not book-learned doe conceive to the infinite prejudice of Christianity But however must the Scriptures be obscure because men are carelesse is the Bible a hard booke because common people understand it not in Latine are all things in it darksome and intricate because one man understands not this or that particular which yet another doth or those of the present age perceive not the meaning of such or such a prophecy which the next age may cleerly understand These are weak inferences and such as cannot overturne our first conclusion namely that all Doctrines Histories Prophecies and whatsoever else in Scriptures may be knowne and understood by the perspicuity of the narration in the literall meaning thereof by all sorts of men bad and good For what history of the Bible can be named that may not be plainly understood I say not by a learned or godly but even by any man What prophecy the meaning whereof hath not or will not be plainly found out What text of doctrine whereof some have not or shall not understand the right meaning and when t is once found out may not all understand what one doth yea take the deepest mysteries of Religion as about the Trinity Incarnation of Christ Resurrection Life everlasting Regeneration and the like there is none of them so obscurely set downe in Scripture but that the declaration of them hath light enough to discover unto us what that thing is which we do beleeve so that we may give an account of our Faith in that behalfe Nor is this knowledge of divine things by tht evidence of the narration any peculiar priviledge of the godly but common unto the unregenerate For Charity though it could wish yet cannot be so blinde as to suppose that every one who is able to interpret Scriptures and to write or preach soundly of the doctrines of Divinity is a man truely sanctified by the Spirit of grace Experience and Reason make good the contrary that a singular measure of knowledge and no measure of sanctification are competible Who sees not abroad in the world many wicked and ungodly wretches abounding in knowledge and yet destitute of all true piety and is it not so in the Divell who as in knowledge he surpasseth the best of men so in malice far exceeds the worst of all creatures The cause is for that this knowledge is onely a degree and necessary antecedent unto saving Faith and is not so essentially linked unto it but that it may be where Faith is not It s easier to informe the understanding than to subdue the will and affections the minde may be plainely taught whilst yet the heart remaines froward unbroken and untractable the very heart and life of Faith is the strong inclination and union of the Soule unto the truth and goodnesse of spirituall things preferring them in our choyce above all other things whatsoever which gracious motion is the proper worke of Gods spirit powerfully binding and drawing the heart to embrace that good which is offered unto it but it doth not necessarily follow the right and cleere information of the Vnderstanding Whence it is both possible and easie for an unregenerate Christian by the helpe of common illumination to goe farre I say by common illumination understanding thereby that course of the Revelation of divine truths now usuall in the Church consisting in the knowledge of all Arts skill of Languages use of other mens labours in their Writings and Commentaries conference and hearing of the learned living and accustomed painfulnesse in study of any kinde of knowledge By these meanes a Christian presupposing the truth of holy Writ may in the state of unregeneration prove excellent in the understanding of Divine mysteries Hee may understand all and every the Articles of Christian beliefe all Controversies in matter of Religion all duties of Piety in Christian practice any Sermon or Treatise tending to holy instruction any place of Scripture of darkest and doubtfullest interpretation Yea in these things many times Sanctity goes not so farre as those common graces doe and you may know by experience that the holiest men have not beene alwaies the happiest expositors of Scriptures nor soundest determiners of Controversies but that both of Papists and Protestants many times men of ungodly lives and Idolatrous profession have equalled and exceeded others in their Commentaries and Treatises And doth not the triall of every day shew that many a wretched man and vile hypocrite may yet make so good a Sermon even about the most spirituall points of Christianity and so heavenly a prayer that those who are of quickest sight yet seeing him but a farre off may deeme him sound hearted So easie a matter it is for love of this world to learne Religion by rote and to teach the tongue to speake what the heart doth not affect This of the first conclusion the next is this 2. All Histories and Predictions are knowne unto the most illuminated understandings by no evidence of the things themselves but only by evidence of the relation I shall not need stand long in proving this conclusion In many precepts and doctrinall discourses sense and Reason may have something to doe but in matters Historicall and Propheticall Faith only beares sway For Histories of things past and gone there is no knowledge at all to be had of them otherwise than from authority of Scriptures relation That the world was drowned Noah saved in the Arke c doth not appeare unto us by any argument from the things themselves evident to sense or reason but only by the story So for Prophecies promises threatnings they are not evident till the event make them evident As that the Iewes shall bee converted the Papacy rooted out c. we know these things only by the Word foretelling them In neither of these kindes can our sense be informed or our understanding convinced of their truth and therefore wee must rest upon Revelation beleeved Of these two kindes principally is the Apostle to bee understood in that description of Faith which hee makes Heb. 11. vers 1. where he useth two words to expresse the objects of Faith the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Things not seene the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Things hoped for Things not seene are of a more large extent and comprise all both past and to come things hoped for have a speciall relation to promises of some future good Both are the proper objects of Faith which is alwayes drowned in the sight of things that were unseene and possession of things that were hoped for The third and last Conclusion followes which is this 3. Precepts and discourses of Dogmaticall points mentioned in Scriptures are in part knowne by the evidence of the things themselves both to the regenerate also the unregenerate This conclusion is of manifest truth as shall appeare thus In Scriptures there are doctrinall discourses of divers sorts some of matters belonging to Nature and Morality others of mysteries peculiar to Divinity
that is not Before but a part of our sanctification nor yet a solitaty Habite infused alone by it selfe but together with the Actus primi or Habits of all supernaturall graces whatsoever T is true in some sense that before faith there is no life nor sanctity in the soule because faith is a part of our life of grace and of sanctity But there are other parts too Hope Charity c. and of these it may be said as well as of faith there 's no grace in the soule till hope charity be wrought in it All are parts of our spirituall life wrought together For as the corporall so the spirituall life is not one distinct but omnes actus primi of every faculty whereby it can worke regularly And though in the body some part may live alone and others bee dead yet in our spirituall life t is farre otherwise all powers are quickned and live together where the habit of one grace is there are all and as soone all as one every Faculty being rectified as well as any and all the operations of each faculty tending to all its objects renued as well as any one operation directed to some one object Wherefore I see not under correction of quicke eyes how Faith can bee accounted the roote whence spring all other fruits of righteousnesse the efficient cause of our sanctification the onely pipe through which the waters of life flow into the soule that first-borne grace in our spirituall regeneration so much that before its actuall operation there is no jot of spirituall life and sanctity in our hearts Many divine Elogies are given to faith in the Scriptures but none such as to cause us to make it the fountaine of all graces That the heart is regenerate before the act of beleeving and other graces wrought therein together with the habit of faith may appear by these reasons 1. It is the true and generall doctrine of all Divines that actuall faith is never wrought in the soule till besides the supernaturall illumination of the understanding the will bee also changed and freed in part from its naturall perversnesse For till this bee done t is utterly impossible it should ever embrace the promise Now the doing away of this ignorance and rebellion what is it but an effect of the grace of sanctification implanted in the soule by which it is sweetly and freely inclined to all heavenly things 2. To beleeve is an action of a man living by grace not dead in sinne The soule therefore is first endued with the life of grace before it can performe this living action 3. There can be no reason given why in our regeneration it should bee necessary first to have faith before we can have any other grace of sanctification no more than that it should be needfull to have some other grace before we can have faith or why we are more fit being unconverted to receive the grace of faith rather than any other grace as of repentance c. A man unregenerate having no preparations at all to any grace is alike disposed to receive every one and so there is no difference on mans part If any say that the Spirit which must worke other graces is not received till wee doe actually beleeve in so saying he confutes himselfe it being most apparant that the Spirit is given to men incredulous to the end to make them beleevers and no man should ever bee converted were not the holy Ghost given to him whilst he is unconverted to worke his conversion Now God that for Christs sake gives faith unto us when we had none without any predisposition in us to receive it can and doth for the same Christs sake give us all other graces as well at the same time 4. It cannot well bee shewne how faith produceth all other vertues in us seeing that all habites of grace are infused not acquired and one habite cannot produce another nor doth one habite bring forth the operations of another T is true that faith lends a hand to helpe forward all gracious actions and does much in their guidance and direction but t is like as the understanding guides the actions of the will and inferiour faculties or as prudence moderates the actions of all other morall vertues which actions notwithstanding come from their proper faculties and habites as their immediate principia and fountaines But of this point more at large when we come to shew the dependance that obedience hath upon faith Against this may be objected That we live by faith Gal. 2. 20. that by faith Christ dwells in our hearts Eph. 3. 17. that through faith we are risen with Christ Col. 2. 12. that by faith we receive the holy Ghost Ioh. 7. 38 39. Eph. 1. 13. So that we have no life till we be in Christ no being in him til we have faith to beleeve on him no sap from the vine no vertue from the body till we be united as branches as members which union is by faith onely no Spirit of grace to give us life till wee have faith to receive it In briefe thus Christ by his Spirit is the author of all our spirituall life sanctification But till we beleeve wee have no participation nor fellowship with Christ and his Spirit Therefore till wee beleeve wee have in us no life at all consequently by faith we are made partakers of all life and grace To which I answer We must carefully distinguish betweene a twofold Vnion and Communion we have with Christ. 1. By the Spirit on his part for Christ as by his Death he is the meritorious cause of life and grace unto the elect so by his Spirit he is the onely efficient of life and grace in the regenerate To whom whilst they are yet dead in sin and destitute of all grace so as they neyther doe nor possibly can beleeve Christ sends his Spirit which breathes life into them changes and purifies their nature by working all holy and rectified abilities in every part Now this first worke of the Spirit creating of grace in the soule doth most apparantly precede not onely the act of beleeving but the habite also for the habite it selfe is infused by this worke And therefore it is also manifest that before all faith we have and must have some participation with Christ even to this end that wee may have faith But this union with him is wrought meerely by the holy Spirit which is that band whereby Christ knits himselfe to us communicating all gracious and quickning vertue from himselfe to us and thereby making us living members of his body 2. By our faith on our parts when being quickned by infused grace wee actually apply our selves to embrace the promise and to relye upon Christ onely And here wee knit our selves to Christ resting upon him alone for all comfort By which uniting of our selves to Christ wee receive a greater increase and larger measure of grace from
is exceeding weake The tree must be good before it bring forth good fruits True but what makes vs good trees our Iustification or our Sanctification Surely our Sanctification For though by Iustification wee are accounted good and Holy before God yet wee are not so in our Selues but most euill and Corrupt till we bee indewed with the grace of sanctification And then only wee become Good trees fit to beare the fruite of good workes so that the reason is in effect as if he had said we must first be Sanctified before our workes be Holy and that 's true for euen to Beleeve is a good and Holy worke and therefore though it goe before Iustification yet of necessitie presupposeth Sanctification 2. That faith is suâ—b an instrument of making vs partakers of the Benefites of Christs Mediation as is neither absolutely necessary in al. the Elect nor yet simply anteceding all manner of participation in those benefites That it is not absolutely necessarie in all appeares in the Elect dying infants who enjoy all the benefits of Christs merits in their Iustification Sanctification and Glorification without this instrumentall meanes of their actuall Faith as wee shall see more at large anon That Faith doth not simply precede all manner of Participation with Christ appeares by a double benefit wee enioy by and from Christ before such time as wee doe beleeve 1. Our Sanctification wrought by the Spirit which from Christ convaies Life and Grace into our Soules when wee were utterly devoid of all both Faith and other graces as hath beene shewed before at large And this is the first benefit of Christs death bestowed on us before we so much as aske it 2. Our Iustification in Gods sight which euen long before we were borne is purchased for vs by Christ. For t is vaine to thinke with the Arminians that Christs merits have made God only Placabilem not Placatum procured a freedome that God may be reconciled if hee will and other things concurre but not an actuall reconciliation A silly shift devised to uphold the libertie of mans will and universality of Grace No t is otherwise the Ransome demanded is paid and accepted full Satisfaction to the Diuine justice is giuen and taken all the sinnes of the Elect are actually pardoned Gods wrath for them is suffered and ouercome he rests contented and appeased the debt book is crossed and the hand-writing cancelled This grand transaction betweene God and the Mediator Christ Iesus was concluded upon and dispatcht in heaven long before we had any being either in Nature or Grace Yet the benefit of it was ours and belonged to us at that time though we never knew so much till after that by faith wee did apprehend it As in the like case Lands may bee purchased the Writings confirmed the estate convayed and settled vpon an Infant though it know nothing of all till it come to age and finde by experience the present commoditie of that which was prouided for him long agoe And the reason of all this is because it is not our Faith that workes Gods reconciliation with us but Christ beleeved on by our faith Now his Merits are not therefore accepted of God because we doe beleeve but because they of themselves are of such Worth and sufficiency as doe deserve his most favourable acceptance of them for vs. And what reason have we then to thinke why they have not alwaies procured aswell as deserved Gods love and actuall reconciliation for the Elect not only before their faith as in all but also without their faith as in Infants I proceed to the second cause of our Conversion viz. the Efficient cause which really produceth it and that is the Holy Ghost in whose person not excluding the Father and the Sonne this worke of Sanctification is peculiarly terminated This blessed Spirit are those two golden pipes through which the two Oliue branches emptie out of themselues the golden oyles of all precious graces into the Candlesticke the Church as it is Zach. 4. For which cause all the Graces of God are called the Fruites of the Spirit Gal. 5. 22. and Eph. 5 9 For the Fruit of the Spirit is in all goodnesse and righteousnesse and truth yea the whole worke of sanctification and renued Grace is styled by the name of the Spirit Gal. 5. 17. The flesh lusteth against the Spirit and the Spirit against the flesh id est Grace fights against corruption and this opposeth against Grace In respect of this opperation which the Holy Ghost hath in Sanctifying the Elect he is in Scripture set forth vnder a double Similitude of Water and Fire which are Elements most apt to cleanse The similitude is from the custome of the Leuiticall Purifications which were done by the use of both Elements For all vessells and utensills polluted by any legall uncleanenesse were to bee purged by Water if they were of wood but by Fire if made of metall or other materialls that might endure it as you may reade Num. 31. 23. So what euer filthinesse cleaves unto us or how deeply soever incorporated into our natures the Holy Ghost by his most blessed vertue as by water washeth away as by fire consumeth Then I will poure cleane water upon you and yee shall bee cleane from all your filthinesse and from your Idols will I cleanse you saith God unto the Church Ezech. 36. 25. And what is this water in Verse 27. he interprets himselfe in these words And I will put my Spirit within you Hence wee are said to bee baptized with the Holy Ghost Ioh. 1. 33. to bee baptized by one Spirit into one body 1 Cor. 12. 13. to bee borne of water and of the Spirit Ioh. 3. 5. Which baptizing of washing by the Holy Ghost is in plainer tearmes our Sanctification wrought by his power cleansing us from inherent corruption and creating in us Purite and Holinesse as is cleare out of that of the Apostle 1 Cor. 6 11. And such were some of you but yee are washed what 's that the next words tell us But yee are sanctified but yee are justified in the name of the Lord Iesus and by the Spirit of our God Hence the bestowing of the abundant gifts of the Holy Ghost is metaphorically described by Effusion or pouring out as Esa. 44. 3. I will poure water upon the thirsty and flouds upon the dry ground I will poure my Spirit upon thy seed and my blessing upon thy buds Ioel 2. 18 I will poure out my Spirit vpon aâ—l flâ—sh fulfilled Act. 2. For that other appellation of Fire we haue it expresly Mat. 3. 11. Hee will baptize you with the Holy Ghost and with fire and implied Marc. 9 49. Euery man shall bee salted with fire and euery sacrifice shall be salted with salt Grace therefore is of a diuine off-spring the immediate effect of the all-powerfull vertue of Gods Spirit whereby he replants inherent Holinesse in our Soules having purified them from
after its future estate conclude after diligent search that as yet it hath neyther part nor portion in the inheritance of grace or glory Be assured that conscience will not lye and flatter at such a time and that where it findes no reformation of manners no change of the heart no puritie in the affections and desires no sense of the powerfull worke of the Spirit of Grace conscience will not spare to tell such a man to his face That he is a man of death prepared against the day of slaughter one hated of God detested of Saints and Angels living without communion and fellowship with Christ and so in a continuall expectation of Gods vengeance to fall on him in hell assoone as death shall strike him to the ground This will put the heart into a cold sweate and make the powers of the soule to shake specially when it shall looke about to all those things whence succour may seeme to be had and then shall finde it selfe utterly forsaken by them in its distresse Againe consider with me that no stranger can partake or perceive the unspeakeable joy of that heart which upon the like examination finds it selfe to be translated out of the bondage of Corruption into the libertie of Grace washed from its uncleanenesse by the Holy Ghost linked in communion with the Saints and body of Christ and sealed with the Spirit of promise to the assured Hope of everlasting happinesse If any thing can these thoughts will melt the heart into most humble thanksgiving and make us fall on our knees and with hands and eyes lifted up to him from whom our help commeth to confesse with the holy Prophet I was brought low but thou hast helped me I was in thraldome but thou hast loosed my bonds the sorrowes of death compassed mee and the paines of Hell gat hold on mee I found trouble and sorrow but thou hast delivered my soule from death mine eyes from teares and my feete from falling What is now my duty I will offer to thee the sacrifice of thanksgiving and call upon the Name of the Lord My soule praise thou the Lord and all that is within me praise his holy Name And againe My soule praise the Lord and forget not all his benefits saith the same holy David Psal. 103. 1. 2. But wherefore was all this contention of Spirit why this striving with utmost endeavour to bee thankefull Oh there was good cause Grace was worth God-a-mercy and t is for that this holy man thus strives to bee thankefull to God who forgave all his iniquities and had healed his diseases Certainely where so undeserved mercy in such desperate misery in that shewed upon a wretch as not onely to free him from all evill but also put him into the possession of all blessednesse where this grace workes not the heart to Thankfulnesse and Humility it is most apparant that such a heart knowes not what such Grace meanes For our selves let us shew forth these vertues of the Spirit which hath converted us and dwells in our hearts let 's looke to the rocke out of which we were hewen to the pit whence we were digged consider what wee were and should have beene what we are and shall be and then take we up that most modest speech of that noble Athenian Captaine in the midst of all his glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from how great basenesse and misery to what great glory and blessednesse are wee advanced Make wee our confession with Iacob With my staffe I came c. and the Israelites Deut. 26. 5. A Syrian was my father ready to perish c. And now let us in like manner make unto God our thankefull acknowledgement and say in the words of the Prophet O Lord wee confesse unto thee that our father was an Amoâ—ite our mother an Hittite that our birth is of the land of Canaan wee were borne bond-slaves and children of the curse In the day of our nativity our navell was not cut we were not washed with water not salted with salt nor swadled in clouts none eye pitied us to doe any of these things unto us and to have compassion upon us but wee were cast out into the open field to the contempt of our persons in the day that wee were borne Onely thou O Lord when thou passest by and sawest us polluted in our bloud hast had mercy on us and saidst unto us Live even when we were in our bloud thou saidst unto us Live Of vile thou hast made us Honourable of sinnefull Holy of miserable Happy Wee praise thee wee blesse thee and wee beseech thee to finish the good worke thou hast begunne and as by thy mercy thou hast brought us into the kingdome of Grace so by thy power preserve us through faith unto thy Kingdome of Glory Amen I proceed to the third Circumstance considerable in this point of our Conversion namely the Subject wherein it is wrought Now this in generall is the Elect and they onely whom onely God hath called to glorie and vertue appointing them to that as the end preparing them unto it by this as the meanes I shall need to name vnto you but one place for proofe hereof and that 's Rom. 8. 30. Moreover whom he hath predestinate them also hath he called whom he hath called c. The linkes of this chaine are so surely fastned together that no power of hell no wit of man may breake and sunder them Whom God fore knew he predestinated to be made like to the image of his Sonne in grace and glorie whom he hath thus elected before all time those in due time he calls or converts those he justifies those he glorifies Wherefore Sanctification Iustification and Glorie are bounded within those limits which Gods predestination or election hath prescribed unto them extending to no other persons but such only as haue their names written in the booke of life and are enrolled in the List of Gods eternall election But this generalitie of the Subject is yet more particularly to be differenced The Elect in this life are of two sorts 1. Infantes Infants whose age permitteth them not the knowledge of good or actuall practise of evill 2. Adulti Such as are of age who may both know and doe eyther good or evill Both these are the Subjects of Conversion or Sanctification but with some difference in the circumstances or maner of working it in them Which will thus appeare our Vocation unto the state of grace is double 1. Inward in the worke of the Spirit of grace upon our hearts regenerating and sanctifying them by the infusion of Holinesse Now though this be properly a Worke yet it is metaphorically termed a Voyce or Calling whereby the Spirit speakes unto our hearts and perswades us to Obedience But you must know that this inward voyce or speaking of the Spirit to the heart of a man unregenerate is much more than a bare suggestion of some thing to bee done by him it
is a word of Spirit and Life as Christ speakes of his owne Iohn 6. 63. a working Word renuing in soule and creating in it all the graces of Sanctification 2. Outward in the Preaching of the Word calling us to Faith and Repentance whereto the Spirit joynes his secret vertue to make it effectuall in whom he pleaseth I will not now stand to justifie this distinction of our Outward and Inward Vocation so ancient so necessary but yet in these quarrelsome times derided and scornfully rejected Let us for the present take it as it is for a truth and so apply it to our present purpose thus Those of the Elect that die infants are internally called and converted that is Sanctified before they are capable of externall Vocation Those of the Elect that live to ripe age are converted and called both inwardly by the worke of the Spirit and outwardly by the voice of the Word In both sorts the worke of Conversion is the same and Infants have it the same in substance as others being Sanctified by the Spirit without the Word but those of yeares have it also in the circumstance of externall Vocation being Sanctified by the Spirit working in and together with the Ministery of the Word which is the voice of God calling men unto himselfe Now a voice presupposing ears to hear and an understanding to perceive infants cannot properly bee said to bee called by any such voice though they may properly bee said to bee converted and sanctified And this worke of our Sanctification is also not unusually in Scripture stiled by the name of our Calling Wherefore that wee may a little further insist upon this point touching the state of the Elect in their infancy let this be laid downe as a sure conclusion That the graces of Sanctification may bee and are infused into many of the Elect in their very infancie The truth whereof there is not any doth or can justly denie considering 1. That infants are as capable of the Habites of Sanctity as men are 2. That their soules may as well be now sanctified by infused Grace as if Adam had not fell they should have been Holy even from the wombe by Originall justice propagated unto them and inherent in them 3. That the Humanity of Christ was in this maner Holy even from the conception which was therein by speciall priviledge like unto that course which should have been ordinary in our conceptions and births if we had not sinned 4. That it cannot honestly be denied to bee so in Iohn Baptist but that so great a Prophet was sanctified by the Holy Ghost even from the wombe which may bee confirmed by that his extraordinary motion upon the Salutation of Marie the mother of our blessed Saviour Luke 1. 41. 44. And of Ieremie t is not unprobable by that which God saith of him Ier. 1. 5. Before I formed thee in the wombe I knew thee and before thou camest out of the wombe I sanctified thee and ordeined thee to be a Prophet unto the Nations Albeit here I will not deny but that Sanctifying here may well be taken not for the graces of Regeneration but for a designation unto such a function and a preparation of the Prophet thereto by the infusion of such qualities as might make him meet for the discharge thereof as extraordinary wisedome courage patience and the like In which sense the word Sanctifie is not unusually taken as Esa. 13. 3. Where God called the Medes and Persians prepared and designed for the destruction of the Babylonians his Sanctified ones i. e. set apart for his owne service in that businesse So also Paul of himselfe Gal. 1. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Separated me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Apostleship From this Conclusion that Elect infants may bee partakers of the grace of Conversion and Sanctification namely in the Habite implanted in their soules I desire you to observe foure Corollaries thereon depending each whereof have their necessary use 1. A Resolution of that doubt which troubles many tender consciences who having the care of their salvation in highest regard are suspiciously jealous over their deceitfull hearts and apt to thinke the worst of themselves where they see no manifest evidence to the contrary These men will often doubt of the truth of their Conversion because they know not the time when of starke naught they become Good and Holy They will tell you that their birth hath beene of religious parents their education under godly governours that from their youth they have beene accustomed to frequent the exercises of religion in publicke and to use themselves to all dueties of devotion in private some goodnesse and love of godlinesse they find in themselves but they know not how it hath crept upon them by degrees and they question whether all be right or no with them because they never remember in all their lives that ever there was such an alteration wrought in them as they heare and see to bee in other men To these I say there 's no reason they should bee sorry that they have not beene so bad as other men They ought to rejoyce and be thankefull that God did so soone stop up in them that bloudy issue which in others hath so many yeares run incurably that hee healed their wounds when they were greene and cured their impoisened nature before the venome thereof grow more ranke and raging that hee bowed their hearts when they were yongue and tender before they grew stiffe and old in sinne that hee hath preserved their youth from those corruptions which others in their age have decrely repented of Let such who from their infancie have with Isaac Samuel Timothy and other Saints beene bred up in all pictie and growne as in stature so in favour and grace with God and good men let such not doubt to say t was at my baptisme or at my birth or in my mothers wombe that God hath dealt so graciously with mee sanctifying me with the Spirit of grace which then was given me and hath ever since shewed itselfe in all blessed inclinations to religious courses 2. A justification of that Prayer in our publike Leiturgie where the congregation gives thankes to God for the childe baptized in that it hath pleased him to regenerate the Infant by his Holy Spirit and to receive him for his owne childe by adoption and to incorporate him into his holy Congregation For it cannot be denied but that this Holy Ordinance of Baptisme the scale of our Sanctification doth take effect many times immediatly in the Infusion of the present grace into the Infants soule though many times also it have not its effect till many yeares after But seeing t is questionlesse true in many wee may and must charitably suppose it in every one for when we come to particular whom dare we exclude And this wee may doe without tying the grace of regeneration necessarily to Baptisme as some complaine that wee doe by
Scriptures and experience of all the Saints in their prayers purposes desires to obey their joy when they could doe it their griefe when they could not Let thy kingdome come thy will be done is the prayer of every faithfull soule not standing upon quarrelsome termes of yeelding or refusing but wholly submitting it selfe and suing for obedience Oh faith David that my waies were directed that I might keepe thy testimonies Vnite my heart unto thee that I may feare thy name Incline mine heart unto thy testimonies with a thousand such prayers of that holy man shewing the firme resolution of a sanctified soule only ayming at obedience Lord increase our faith prayed the weake Disciples Lord I beleeve helpe mine unbeliefe that new convert in both we see an earnest desire not an indifferent deliberation That prayer of the whole Church is excellent Psal. 68. 28. Lord confirme that which thou hast wrought in us and more fully Cant. 1. 2. Draw mee we will runne after thee Here 's no resistency no hanging backe or standing aloofe off in a doubtfull devising what to doe but as soone as these Virgins in the first verse have smelt the favour of the pretious oyntments of Christs grace poured out into their soules they love him him onely him entirely they 'le goe they 'le run after him and whereas corruption clogges them in their course they still shew their readinesse to come by their willingnesse to be drawne And such is the temper of every regenerate man His obedience is his Hearts joy and desire and there is nothing that grieves him more than when he is carried away by his carnall will and unsanctified part against his spirituall and gracious resolutions as may appeare for all by that bitter complaint of the Apostle Rom. 7. the latter end of the Chapter Wherefore the regenerate Will stands not Newter betweene sinne and grace but takes part with grace against sin in a constant resolvednesse to hold with God and Goodnesse against all things that are contrarie to them according to that of Christ The Spirit indeede it willing but the Flesh is weak and that of the Apostle They that live after the Spirit savour the things of the Spirit Now this is that most blessed worke of the Spirit of grace in the regeneration of mans will namely the taking away of that resistency which our adversaries so stiffely and odiously stand for against us and the truth They say that grace leaves the will in indifferency so that it hath power to resist we maintaine the contrary that the proper worke of grace in sanctifying our will is to determine and incline the motions of it onely to obedience and to take away all power of resisting or disobeying Which appeares thus To disobey and not to beleeve is an act of the greatest sinfulnesse that can be To be able to commit this act comes not from power and strength but from weakenesse and infirmity Perfect strength and liberty is to have no power nor will to commit any sinne at all as it is in God and the blessed Spirits and Christs humanity to bee able to doe that which is evill is from weakenesse from corruption Now in the sanctified will this corruption is in part done away by grace so that so farre as the will is made Spirituall it neither doth nor can resist and be disobedient it doth not because it cannot it cannot because it will not it will not because by this new infused grace and holinesse it is made alwaies willing to obey But this point is cleered by the late worthy Bishop of Salisbury The second conclusion is this 2. That a man regenerate so far forth as bee is carnall doth alwaies resist the worke of grace being unwilling and backward to performe any holy action This is manifest by that of the Apostle Rom. 8. 5. They that are after the flesh savour the things of the flesh and againe Gal. 5. 17. The flesh lusteth against the spirit In experience nothing is more certaine even the best men in their best workes and best temper doe sensibly feele many twinges of a froward heart crossing and interrupting their cheerefull performance of holy dueties From which rebellion of the Law in our members against the Law in our mindes the most sanctified man in the world is not free but as long as he lives he hath cause to complaine with the holy Apostle When I would doe good I am thus yoaked that Evill is present with mee In this opposition of two contrary principles of all our good and evill actions we have to observe these two things 1. The necessity of the concurrence of Gods cooperating grace in all holy actions to bee done after our first Conversion For if God should give unto us a power only to doe well by the infusion of Habituall grace and then should leave us unto our selves for the exercise of the Act it is apparant that we should never bring this power into Act by our own strength For wheras we are sanctified but in part and there remaines in every faculty a corrupt inclination to evill as well as an holy disposition to good did not the Spirit of God constantly powerfully assist us in well doing Corruption would prevaile against Grace lead us captive unto the Law of sin that is in our members Not that Corruption is stronger than Grace but because we without the aide of Gods Spirit should be more ready to follow the sinfull motions of our corrupted nature than the sanctified inclinations of grace And if Adams will being only mutable but not as yet tainted with any inward corruption neverthelesse wanting the effectuall assistance and support of Gods grace was so easily seduced by temptation much more our Wills that are holy but in part would quickly bee enticed and drawne away by the deceiveablenesse of inward concupiscence and by the subtilty of Sathans temptations if the Spirit of God did not worke mightily in us repressing the motions of sinne and ayding us against all outward provocations to disobedience 2. The true cause and roote of that irregularitie which is found in the obedience of a regenerate man Which is not that indifferencie or freedome our Adversaries contend for whereby t is in the power of a man regenerate at all times to choose whether he will doe good or evill but it is that opposition which the Flesh maketh against the Spirit by reason whereof a regenerate man when by Grace he constantly desires to obey is by Corruption hindered in the performance This is plaine by that of the Apostle Rom. 7. 19. 20. I doe not the good things which I would but the evill which I would not that doe I Now if I doe that I would not it is no more I that doe it but the sinne that dwelleth in me And againe Gal. 5. 17. The flesh and spirit are contrary one to the other so that yee cannot doe the same things that yee would Whence it
incline to good unwillingly without reason and choice like the naturall propensity in a stone to move downewards or the instinct in brute beasts No this determination of the Will to will onely good is from an internall cause viz. Habituall Sanctity infused into it after which infusion the will inclines it selfe immutably yet freely to that alone which is Spiritually good It cannot chuse but will it yet it wills it freely for to affirme that this immutable inclination to one part takes away all freedome from the will is to deny that there is any freedome of will eyther in unregenerate men and damned spirits whose wills are inclined onely to evill yet they sin freely or in God in the elect Angells in the Saints departed in the manhood of Christ all whose wills are immutably infallibly and after a sort necessarily inclined onely to good and yet they will it most freely without all force or Physicall necessity The neerer we come unto these the nigher we are unto perfection in every faculty And certainely most desirable is that necessity or immutability or servitude or determination or call it what you will whereby our wills are so disposed as they cannot but choose the good cannot but be servants of righteousnesse cannot but endeavour alwaies to obey cannot but be holy and happie Who would thinke himselfe wrongd that is thus blest or imprisoned that is thus restrained Surely it is admirable what strange benefit these Iesuited Arminians have found out in that property of mans will which so fiercely they strive for namely that it must alwaies bee indifferently disposed to good and evill having an equall power to will both alike Is this so rare a priviledge of nature what such an excellent vertue to be able to commit an horrible offence to disobey the Gospell to despise Gods grace to bee a slave to sinne to doe enough at any time to damne ones selfe call we this a prerogative of Nature and is it worth so much contention as hath beene made for it They deserve to enjoy it that are so much in love with it But you are to know that this pertinacity in pleading for Natures prerogatives is nothing but a cunning pretence to debase the dignity of grace and to arme man against God in all pride and contumacy as if wee could frustrate his works and bring his counsells to nought and that if we doe obey when hee calls us wee may triumph in our strength if we doe not obey we may yet glory in our malice whereby wee could make voide Gods holy intentions of doing us good But how happy had it beene for those collapsed Angells and for all Adams posterity had his and their wills beene created with that immutable inclination to goodnesse wherein the Elect Angells and Saints departed are now confirmed And how happy shall we also be when wee shall bee able to obey as those heavenly Spirits now doe willingly constantly unchangeably having neyther will nor power to disobey This service of God alone is perfect freedome and if the Sonne make us but in this sort free then are we free indeede Let us while we here goe mourning under the burden of our flesh and that sinne which hangeth on so fast let 's often send up a wish a prayer to Heaven for the full accomplishment of our redemption sighing within our selves and waiting till we also be delivered from the bondage of that remainder of corruption in us into that glorious freedom of the Sons of God Amen Wee have by the grace of God finished the first point that in the beginning I proposed touching the Antecedents of Faith namely our Vocation and Conversion unto God Wherein hath beene shewed at large by what meanes and in what manner a sinner is made partaker of the grace of God unto salvation In which search I have endevoured to goe no further than I could see the Scriptures lead me the way contenting my selfe with that knowledge of this secret and wonderfull worke of Grace which might be to you and mee most profitable letting passe those curious speculations which have beene conceived touching these things by men that have discovered more willingnesse to dispute and quarrell than good affection to learne or teach ought aright in so holy a businesse My ayme herein hath beene to let you see what is the originall and generation of that most pretious grace of Faith whereof we are to speake The summe of all that hath beene more at large delivered is thus much in briefe that Sanctification or inherent Grace is at the first wrought in the soule of an elect sinner meerely and only by the Spirit of God infusing into the soule new abilities and perfections in each power thereof This worke of the Spirit is such that wee cannot by any worth of ours deserve it wee cannot by any inward power of our owne effect it in part or in whole lastly we cannot by any liberty and strength wee have so forcibly resist as to hinder Gods spirit when he intends to worke it Now of this our Sanctification Faith is a part being an inherent gracious quality infused into the soule at our effectuall Conversion or Regeneration For its originall therefore it is Divine being wrought in us by an immediat action of the spirit of Grace and not any way springing from the liberty of our wils or strength of our corrupted nature We are then now by the assistance of God to come unto the explication of the nature of Faith it selfe to shew you what this grace is wherein the Being thereof doth consist An inquiry it is full of much difficulty but the absolute necessity and singular profit of this knowledge must inforce every one of us to use the uttermost of all godly diligence in searching out the nature of so glorious and usefull a Grace as Faith is The whole frame of Christianity turnes upon this hinge Faith like blood runnes thorough every veine of the wholebody of Religion it gives life and direction to every holy action it s the staffe of our strength the support of all our comfort yea the life of our soules lies upon it and by it the just shall live or by nothing Wherefore it concernes us neerely both to know what it is and when we know it to be sure that we our selves have it Not to have Faith is to want Christ and all hope of happinesse not to know what Faith is is a strong presumption of not having Faith The Apostle concludes both in that exbortation of his to the Corinthians 2 Cor. 13. 5. wherewith we also ought to be admonished Prove your selves whether you are in the faith examine your selves know yee not your owne selves that Iesus Christ is in you except yee be reprobates To come then to the unfolding of the essence of Christian Faith I shall begin at the lowest step thereof and so by degrees ascend higher 1. In the first place shewing unto you the nature of
proue themselues by their owne naturall light manifesting their Diuine Originall whence they are and their right meaning how they must be vnderstood They are Primum â—â—sibile not like Colour which cannot be seene till light make it apparant but like Light it selfe which maketh all other things manifest it selfe too by it own proper Quality Wherefore when we are asked why we doe beleeue the Articles of the Creed we answer Because they are reuealed in Scripture Again How are you sure the Scriptures are the Word of God we answer we know it by the Scriptures themselues the Spirit of God opening our eyes to see those naturall and liuely caracters of Diuine truth which are imprinted vpon those sacred volumes Lastly If we be asked How know you that this is the right meaning of such or such a place We answer We know it by the Scriptures which being diligently examined and compared together plainly discouer their own right expesition In these answers we rest finally resoluing our Faith into the Word of God alone and nothing else As for the Authoritie of any one man or all men in the Church we giue it all due reuerence according to its place and degree We acknowledge the Decisions of Councels and Synods about controuersed Articles of Religion the continuall Preaching of the Word by the Ministers therof the manifold expositions of Doctrines of Diuinitie and Bookes of Scriptures by the Learned in their Writings all these we acknowledge with due regard thankefulnesse to be blessed meanes for the breeding and growth of Christian Faith because they all doe or should point vs vnto the Scriptures holding forth the light of them that we may the more cleerly diseern it in its true brightnesse Thus they are helpes to make vs see the truth but no causes why we beleeâ—e it this we do for its own sake not their saying And vnlesse what they teach doe appeare vnto vs cleerly out of the Scriptures we freely confesse that although their Reuerence will cause vs to Suspend our Iudgement and thorowly to examine the Cause yet their bare authoritie cannot command our assent to any article of Religion that shall be proposed vnto vs. The rule of the Apostle prohibits vs 1 Cor. 2. 5. Our faith may not stand in the Wisedome of Man but in the Power of God Our Aduersaries here thinke that they haue vs vpon an aduantage and caught vs in a circle too as if we also ran round from the Scriptures to the Spirit againe from the Spirit to the Scriptures thus How know you the Scriptures to be Gods Word By the Spirit reuealing the same to my heart and conscience But how know you this reuelation of the Spirit to be true By the Scriptures that testifie The secret of the Lord is reuealed to them that feare him Ps. 15. But how know you this the like places of Scriptures to be Gods Word By the Spirit again Thus they suppose we are intangled but they mistake vs and our doctrine greatly in this particular We teach indeed that we know the Scriptures to be the Word of God by the Spirit of God inwardly Reuealing and Testifying the truth of them vnto our Consciences But it must here be diligently obserued what kind of Reuelation or Testimonie of the Spirit it is wherby we may be said to be sertified assured of the Scriptures Diuine Truth It is not any inward suggestion and inspiration different from those reuelations that are in the Scriptures themselues as if the Spirit did by a second priuat particular reuelation assure me of the truth of those former reuelations made in the Scriptures We haue no warrant for any such priuat reuelations now nor is there any need of them and such as looke for them may easily embrace their own presumptuous fancies in stead of a Reuelation from heauen How then doth the Holy Ghost reueale vnto vs the truth of Scriptures I answer By remouing those impediments that hindred by bestowing those graces that make vs capable of this knowledge There is in vs a two-fold Impediment First Ignorance whereby our eyes are closed that we cannot see the light 〈◊〉 Second Corruption whereby although we see the light yet we cannot but naturally hate it and turne from it The Holy Spirit cures both by a double remedy First of Illumination restoring our decayed vnderstanding to some part of its primitiue perfection Second of Sanctification infusing into our desires and affections some degrees of their primitiue Holinesse and puritie By this worke of the Spirit Opening the eyes of our minds that we may Vnderstand the Scriptures see the wonders of Gods Law and also Rectifying our corrupt affections that we may loue and embrace the Holinesse of Diuine things by this meanes I say is the Diuine truth of Scriptures reuealed to vs. For presently vpon this Opening the eyes of our minds we see the glorious brightnesse and light of the Scriptures shining into our hearts and we discerne in them the apparant characters of heauenly Maiestie as cleerly as a seeing man beholds the Sunne Also after this renewing of our Sinfull inclinations we find presently that our Soules and those things which the Scriptures do reueale vnto vs haue a singular sympathy one towards another our loue that we beare to the beautie and Holinesse of the Word is strong that command which the Word hath ouer vs is most powerfull awfull so that now we haue as kindly a relish of the goodnesse and excellency of Scriptures as a healthfull stomacke hath of wholesome food By these things which we cleerly see in the Scriptures euidently feele in our selues we are fully ascertained in our soules that none but God is the Authour of so He menly Holy Mysteries In this sence we still pray for the Spirit of Reuelation Eph. 1. 17. so called in that place because it inlightens the eyes of our vnderstanding as in vers 18. that then we may see the excellency of Diuine mysteries reuealed to the Church Other inward and secret reuelation of the Spirit we acknowledge not in this businesse Now there is no such circle as our Aduersaries would driue vs into but a plain straight way How know you that the Scriptures are Gods Word We answer By the Scriptures themselues by that wonderfull light excellency of truth and Holinesse shining in them Here we would rest and goe no further But yet if we be asked How we come to see this Light We answer It is by the only worke of the Spirit of God giuing vs eyes to see and hearts to loue this Light If we be further vrged How know you that you doe indeed perceiue such a light as you speake of or how can you make it appeare to another that you are not deceiued therein To these questions we answer That the former is idle iust as if one should aske him that gaâ— then the sun How know you that you now see
workes makes our Faith i. e. our assent to the Articles of Religion because of Gods authority to deserve eternall life Is there in the Scriptures the least intimation of such a strange and uncouth meaning when it tells that wee are justified by Faith To the places of Scriptures Gael 5. 6. Faith workes by Charity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wee answer the meaning of the place is no more but That in Christianity no outward matters are of value that onely which is to be regarded is Faith that bringeth forth good workes These good workes come from Charity or inward love of God and man This Charity is stirred up and provoked to worke through Faith So that Faith workes by Charity as by that chiefe instrument which Faith imployes in the doing of all good works but Charity works by Faith as by the moving cause whereby t is excited to worke according to 1. Tim. 1. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Faith is the first wheel in the clock that moves all the rest Faith stirs up and directs the other graces of the soule in their operations whose strength and vigour increaseth according as Faith increaseth Tantum amamâ—… quantum credimus t is cleer in all experience those that have the strongest Faith they shew the greatest love to God and man as in Abraham Moses Paul all the Martyrs But of this more in shewing the connexion between Faith and Obedience To that other place Iames 2. 26. As the body without the Spirit is dead even so Faith without workes is dead we answer that S. Iames understands by that similitude not modum Informationis but necessitatem Vnionis that good workes are necessarily coupled with a justifying Faith not that good workes are the forme and life of Faith à priori They are arguments and effects of a living Faith they are not causes that make it living as is apparent because it is impossible any good worke should goe before justifying Faith Heb. 11. 6. Wherefore this similitude is not so to be strained unto a Philosophicall construction where the Apostle intends no more in all his dispute but to shew that true saying Faith must of necessity bee conjoyned with good workes And if our adversaries bee so strict upon the termes of this similitude t is manifest that they fit not their doctrine for so as the soule is the forme of the body so workes shall be the forme of Faith i. e. an Act shall bee the forme of a Habite which is against reason and their owne doctrine who make the Habituall grace of Charity not good workes the fruits of it to be the forme of Faith S. Iames therefore is to bee taken in the former sense or else wee may without any violence interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that place not Spiritum i. e. Animam but Spiritum i. e. Halitum Respirationem and thus the comparison is exact as the body without breathing and motion is dead so Faith without workes Thus it appeares how Faith is sleighted by our adversaries whilst they hold that the Faith wherby a sinner is justified is nothing but an assent to Articles of Religion because of Gods authority Some places of Scriptures there are they would faine build this upon as Heb. 11. 1. Rom. 4. 3. Tit. 1. 1. Ioh. 20. 31. but their arguments thence are so inconsequent and weake they are not worth the mentioning or refuting I proceed therefore from this generall Faith unto that other which is speciall particular Particular assent of Faith is when all things revealed by God are assented unto as most true and excellent in regard of our selves when they are particularly applyed to our proper occasion and compared with all desires and provocations whatsoever to the contrary When we know and beleeve those things that are generally delivered for our selves in application to our owne use and practice as Iob was counselled by his friends so that wee beleeve in this particular aswell as in that at this time aswell as at another In the Explication of the nature of such a particular assent I propose to your consideration two things 1. The Roote and Cause whence it springs 2. The Object of it whereto it is directed 1. The true root and fountaine whence this Blessed assent of Faith ariseth is that grace of sanctification wrought in the heart by the holy Ghost renewing the soule in all the powers thereof T is not common illumination for many know and despise the truth or beleeve it but in generall T is not the Authority of all the men in the world that can perswade to it wee should not then have had so many thousand â—…rmons of Prophets Ministers learned holy and powerfull in their doctrine yet preached to very small purpose with the most of mâ—n T is not miracles and strange accidents that can force this Faith the Iewes had plenty of them yet continued still unbeleeving T is only the sanctifying Grace of Gods spirit that brings this to passe For consider with your selves how deadly an opposition there is betweene a mans unsanctified nature and the wisedome and goodnesse of God all his counsells seeme but craft his words foolishnesse his mercies light and not worthy of estimation His exhortations promises or threatnings are entertained with inward disdaine and the heart saith within it selfe Who is God that I should feare him or what profit shall a man have by beleeving his Word and walking in his wayes Yea men that are otherwise ingenuous and of fairer temper in this case are full of secret scorne and despite of God and goodnesse they account basely of the holinesse of Religion being privie scoffers and bitter deriders of the power of Grace when they are alone by themselves or in company that fits them They make a tush at Scriptures and smile at such perswasions to pietie as they afford counting it an indignitie for men of parts and resolution to bee moved with faire words of a simple man though hee speake in the words of God If their beliefe and knowledge of the truth be good in the generall yet in the application the heart makes violent opposition it begins to hold probable dispute whether it be wisedome to doe so or so whether they be bound in conscience considering such and such circumstances it casts all inconveniences that may possibly be thought on to discourage it selfe yea perchance the truth it selfe shall be called in question and it thinkes Sure I am deceived Gods meaning is otherwise at last it resolves I may doe this and yet fare well enough and If I doe no worse I hope t will not be much amisse and I trust that these commodities and pleasures I enjoy may well countervaile the neglect of such or such a small matter Thus the heart not washed by the holy Ghost in the laver of Regeneration but abiding in its naturall corruption is not nor can be subject to the law of God but proves either impudent and
it is injoyned and that in the first Commandement as a singular part of that inward worship due unto our Creator consisting principally in those three graces of Faith Love and Feare These things thus explaned let us proceede to the unfolding of Faith taken in the forenamed double relation and first as it hath reference to the whole Will and Word of God True â—aith respects all this and onely this Only this because in divine revelations onely is to be found that Infallible truth which gives satisfaction to the soule And againe all this because every part of Divine truth is Sacrosancta worthy of all Beliefe and Reverence threatnings as well as promises precepts exhortations admonitions historiâ—s every part of the Word falls in some degree or other within the compasse of Saving Faith By the same holy Faith whereby a penitent sinner beleeves the promise of mercy of Christ doth hee also beleeve all other promises of this life with other inferiour matters declared in Scriptures This is certaine but the chiefe point to bee noted here is an essentiall property of true Faith which standeth in Vniversality and Vniformity of assent to all things that are from God This Vniversality of assent is to be taken in a twofold regard 1. Of the Object the things beleeved when the faithfull soule gives full assent unto all things revealed by God not onely to such as it may assent unto without crossing its owne desires and purposes but unto those also that directly crosse and oppose carnall reason carnall affections worldly pleasures and all other provocations to infidelity 2. Of the Time and other particular circumstances whilst it doth most heartily and inwardly acknowledge the truth and goodnesse of these things not then alone when this may bee done without any contradiction and resistance but even then also most eagerly fixing the aâ—â—iance of the heart upon them when temptations rise when Heretickes dispute and cavill when humane reason failes and falls to arguing of impossibilities and unlikelihoods when sinnefull lusts hale this way and that when the world threatens or slatters when Satan rages or speakes faire then doth true Faith supported by the Spirit of grace stand fast as Mount Sion or if shaken a little t is not moved out of his place but looking beyond all present temptations to unbeliefe unto the everlasting and infinite truth and goodnesse of God it preferres that which he saith above all that the flesh the world the divell can promise or threaten to the contrary Now in this point stands an essentiall difference betweene the faith of Gods Elect and of Hypocrites These have alwayes their limitations they beleeve something but not all if all t is but in generall when it comes to particular proofe they bid â—arewell to saith when such circumstances come in the way as they love or feare more than they doe God But the faith of Gods Elect is sincere faire open universall without distinctions equivocations mentall reservations or other hypocriticall and Iesuiticall shâ—fts The reason is because the sanctified soule rightly apprehends the soveraignty of Gods truth and wisedome outstripping in Certainty and Excellency all things that can be set against it it judgeth than no good can be equall to that which God promiseth no evill so great as what hee threatens no course so safe as what hee prescribes whereupon absâ—lutely without all qualifications the soule casts it selfe upon God resolving to beleeve and doe as hee pleaseth Whereupon though in particular practice it may be ignorant of some things and weake in the application of others yet in the Habituall resolution and disposition of the heart it doth willingly yeeld assent and conformity to all T is most true that David in a passion may call Samuel a lying Prophet for 〈◊〉 him hee should be King and after abusie dispute maintained upon politicke worldly considerations câ—nciâ—de that therâ—â— no remedie but he must one day perish by thâ— hand of Sâ—â—l So Peter in a bodily feare may chance denie him in whom yet hee truly beleeves so in aâ—l a strong sit of pleasures or other violent incounter may push their buckler of faith aside but yet it cannot strike it out of their hands if they give a little ground they will not flye the field but because the heart is holy and entire they returne to themselves and their standing where the shame of a foyle taken makes them knit their strength together and stand more stoutly in the combat But my brethren here 's the mischiefe and miserie of all when there is a false heart within that keepes it selfe in an habituall resolution not to beleeve and trust God in such things or upon such and suchoccasions For in this case what ever shew of true faith they seeme to have in the generality or some few particulars t is most certaine that there is indeed nothing at all in that heart but horrible hypocrisie and infidelitie Such neverthelesse is the temper of all those who having not thoroughly searched out and resolved to renounce their evill affections nor exactly calculated what the profession and practise of Religion will cost them nor yet duly considered upon what grounds they undertake this profession are become their owne carvers in matter of Religion taking only so much of it into their beliefe and practice as the love of the world and their deere lusts will give leave These men are just of the Samaritans Religion that feared God and served their Images so they will beleeve God yet obey their lusts But as it was then none were found more bitter enemies to the restoring of the Iewish Church and State than these Samaritans who by reproaches accusations and conspiracies cruelly vexed that poore people and hindered the restauration of their afflicted estate even then when with fained flattery they proffered their service telling the Iewes they would build with them because they also sought the Lord the God So fares it with these men whose beliefe and forwardnesse in some things cannot make demonstration of so much friendship to Religion as their constant baulking and faltering in others testifies their hearts to be full of rottennesse and corruption bearing hatefull enmity against God and his Grace Take me any man who bewitched with custome commodity or pleasure gives himselfe scope and liberty to live in the breach of any of Gods commandements be it secret or open as constant neglect of the duties of religion in private accustomed mispending of pretious houres due to the businesse of our studies and callings usuall swearing secret thoughts and practices of uncleannesse unsatiable desires of earthly greatnesse and abundance unjust increase of wealth by usury bribery or other secret indirect courses excusing love of some though lawfull pleasures c. I say take me such a man that allowes himselfe in these or the like practices contrary to Gods most holy law and hee will be found though in name a Christian yet in heart an Infidell For trie now
in what respect said to be quenched 37 How infallibly victorious in the maine acts of repentance and loue 555 TRuth and goodnesse one and the same in naturall things 203. 204 VNiuersalitie of assent in true faith in respect both of obiect and time 146 Vniuersall grace how maintained by Arminians 53. c. Their grounds and arguments for it confuted 58 Vnderstanding of things necessary to beleef of them 192 Vnderstanding and Will doe mutually include one another 202. 203 Vocation outward and inward 42 Inward may be in Infants 43 VVIll of God approuing and effecting 108 Will regenerate is not neuter betweene sin and grace but constantly and altogether inclined to obey God 149. All power of resisting taken from it by the Spirit 150 It wills necessarily yet freely 156 Will of man vnregenerate vitious in quality 133 It hath no freedome to chuse spirituall good 133. c. Word of God onely a passiue instrument of regeneration 96 How it workes grace 98 VVhen heard as Gods Word 116 Not preached with purpose to damne men 111 Worke of the Spirit by the VVord how it is 97. 112 Worke of grace preuenting and assisting 35 The first makes vs good trees the other makes vs to beare good fruit 35 Workes of naturall men how far approued of God 83 Workes of regenerate men are their owne though performed by the assistance of the Spirit 32 Worship due from man to God in the state of innocency was wholy Spirituall 73 FINIS THE PREFACE UPON HEB. 6. VERS 1. 2. 3. TO speake without some Preface where wee owe duety and respect is not lesse unmannerly than it is on the other side tedious and unpleasant to vse long Apologies Vnto my apprehension such Prologues how euer sleeked ouer doe yet seele rough and uneuen and smell ranke of Lying or Flattery when they are most seasoned with artificiall and trim conveiance but of all most unhandsomely doth this Rhetorick suite with such as pleade Gods cause before mortall men who if they will acknowledge their alleageance must yeeld attention upon a Sic dicit Dominus without further intreaty For your selves dearely Beloved and duely respected in our Lord Christ Iesus I verily suppose there is none among you who respects to heare his owne praises if there be I come not hither to give satisfaction to such their desire And touching my selfe I say onely thus much 'T is the vainest thing in the world for Albinus a Romane to write a booke in Greeke and present it to Cato with an Epistle Apologeticall hee 'l surely censure him for a foole one Qui maluit excusare culpam quà m non committere who had rather doe ill and get a pardon for it by an Apologie than be faultlesse and stand in need of neither And so I have done with persons give mee leave yet to make way vnto our after discourses by a necessary and reall introduction whereby we shall all learne somewhat of our dueties and you my purpose and intention in this exercise Wherein to give way to custome more than necessity in this case I will confine my discourse to that of the Apostle Heb. 6. 1. Therefore leaving the principles of the doctrine of Christ let us goe on vnto perfection not laying againe the foundation of Repentance from dead workes and of Faith towards God 2. Of the doctrine of Baptisme and of Laying on of hands and of Resurrection of the dead and of eternall judgement 3. And this will we doe if God permit THe holy Apostle having in the first second Chapters discoursed of the Divinity of Christ and the glorious dignity of his person together with the excellent vertue of his Priesthood in tasting death for all men that so hee might bring many children unto glory enters thereupon into a large Declaration of the effect which these things should worke in the Iewes viz. Repentance and Obedience to the voice of the Messias This is prosecuted with much variety of exhortation and argument in the second third and fourth Chapters after which the Apostle resumes his former argument of Christs Priesthood in the fift Chapter shewing the similitude and disparity that was between it and the Leviticall Priesthood The Priests after the order of Aaron were 1. Men 2. Men ordained for men in things pertaining to God to offer gifts and sacrifices for sinnes 3. Men compassed with infirmities the more feelingly to compassionate and pitty their brethren 4. Men called to this office not intruders without lawfull election And hitherto Christs Priesthood and Aarons agree He also was 1. the sonne of man the man Iesus Christ. 2. the Mediator betweene God and man 3. a man of infirmities and sorrowes consecrate through afflictions 4. lastly a man that tooke not the honour to himselfe but hee that called him said vnto him Thou c. But now see the difference 1. Aaron was a man and no more Christ the Sonne of God too 2. Aaron a sinnefull man that must sacrifice for himselfe also aswell as others Christ touched with a feeling of our infirmities and tempted in all things like us but without sinne 3. Aaron but a typicall Minister Christ a reall author of salvation to all that obey him 4. Aaron a temporall Priest a Priest onely and no Prince a Priest after an inferiour and successive order but Christ an eternall high Priest for euer after the order of Melchisedec wherein there is neither change nor succession wherein Crowne and Mitre Kingdome and Priesthood meet together in the person of Christ. Other differences there are but the Apostle falling upon the mention of Melchisedecs Priesthood a point of a high nature and hard understanding he breakes off his dispute and on the sudden runnes into an excellent digression whereby to prepare the minds of the Hebrewes more heedfully to marke what was after to bee spoken This digression from the 11. vers of the 5. to the end of the 6. Chapter consists of three parts 1. A tart reproofe of their ignorance and uncapablenesse of divine mysteries from 11. vers to the end of the 5. Chapter The Apostle tells them they were dull of hearing but that 's not all their ignorance was affected they might for their time and meanes have beene teachers and yet now they must be taught and which is strange the very principles of the Word of God Notorious truants growne old in ignorance and age but our Apostle is plain with them they were but children and of the youngest size too babes infants sucklings and if they take snuffe to be thus disgraced he will prove it to be so like a wise Nurse hee knowes what fits their diet they must bee fed with milke and that 's childrens food i. e. plaine and easie doctrine for vongue beginners who are unexpert in the word of righteousnesse not with strong meate of harder and higher mysteries of religion which are for men of age which through long custome have their wits exercised to discerne both good
hee had rather enter upon the Church by undermining the Faith with Heresies than at an open breach upon good manners Ill manners finde more resistance there 's feare of lawes and rod of discipline to curbe them they want their apologies and colourable excuses so lye open to the reproofe and hatred of morall honesty they come accompanied with shame and disgrace following at the heeles which hinders their appearing and entertainment in publike But Heresie easily enters and quickly spreads abroad it findes favourers enough having the advantage of mens common infirmity who are apt to entertaine novelties and take a pride to bee singular it comes armed with reason and such justifications as it thinkes it needs not blush being painted over with the colour of truth lastly it aimes at the fairest the Leaders of the flocke whose authority and example speedily infects the rest With this weapon hath the Dragon made warre with the woman raising up even of her owne children such as have fought against her by damnable Heresies against all the Articles of Faith Of which part have been cut asunder by the sword of the Spirit and yet some againe reviving have been brought into the field under new colours part though convicted condemned yet stand it out under the support of tyrannicall violence remain to this day in that Augean stable that sink or common sewer of the Romish Synagogue whereto all Heresies almost of former latter times have made their confluence Besides a new breed of Hereticall opinions not plainly denying but by consequent overturning sursum vorsum the maine Articles of Christian beleefe and therefore are so much the moâ—e dangerous by how much the lesse easily they are discernable in their damnable issues So as the Doctrine thereof is no lesse perplexed with strange disputes and difficulties than the Grace it selfe is continually assaulted by fearefull doubting and distrust Whether it bee mans infelicity to be ignorant of that which stands him in most stead or the divells malice to lessen our comforts in the vse of Faith by confounding our understanding in the knowledge of the nature thereof that so we might either dangerously erre or discomfortably doubt touching the truth of it in our selves or Writers misexplication of that excellent grace through their own weaknes or want of faith sure I am if any point of Divinity this touching faith is full of much obscurity and contention T is much men should have a grace so divine and powerfull and yet know not what it is but as the Apostle speakes of men Faith is not of all so may wee say of Writers All have not faith that write of it especially Popish Doctors who speaking of faith but by imagination have profanely censured the faith of Gods elect expounded by Protestants according to Scripture to bee but a very fancy Among whose curious and Metaphysicall discourses of this subject he that wants faith shall never finde it and hee that hath faith may chance lose it at least the life and powerfull practice of it whilst his head is intangled in subtile and nice speculations about it For our selves let it be our care so to speake and judge of faith as that most precious grace which is given us to save our soules not exercise our wits the knowledge whereof by contemplation is most empty and vain without the reall inhabitation of it within our soules It shall be my weake and yet best endeavour by the helpe of Gods assistance to give you the knowledge thereof so farre as the word in manifold precepts and examples of the Saints together with the paines of the learned have discovered it to my poore understanding In the unfolding of the nature of it I must spend more time than at first I purposed to doe because in this point some other parts of Divinity are so enterwoven and linked one with another that without the knowledge of all wee shall not cleerly discerne of any alone Such are our Vocation the forerunner and our Iustification the follower of our faith All that I have to say I will reduce to these foure generalls 1. Touching the antecedents of faith namely our Conversion Vocation of which so much as shal serve to discover unto us the generation and birth of faith 2. Touching the nature of faith it selfe wherein the being of that most heavenly vertue consists 3. Concerning the consequents and concomitants of faith both in regard of God as Iustification and our selves as Obedience whereby we may be able to judge as of the benefit so of the truth of our faith 4. Concerning the opposites and enemies of faith the knowledge whereof may arme us against them For the first namely our Conversion the knowledge thereof will give us some light to finde out how faith is wrought in us which by Divines is made the first degree of our Conversion and last Terminus of our effectuall Vocation However a part it is and that a principall one too of our first resurrection from the death of sinne to the supernaturall life of grace Which that it may appeare we must distinctly consider of the threefold difference of such qualities as are in the reasonable soule and doe either help or hinder it in its operations This difference is according to mans triple estate 1. In the state of innocency man was created right or upright Eccl. 7. 29. and very good Gen. 1 ult endowed with such strength and integrity in all parts as did wholly dispose them to all operations conformable to Gods will His understanding so farre as was needefull before his translation had a cleer apprehension of the Deity in his nature attributes and worship as also of the creatures in their essence and qualities His will embraced and clave fast unto God whom Adam knew to be the author of his being and happinesse His affections and all inferiour faculties obeyed without all resistance the rule of reason and motions of the sanctified Will This universall holinesse and perfection in the whole man was that Image of God or originall justice wherein Adam was created but continued not For in the second place 2. After his fall for a punishment of his wilfull transgression God withdrew from Adam this his Image and stript him naked of that habite of grace and perfect holinesse wherewith he was before in all parts qualified leaving onely here and there some few traces or lines of that excellent Character unblotted out And now in place of originall justice succeeds originall corruption being an universall depravation and disability of mans whole nature to work well and conformably to the law of his first creation The understanding is dark erroneous confused in the apprehension of naturall stark blinde in perceiving spirituall things The will froward averse from affecting or choosing its chief good The affections and lower faculties disorderly violent untameable And this universall corruption of mans nature is that which we call the image of Satan to whom Adam
him In the first union we were insensible of it and grace is given to us non petentibus that asked not after it in this second union wee are most sensible of its comfort and benefit and here an augmentation of grace is bestowed on us petentes earnestly suing for it and by faith expecting the receiving of it Wherefore I conclude All grace and vertue whatsoever in us is given us from the fulnesse of Christ the fountaine of all supernaturall life but yet all is not wrought by Christ embraced by our faith but by Christ convaying his grace unto us by his Spirit This first quickens us wee then with Lazarus after life put into us can awake stand up come forth and by faith looke on him that raised us fall downe worship and beleeve in him as our Lord and God The places alledged eyther touch not our sanctification at all or speake onely of the increase of grace not of its first infusion faith being a meanes of that but no efficient or instrument of this Having thus shewed the nature of our conversion or sanctification it remaineth that for the further cleering of many doubts and our more easie passage unto other points wee speake somewhat touching three materiall circumstances necessary to bee considered in this point of our conversion and vocation and they are these 1. The cause whereby 2. The manner how 3. The subject wherein conversion is wrought Of the cause first which is double 1. The impulsive or moving cause 2. The efficient or working cause That which moves God to bestow the grace of sanctification upon man is nothing in man but all in God himselfe namely his free-love to his elect in Christ Which love of God is from eternity before the foundations of the world were laid and though it be revealed unto the elect in time or at their conversion yet doth it not then begin when it begins to bee manifested When wee yet lay in the shadow of death strangers from the life of God through ignorance that was in us when wee were cast out polluted in our bloud not yet washed and seasoned with salt even then God looked on us with tender compassions hee pitted us hee loved us as chosen vessels prepared for glory as heires of grace and life and because he thus loved us he said to us Live hee covered our nakednesse and cloathed us with righteousnesse Now that God doth thus actually love the elect before they are regenerate or can actually beleeve may further appeare by these reasons 1. Where God is actually reconciled there he actually loveth for love and reconciliation are inseparable But with the elect before they convert and beleeve God is actually reconciled Ergo He loves them before their faith and conversion The minor is evident because before they are borne much more before they are regenerate a full Attonement and satisfaction for all offences is made by Christ and accepted on Gods part Whereupon actuall reconciliation must needs follow And this the Scriptures make manifest Christ being the Lambe slaine from the beginning of the world and God testifying of him at his Baptisme long before his death in that speech of admirable consolation This is my beloved Sonne in whom I am pleased well pleased with him for the unspotted holinesse of his owne person well pleased with us in him for his unvaluable merits And hence a second reason à pari 2. If God did actually love the elect before Christs time when an actuall reconciliation was not yet made then much more may hee actually love the elect after the attonement is really made by Christs death even before they doe beleeve it But the former is true as appeares by the salvation of the Patriarkes and therefore the latter may not well be denied The reason of the consequence is this Because it is farre more probable that God should love us upon satisfaction made before our faith than love them upon their faith before satisfaction was given Specially seeing neyther their faith nor ours is any efficient cause why God loves either them or us 3. Election effectuall Vocation and Faith all are fruites and consequents of Gods actuall love unto the Elect which graces and favours he therefore bestowes upon them because hee loves them And therefore t is vaine to say Deus elegit homines diligendos non dilectos or that faith and sanctity are bestowed on us onely to make us capable of Gods love Is not the bestowing of them a fruit of his great mercy and love unto us Yea the whole series and chaine of all Gods gracious workes for mans salvation have Gods love for their first linke as is apparant Ioh. 1. 13. 4. These affections of love and hatred in God are perpetuall being eternall and unchangeable acts of his will Whom he loves he loves alwaies whom he hates he hates for ever Nor doth hee as man at any time begin to love that person whom before he hated or hate that person whom before he loved These things agree not with Gods immutability or omnisciency For it cannot be that like a man he should bee deceived in the placing of his affection or that hee should change his minde where the things themselves change not forasmuch as he that is once hated of God will bee for ever hatefull for who should make him otherwise and he that is once beloved shall be for ever lovely for God that loves him will make him so Wherefore Gods love to the regenerate is not a thing of yesterday as themselves are but one of those ancient favours which have been laid up for us in the treasury of his old and everlasting counsells 5. God loves and saves those of his elect who dye infants and cannot have actuall faith Of which more anon Wherefore I conclude that before conversion much more before actuall faith God actually loves the elect and out of that his great love bestowes upon them the grace of conversion But here I would have you observe a twofold distinction 1. Betweene Gods love in itselfe The manifestation of it to us That is perpetuall and One from all to all eternity without change increase or lessening towards every one of the Elect But the manifestation of this love to our hearts and consciences begins in time at our conversion and is variable according to the severall degrees of grace given and our more or lesse carefull exercise of Piety whereby the light of Gods countenance at one time shines bright upon our soules at another time is in the eclipse Which divers degrees of revelation argue no difference in Gods affection nay in earthly Parents it doth not alway for a strong affection may be concealed but we may truly say That Gods love to us when he decreed to save us is one the same without addition with that which he manifesteth unto us when hee glorifieth us That holy flame of divine love towards us doth burne as hote now as then
all Vncleannesse to make us holy vessells of pleasure fit for the seruice of Gods Sanctuary Now whereas this worke of the Holy Spirit is by divines called Donatio Spiritus Sancti the Giving of the Holy Ghost that we be not mistaken you are to note briefly that the Holy Ghost is said to be given two waies 1. In his Essence and Graces both together and so was he given to Christ the Head of the Church in whom dwelleth the fulnesse of the Godhead bodily or substantially whom God hath annointed with the Holy Ghost and with Power and that above all his brethren having given him the Spirit without measure 2. In his Graces and Vertues only and so is hee given unto the Church the body of Christ. Touching this Sending forth of the Spirit into the hearts of the Elect the inhabitation thereof in their hearts how they are said to bee the Temples of the holy Ghost and Partakers of the Divine nature albeit it be most true that the Holy Ghost being God must needs be present euery where by his Essence yet I take it to agree best with Christian modesty to let passe curious speculations about such sacred mysteries and to rest our selues contented with this that it sufficeth abundantly for our comfort if wee enjoy his Gracious presence replenishing us with all heavenly vertues and Consolations Now this donation of the Spirit in his graces and vertues is double 1. One respecting the publike when an extraordinarie measure either of Inferiour gifts or of Sanctifying graces is bestowed upon some men for the greater benefit of the Church in common And this was more peculiar to the times of the Primitive Church Of which donation of the Spirit you may read Ioh. 7. 39. Act. 2. Act. 19. 2. 6. Eph. 4. 8. 11. 2. Another in regard of the Private good of every Elect person when the Holy Spirit is given to him effectually to call convert and sanctifie him And this only is that giving of the Holy Ghost which wee now seeke after when the power of that Holy one overshadowes our soules and by the immortall Seed of his owne most gracious vertue frames in us the New man created according to God in Righteousnesse and Holinesse Let this suffice concerning the Causes of our Conversion which are briefly wrapped up in that of the Apostle Rom. 5. 5. The love of God shed abroad in our hearts by the Holy Ghost which is given unto us I goe on to the next circumstance viz. The manner how it is wrought in us To inquire in what manner the Holy Ghost breathes into our Soules the Supernaturall life of Grace is a scruteny as difficult as to search whence and whither the winde blowes or for a dead man raised up to tell how life and sense came into him or for a man borne into the world to describe in what manner each of his members was fashioned in the wombe There is not I suppose any mortall man not inspired with speciall revelation that can declare unto us this Way of the heavenly spirit any more than the skilfullest Anatomist the Way of the earthly spirit nor how the bones doe grow in the wombe of her that is with childe as Saloman speakes Eccle. 11. 5. To tell the moneth day or houre wherein they were converted is in most converts impossible in all of exceeding difficult observation though I denie not but the time may be in Some of sensible marke But euen in them or others to shew us by which way the Spirit went out from God to speake unto their hearts by what secret motions it moued upon their soules how and in which parts its quickening and sanctifying vertue gaue life and heat unto them we cannot expect from them any declaration of that which they had no power to obserue Doe not looke then I should make knowne unto you the manner of that in you whereof I am ignorant in my selfe This I trust that thorough the grace of our Lord Iesus Christ both you and I may say with the blinde man in the Gospell One thing we know that we were blinde but now we see we were dead but now we are aliue we were lost but are now found we were darkenesse but are now light in the Lord albeit how our eyes are opened and illightned how we were recovered from our wandring in the vale of death wee cannot in euery particular exactly recount Blessed is hee that findes this change in himselfe and farre more blessed than they who betray themselues to have no part in the worke by their pride and bitternesse in quarrelling the manner of it who as the learned Moulin censures not too sharpely are themselues ledde by a reprobate Spirit whilst captiously and carnally they inquire after the working of Gods Spirit There are neverthelesse two things in the manner of Graces plantation in us which we may descry because the Scriptures have discovered them unto us namely 1. That this Plantation of Grace in us is meerely Supernaturall 2. That this Plantation of Grace is Constant Durable not to be rooted up again two circumstances about the infusion of Grace into mans heart so necessary to be well observed as nothing more Because in the one lies the foundation of all Christian humility we having nothing but what we have received on the other depends all our unconquerable comforts in this our pilgrimage that we have so received grace as wee shall never lose it again In both these Sathan hath not beene wanting by his instruments men of corrupt mindes to pervert sound doctrine and poyson religion even in the roote advancing the wisedome of the flesh against the power of Gods Spirit filling the heart with proud imaginations by ascribing so much unto the Sufficiency of its owne naturall Abilities in point of Convesion as it need not be much beholding to God for his grace and againe breeding in the soule terrors unsufferable and fearefull doubtings of its perseverance in grace received upon the apprehension of no stronger support in grace than the reede of mans Free-will which having received may as easily reject grace and having made them may by the same power eternally undoe them againe So looke how men are exalted in pride on the one side as low are they throwne downe in discomfort on the other side and scarce is there any point of religion wherein we may erre more easily and dangerously Well then let this be our first conclusion touching the manner of our conversion that The Grace of Sanctification is wrought in the Elect in such a manner as is meerely Supernaturall id est above the strength without the concurrence of any abilities of our corrupted nature God though a supernaturall agent yet worketh many things by naturall meanes and in a naturall manner whilst hee doth but only giue his assistance and co-working power to with the naturall abilities originally planted in every creature And then though we denie not Gods
actuall Concurrence yet we truly and properly ascribe such effects to their Visible apparant immediate causes But in this point concerning the replantation of Holinesse in a Sinfull man we affirme against Pelagians Semi-pelagians Papists Arminians or other sectaries however branded that as the Agent or Efficient of mans Sanctification is simply supernaturall viz. the Holy Hhost so is his manner of working altogether Divine beyond the power and without the helpe of any thing in man An assertion that layes nature flat on her backe and yet gives vnto her as much as Sinne hath left her and that 's just Nothing in matter of Grace And the truth hereof will easily appeare to any that will without pride and prejudice consult the Scriptures or common experience Me thinkes when we reade in the booke of God these and such like sayings that every imagination of the thoughts of mans heart is only evill continually that of the children of men there is none that understands and seeks after God that they are become altogether filthy none that doth good no not one that the naturall man perceiueth not the things of the Spirit nor can he know them being spiritually discerned that wee are blinde till God Open our eyes that wee are deafe till God bore our Eares that wee are Darknesse vtterly destitute of Spirituall light that the Wissdome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the flesh is enmity or hatred against God is not nor can be subiect to him that the flesh lusteth against the Spirit rebelling against the worke thereof even in the regenerate much more before regeneratiō that of our selves we are not sufficient to thinke a good thought as of our selves but that our sufficiency is of God that it is God which worketh in us both the will and the deed of his good pleasure that in our conversion wee are New begotten New borne New creatures created in Christ Iesus to good workes in fine to put all out of doubt That wee are Dead in trespasses and Sinnes and that our Sanctification is the first resurrection from death effected in us by the same Almighty power which God declared in raising Christ from the grave When I say wee consider of these and the like places were wee not too much in love with our selves and held some scorne to con God all the thankes for our salvation our hearts and tongues would presently bee filled with a sincere acknowledgement Not unto us O Lord not unto us but unto thy Name wee give the glory for thy loving mercy and for thy truths sake Besides I wish wee would descend unto an unpartiall examination of our owne hearts to make discovery by the light of the Spirit of that body of Death wee be are about with us what strong rebellion there is of the Law in our members against the law of our mindes what secret and powerfull attractives the affections of Sinne have to pull us unto disobedience what violent and bitter opposition they make against Grace checking their disorderly motions how seldome any blessed resolution tending to sanctity rises up in our thoughts how vnwildy we are in the managing of any gracious motion from the Holy Ghost with what slacknesse and cumber wee prosecute such holy inspirations to action and full accomplishment in a word how passing slow our course towards heaven is when wee have all helpes of nature and Grace to carry us forward I am fully perswaded that whatsoever any man may conceive in abstract speculation there is no converted person if he make application to his owne particular but will confesse freely if he deale truly with his owne heart that not only if God had not done More for him than he could for himselfe but if God had not done All for him he had utterly perished in his sinnes And he will acknowledge that it is impossible there should be in and of himselfe such Preparations and forward dispositions to worke his owne Conversion who being Converted is hindered by none so much in the finishing of his salvation as by his owne perpetuall indisposition to goodnesse This our disabilitie whereof wee are convinced in our owne sense and by testimony of the Scripture will inforce us if our pride bee not as great as our povertie to confesse whence wee have our riches without stammering shifting and mineing of the matter as the fashion of too many is who by many prety scholasticall devices distinguish God out of all or the greatest part or at least some part of his Glory due unto him for our Conversion and thrust in the Abilities of their owne Free-will as co-workers with Gods Spirit joynt-purchasers of this inheritance of Grace But let God have glory and every man shame and let all whom grace hath taught to judge of their Corruption say with the Church Es. 26. 12. Thou O Lord hast wrought all our workes in us I will not prevent my selfe by larger explication of this point at this time but wrapp up all touching this first conclusion in a needfull distinction or two and so passe on Mans Concurrence in the worke of his sanctifications is double 1 Passive which is the Capacity or Aptnesse that is in mans nature for the Receiuing of Grace for being a Reasonable creature hee is naturally prepared and disposed with such a substance and faculties as are meet subjects to receive the Habit and instruments to performe the actions of Grace This Concurrence of man to his regeneration is most necessary nor doth God sanctifie senslesse or irrationall creatures nor is man in his conversion in such sort passive as is a stone blocke or brute beast as our adversaries absurdly cavill 2 Active which is some Strength or Power that man hath in the Vse of his faculties especially of his will for the Production of Grace This strength of man in doing good is to be distinguished in regard 1 Of the Beginning and first Act of our Conversion when Holinesse is at the first reimplanted in the Soule 2 Of the Progresse of our Conversion in the practise of Sanctification In this second respect none denies Mans actuall concurrence with the Spirit of God for being sanctified and inwardly inabled in his faculties by Spirituall life put into them he can Move himselfe in and towards the performance of all living actions of grace even as Lazarus of Nature Whereas yet you are to remember that even in these actions wee cannot worke alone we are but Fellow-workers with the Spirit of God and this not in an Equality but Subordination to him we indeed move our hands to write but like raw schollers wee shall draw mishapen charecters unlesse our heavenly Master guide our hands Neverthelesse these actions take their denominations from the next Agent and though performed by speciall assistance of the Spirit yet are rightly said to be mans actions so that when a regenerate person Beleeves Praies gives almes rejoyceth in God c. we doe not say that the Holy Ghost in us
Beleeves or Praies or gives almes or rejoyceth in the hope of happinesse as some would fasten upon us such a senselesse assertion it is man that doth all these but man assisted by Grace But now concerning the former respect for the first Infusion of the Habite of grace into the soule wee utterly deny all Active concurrence of mans naturall abilities to the acquiring and generating of grace in his heart and grant him onely a Passive capacity to receive it bestowed on him And we maintaine that in this Case neyther the Holy Ghost workes like a Naturall nor man like a Morall agent The worke of the Holy Ghost is not like that of Naturall agents in the production of Materiall Formes brought out of the Power of the Matter that is if I understand Naturalists in that Phrase resulting out of the Inherent qualities of the Subject diversly compounded and â—ipened by the externall agent or as those agents worke in the generation of Second qualities arising out of the different mixture of the First in both which the qualities of the Subject concurre with the outward agent in producing the effect This worke is of a higher nature like the infusion of the Reasonable Soule into the Conception to whose creation the body conferres nothing at all and to its introduction nothing but a passive capacitie It is a change of our nature a creation of new qualities not a perfection of the old an habituall qualitie meerely infused by Diuine vertue not issuing out of any inward force of humane abilities howsoeuer strained up to the highest pitch of their naturall perfection And therefore againe man in this work of sanctification is not any morall agent as when by many commendable actions he gets to himselfe the habit of morall vertue No Civilitie is a hopefull preparation but no working cause of sanctitie Take that and all other the most likely dispositions you will let there be sweetnesse of naturall temper ingenuitie of education learning good companie abstinence hatred of grosser vices respect of lawes restraint of discipline an industrious forwardnesse to all laudable courses a naturall desire of the unknowne happinesse of the Saints a part in the externall communion of the Church in briefe the whole packe of morall vertues Christianis'd that I may so speake by the generall knowledge of religion yet all these with their joint force cannot kindle in us one sparke of Celestiall fire nor quicken our dead soules with the least true motion of spirituall life Of a man qualified with those preparations we may say as Christ of the yongue man in the Gospel He is not farre from the kingdome of God but that hee is in common estimation and according to the usuall course of Gods working more fit than another man is for the receiving of Grace and for the performance of all gracious workes without question hee is more aptly disposed than others are because by those preparations the violence of corruption is somewhat broken in him which in others remaining intire till their conversion makes the stronger resistance afterward in all their religious practises Wherefore it is not to be denied but that in such a man so prepared there is a passive capacitie more large and fit for the entertainment of Grace than in others but for any active qualification to produce it it is found neyther in the one nor other And you are to observe that in respect of God t is all one prepared or not prepared he can of stones raise up children to Abraham t is easie for him to doe so and t is not unusuall if you marke it that the fairest best tempered and best governed natures are manietimes left utterly destitute of all true sense of Pietie when men of sowre and crabbed dispositions or of more disorderly conversations are made partakers of sanctifying grace To end this matter Originall righteousnesse to Adam was naturall being the naturall qualitie wherwith he was created and corruption was accidentall being an unnaturall vitiousnesse acquired by his fall with us t is quite contrary Corruption is naturall following our generation and birth and Grace accidentall recoverable neyther in whole nor in part by vertue of the poore remainders of Gods Image in us but by supernaturall restitution made by the holy Ghost So I come to my second conclusion touching the manner how grace is planted in us which is this That in our Conversion the Habite of grace is so firmely wrought in us as it shall neuer be abolished againe Grace in the regenerate is not any slight tincture or staine but a through and durable dye The Image of God is so deeply imprinted in our soules as it shall never be defaced againe Where the Spirit of God comes hee makes sure worke what hee hath built none shall pull downe where he hath taken possession none can thrust him out of doores where he hath opened none can shut where hee bestowes his gifts and graces hee repents not of his liberalitie where he hath begun the good worke of grace there he will also finish it A matter as plaine as comfortable if we will but distinguish of the workes of Gods Spirit about our Sanctification as they are differenced in their times they are two 1. The first is the Creating of the Qualitie of renewed Holinesse in the Soule whereby wee are converted This work is called Preventing grace by which the Spirit without our helpe workes in us Habituall grace 2. The second is the Ayde and Assistance of the Spirit in all actions slowing from the Habite of grace by effectuall concurrence of his vertue together with the strength of our regenerate faculties This worke is called Gratia Subsequens Cooperans or Assistens and the issue of it are all those sanctified actions which wee performe by its helpe And this second worke of the Spirit must needs be granted for albeit he could worke without us in making us good trees yet wee must worke together with him in bearing good fruit and t is verie absurd to denie the assistance of Gods speciall grace in euery spirituall action when we cannot but grant an immediate concourse of his ordinarie power in all actions naturall even to the moving of one of our fingers But further this subsequent vertue of the Holy Ghost about all good workes which wee doe is twofold 1. One that stirres us up to good actions by inspiring into our soules after a secret and unperceiveable manner holy thoughts heavenly motions desires purposes and resolutions tending to godlinesse and this worke is called Gratia excitans 2. Another that guides and helps forward the strength of each facultie when it applyes it selfe to the reall performance of any action and this is properly called Gratia adjuvans or Cooperans These things thus differenced let us see wherein the Constancie of Grace consists and wherin it seemes changeable First for the Habit of Grace in the regenerate we affirme that it is Constant abiding for ever in them in
that prayer To give a reason of this different working why grace is bestowed on some presently at baptisme in others t is deferred till a long time after is to unlocke the treasurie of Gods secret counsells onely this wee may say that God will shew that no age is uncapable of grace and that he will bee glorified aswell in sauing some from falling into the fire as by pulling others out of it by the gentle and easie deliverance of one and by the more violent torments and panges of the New-birth in another that both wayes he may have the Thankes and wee the Benefit of this his grace and power 3. A Defence of the salvation of Infants dying before Baptisme against the Popish assertion to the contrary For this ground being certaine No uncleane thing shall enter in the kingdome of Heaven it followes by the law of contraries that whatsoeuer is cleane may enter thereinto But Infants such as are elect may be cleane and holy before their Baptisme as is manifest whether we respect the guilt of Sin or the corruption of it They are cleane from the guilt of originall sinne by the death of Christ which God hath accepted to their perfect justification long before they were borne They are likewise made cleane in part from the Corruption of originall sinne by the infusion of Habituall sanctity into their soules For being justified by Christ from the guilt and punishment of sinne what should hinder why they may not be sanctified by the Holy Ghost in part whilst they live and perfectly upon the severing of the Soule and Body when originall corruption is in a moment done away and the soule invested in the robes of righteousnesse fit for its entrance into happinesse Cannot this worke of Sanctification be wrought in them before Baptisme it may as well as after seeing it is not baptisme but the Spirit is the cause thereof whose worke is free and not so to be tyed unto that ordinance as they of the Romish Synagogue would make us beleeve but that hee may sanctifie the Elect sometime before sometime after and not alwaies at the present celebration of it Now if Infants thus justified and sanctified depart this life what should stoppe their passage to heaven It will bee vaine to object that they have not actuall Faith and therefore must be excluded Wee may aswell say they want repentance and therefore cannot be saved seeing the Scriptures make alike necessitie of both graces to our salvation And the objection holds aswell after Baptisme as before when yet all grant the salvation of Infants For t is a thing inconceivable and inexplicable how Infants should have Actuall Faith whilst they are not yet able to exercise any one faculty of their reasonable soule The truth is that the Habits of Faith and Repentance they have as of all other Spirituall graces infused into them which if they lived would also appeare by their actuall opperations but for that time they have not the Acts of those graces nor are they capable of them nor is it simply needfull they should have them The case is extraordinary and God as before they were hath pardoned them of their originall righteousnesse by the bloud of Christ so can hee aswell bestowe Holinesse and Happinesse on them without any actuall faith of theirs comming betweene as an instrument to receive both If this may not bee said touching such elect Infants I must confesse that unto me the knowledge of the salvation of their soules is as inscrutable as the fashioning of their tender bodies in their mothers wombe And this which hath beene said of Infants may be also applied to such as are Deafe or â—ooles having such naturall defects as make them uncapable of Discipline 4. A just apologie for the lawfulnesse of Childrens Baptisme against Hereticall impugners of the same For how can the Signe be denied unto them which have and enjoy the thing signified That which is signified in Baptisme is our Iustification by the blood of Christ our Sanctification by the Spirit of Christ. Baptisme is the Scale of both unto us and Infants may be partakers of both being washed from the guilt of sinne by the blood of Christ in whom they are reconciled to God and actually justified before him and also purified in partfrom the uncleannesse of sinne by the infusion of Grace from the Holy Ghost What then should hinder why these Infants should not also be washed with the water of the Sacrament thereof If it be demanded how wee can presume that Christian Infants have a part in the graces of Iustification and Sanctification I answer we have good warrant so to thinke from the Covenant and Promise of God that hee will be the God of the faithfull and of their seed But for Heathens and Infidells wee haue no such promise whereon to ground our judgement of Charity and therefore albeit some of them who are out of the Church may bee within the compasse of God selection yet seeing God hath excluded them by an apparant barre wee may not venture to give them the Sacrament of Baptisme till such time as they shall make profession of their faith and that by their appearing conversion wee may charitably judge they belong to the Covenant of Grace Now although of such as live within the Church we know for a certainty in the generall that many both of Christian parents are not faithfull and of Christian children that they have no part in Christ yet we may not exclude them from Baptisme because no man dares be so hardy as to passe his peremptory censure of this or that persons rejection in particular This is one thing if wee did know infallibly now that any one were certainely excluded out of Gods election and should never have benefit by Christs death such a one be hee Infidell or borne of the most Christian parents in the world wee ought by no meanes to baptize no more than wee may admit of that person to come to the Lords Supper that hath apparantly sinned against the Holy Ghost or as the Church doth with such as are justly Excommunicated who for the time of their open inpenitencie declare themselves publikely to have no Faith nor part in Christ. For it were a manifest mockery and abuse of this sacred institution to apply this Seale to a Blanke and to dip them in the water of Baptisme whom wee know shall never be washed with the Holy Ghost Further it helpes not the Caâ—abaptists a jot that when Christian Infants come to age and ability to make profession then wee may discerne and judge of their estate For that 's impossible no man can infallibly perceive by any words or actions what the Heart is whether there be in it true faith or not And so in this case if Baptisme should never bee administred till other men may judge of their Faith it shall bee afforded to none at all or if it be given to every one that professeth and saith hee
hath faith it must be administred to all and among them to some that have no faith indeed Wherefore it is as good and safe to baptize them in their infancy as to deferre it seeing at that time as well as afterwards the judgement of Charity holds good and tarry we never so long wee can goe no further than this charitable beliefe of them Wherefore to conclude the absurdity of Paedobaptisme because Infants have no knowledge nor actuall Faith whereby to embrace the promise is at the least an absurd conclusion as well for that the like inconvenience holds in Circumcision as also because where Iustification and Sanctification is given it is injurious to denie the benefite of Baptisme And wee are to know that in this case of Infants faith is not required as a Condition absolutely necessary to partake the benefit of Iustification howsoever in adult is such as are of age it be an instrument simply needfull to give them an Evidence and Assurance of it which assurance seeing it cannot be in children the actuall operation of Faith is not needfull in them But in such as are of age the case is farre otherwise whether they be Infidells or Christians children that have beene so long neglected they must have knowledge and Faith too so farre as the Church can judge of the tree by the fruit because if they have neither or knowledge only but no Grace nor sanctity of life the Church cannot but presume the worst of them as of those that yet are out of Christ rectified by their ignorance and profanenesse of Conversation which witnesseth to all the unbeliefe and impenitency of their hearts If it be now objected not to leave that scruple untouched that the Lords Supper may aswell bee given to Infants as Baptisme seeing the same presumptions may bee used here as there and that infants may make as much use of one as of the other being alike insensible of both to this I answer besides the dangerous inconveniency to their tender age which cannot endure the taking in of the very Elements of Bread and Wine that God himselfe the author of these two Sacraments hath in the manner of their Institution made a plaine difference of the persons that are to partake of them Thus briefly of the Substance of both Sacraments is one and the same viz. to set forth unto us the benefits of Christs death in our Iustification Sanctification and Glorification The Ceremonies of Administration are divers and in that sort differenced as in Baptisme they require nothing but Passion in the baptized and so may be administred to Children but in the Lords Supper they require such Actions as cannot bee performed but by those only that are of yeares of discretion such actions are those of Discerning the Lords body thankfull remembrance of the death of Christ Examination of our spirituall estate which together with that circumstance of often repetition apparantly shew that God in this Sacrament intended such an exercise of our Faith and Piety as cannot be performed by Children I will not stand longer upon this point the full descussing whereof belongs more properly to the doctrine of the Sacraments and therefore I conclude this Discourse touching the Conversion of Elect Infants with this generall rule That the Scriptures are very sparing and silent touching the case of Infants so that when they speake of Vocation Conversion Faith Repentance and such other workes of Grace done by us or in us by the Spirit of God they are generally to be understood of those that are of age and by proportion only to bee applied unto Infants Which would be observed for taking away of some doubts that may arise in reading of the Scriptures The next sort of Elect persons are those that are of Age who having some while gâ—ne astray are at length brought home to the Sheep-fold of Christ under the obedience of that great Shepheard of their soules Of these some are let runne longer others recovered sooner some have a more gentle and sweet passage from Mortality to Grace whose lives have beene ordered by the rule of stricter discipline others whose conversation hath beene notoriously disordered are converted with more bitter plunges terrors and anguish of Conscience some are strangely changed on a sudden upon the reading of a sentence in Scripture or hearing of a gracious word uttered in due season and deeply apprehended others wrought upon with much paines and long time in a word so various is the dispensation of Gods grace in our conversion that as Christ speakes of his comming in the flesh so may wee of this in the Spirit The kingdome of God commeth not with observation and impossible it is to set downe a generall rule that will hold in all Converts But though the manner be divers yet the meanes are Vniforme and Constant namely the Spirit of God the chiefe worker and the Word of God the subordinate instrument by which it workes our Conversion The word discovers what is to be done the Spirit inables us to the performance In Infants the Spirit without the Word in those of yeares the Spirit and the Word joyne together to work our Sanctification In which respect their conversion is properly tearmed a Vocation or Calling because it is effected by the preaching of the Gospell which is Siâ—ilus Pastor is the whistle or voyce of the good Shepheard which the sheepe heare and follow And from hence the whole Company of Saints is properly styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Evocatorum coetus Saints by calling and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as t is 1 Cor. 1. 1. that is such whom God hath called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an holy calling 2 Ton. 1 9. or unto Holinesse 1 Thes. 4. 7. by the voice of the Word from out of the corruptions of this present evill world to the communion of grace and glory All this is most excellently set downe by the Apostle Paul in those few but most pithy words containing in briefe the whole administration of the workes of our Redemption 2 Thess. 2. 13. 14. But wee ought to give thankes alwayes to God for you brethren beloved of the Lord because that God hath from the beginning chosen you to Salvation through Sanctification of the Spirit and the Faith of truth whereunto hee called you by our Gospell to obtaine the glory of our Lord Iesus Christ. Now we might iustly in this place enter upon an inquiry how and in what sort the Word and Spirit doe worke together in causing a sinners conversion a search needfull in these times wherein it is peremptorily denyed by those of the Arminian faction that there is or need to be any inward power of the Spirit working on the soule besides the outward ordinary preaching of the Word Which opinion is but the issue of their maine errour touching the liberty of Mans will in his conversion which cannot stand if withall they grant that inward Force of the Spirit giving life
and effect to the Word preached which wee maintaine and plead for This point will fall in more fitly to be discussed afterwards in the handling of a few Questions touching the manner of the Working of grace in mans conversion Whereinto though I am somewhat unwilling to enter because that Positive rather than Polemicall Divinity befits this place yet considering the danger whereinto mindes not rightly informed in these points may unhappily fall and that herein it is easie to slip from the truth to Arminianisme and thence to Popery there 's but a threed betweene them I have thought it would not bee unprofitable briefly and plainly to touch upon such materiall controversies as are moved in this matter that even the younger sort might have something to oppose against cauilling gainsayers of the truth and crafty seducers of the uninstructed You are therefore to understand that in point touching Mans conversion there is scarce any circumstance that wee have formerly spoken of but it is quarrelled at and corrupted with false opinions Not the nature and substance of our conversion which say they is not by the infusion of Habituall sanctity into the Soule but through Grace acquired by much paines and industrious actions of our own excited assisted by some helpe of the Spirit Not the moving Cause which is affirmed by them to bee not Gods speciall and actuall Love to his Elect but his common and equall love to all mankinde alike Not the Efficient cause which wee affirme to be the worke of Gods Spirit they say is the Freedome of our wills Not the manner of it without and above the strength of our naturall abilities as wee hold but so farre is the compasse of our owne power that we may helpe or hinder it at our pleasure Not the instrument of it the Word by the worke of the Spirit but as they would have it the Word working by it selfe without any inward vertue of the Spirit besides Lastly not the Subject the Elect only as we maintaine but all in Common upon whom sufficient grace to Conversion is bestowed if we will beleeve them All these Erroneous opinions are founded upon other rotten and unsound principles which are chiefly these 1. That God hath not precisely determined of any mans salvation or damnation in particular but hath left it to be decided by the libertie of their owne wills 2. That God doth not beare any speciall favour to one more than another but that his love is equall to all in generall and his desire of the salvation of all mankinde alike 3. That Christ hath dyed for all men alike procuring so much by his death that God is Placabilis toward all and all men indifferently are Salvabiles if they list to make use of the benefit purchased for them 4. That God requires Faith in Christ of all men whatsoever even of such Infidells as to whom Christ was never preached 5. That God cannot in justice demand of Man the performance of those things which since his fall hee hath no strength to performe and that if God require any such service he is bound in equitie to give unto man new strength for to performe it I doe but only name these articles of the Arminian Faith though even that 's enough to shew their weaknesse and untruth to any that can judge of sound doctrine but I say I mention them only that you may the better perceive what is that maine issue whereinto they are finally resolved and that in plaine termes is this That all men whether Christians or Infidells within or without the Church may bee converted and saved if they will You will say this is broadly spoken but I doe them no wrong reade their bookes compare their tenents and you shall see that this is the upshot of all their discourses God hath excluded none hee loves all alike Christ hath dyed for all Faith is required of all sufficient ability to beleeve and repent is given to all who then or what should hinder the Conversion or Salvation of any one but himselfe his owne meere free-will Surely an opinion that should not bee gainsaid by any but readily embraced by all if it had as much truth in it as it carries shew of Pity and Commiseration to mankinde Wee would be loth to be judged cruell but t is folly not pitie to take upon us to bee more mercifull than God hath declared himselfe to be and t is impiety to tell a lie for God by magnifying the glorious largenesse of his mercy beyond the bounds which himselfe hath prescribed unto it Wherefore against this wide and vast Conclusion of Arminianisme that God hath given sufficient grace to all the world to convert and beleeve if they will I oppose this directly contradictory God hath not given sufficient grace to all and in those to whom hee hath given such grace it depends not on their Free-will whether they will be converted or no. These two propositions destroy one another and one is confuted by that which confirmes the other I will proceed in the handling of them in this order Men that are capable of Vocation are of two sorts 1. Out of the Visible Church and of these the Question will bee Whether God have given to all Pagans and Heathens grace sufficient for their conuersion 2. Within the precincts of the Visible Church and of these the question will be double 1. Whether God doe give unto all Christians grace sufficient to worke their conversion 2. Whether those upon whom such sufficient grace is bestowed may if they list hinder their conversion by the power of their free-will Within the compasse of these three Questions will bee included all that is materiall touching this businesse I will use as much brevity in each as the matter will give leave of the first at this time viz. Whether the Gentiles out of the Church have grace given unto them sufficient for their conversion Wee maintaine the Negative part the Arminians affirme that all Pagans and Infidells have so much grace given unto them that by it they may be converted beleeve and worship God rightly in some sort even without the knowledge of the Gospell A monstrous assertion every way repugnant to Reason and Scriptures For 1. Let it be demanded what this sufficient Grace is that is given to the Gentiles Is it that knowledge of God and goodnesse whereto the Gentiles might come by the light of nature or it is some other supernaturall Revelation If the former there is a double error in it 1. That they call that Grace which is but Nature for if Vniversall Grace given to Heathens be but that knowledge of God and his worship which is attainable by the right use of the light of Nature through the contemplation of the creatures and remainders of the Morall Law in mans heart what is this grace but Nature what this opinion but Pelagianisme 2. In that they suppose this light of Nature well used is a sufficient
opposite which at most are but subordinate and differ only as the cause and effect For is it not the fancy of some crackt braine to affirme that there is a Grace every way sufficient and powerfull enough in it selfe to worke the conversion of a Sinner and yet when this grace is given to such a sinner with a purpose and intent to convert him by it it shall be found to be utterly unsufficient to Effect it T is strange whence or how men should conceit a sufficiency in the power of such grace when they finde insufficiency in the performance of the worke 2. By the word Grace we understand some Supernaturall gift freely given unto man from God himselfe 3. By the word Christians wee meane all those that live in externall communion with the militant Church enjoying the ministery of the Word and being of yeares to make use of it for this Question toucheth not Infants 4. Lastly by Conversion as heretofore hath beene shewed we are to understand two things either 1. The Roote and Cause of that act namely the Sanctification of all the Faculties by the Infusion of Habituall Holinesse 2. The Fruite or Act of Conversion properly so called when a man regenerate and renued in all parts doth actually imploy them in loving and obeying God The first is Gods worke upon us the next our worke performed toward him when by the strength of inward Grace given we after convert our selves in Thought and Worke towards God This latter is not here to bee understood in this Question but the former namely that Conversion of a man which God workes in him by infusion of the grace of Regeneration into all parts This infusion of Grace into the Soule by an immediate act of Gods Spirit the Arminians can by no meanes endure to heare of in this businesse of our Conversion and therefore they burden this assertion with odious but untrue imputations of Anabaptisticall Enthusiasmes and of a Lazy expectation of all Grace to be poured into us sleeping without any endeavour of our owne to get it Which slanders are only devised for the countenance of that impious opinion of their owne namely That mans Conversion to God begins in some act which man himselfe performes and not in a worke first wrought in us by God Now that act of man is his assent and actuall Faith given to the promise A lewd imagination sufficiently confuted and cryed downe in the venerable assembly of the last Synod as most derogatory to the whole worke of Grace in our Vocation most repugnant to reason and Scriptures which tell us That the tree must bee good before the fruit can bee so it being impossible that an action so Holy and good as is the yeelding of Assent and Beliefe to the promises of the Gospell should be done by a man unlesse he be first regenerate and sanctified in all his faculties The termes thus explaned the state of the Question is more fully thus Whether God doe bestow upon all such as Heare the Word preached any such Supernaturall gift as is sufficiently powerfull to worke in them true Sanctification though it doe not alwayes effectually produce it Our Adversaries affirme it but we truly maintaine the Negative part opposing against their assertion these two Conclusions 1. That there is no supernaturall gift given unto the unregenerate which is Sufficient to worke his Sanctification but that only which is Effectuall to worke it This hath appeared manifestly enough in the explication of the termes of this Question and will bee more and more evident to us if we consider that maine mistake of our Adversaries in this businesse of our Conversion which is that they imagine our Conversion to begin in some act of ours namely our Assenting and Beleeving not in some act of God sanctifying the Soule before it can Assent and Beleeve Now because this act is good and therefore must be done by Gods helpe for to salve this they have found a daintie new devise of Spirituall strength infused into the Soule by the Holy Ghost which strength when it is inherent in the soule a man may use it if hee will to the producing of the act of Faith If he doe use it then by that act he is converted if not yet that was sufficient to bring forth the Act if it had beene thereto applied As in a like Case when Christ said to the sicke man Arise take up thy bed and walke Hee gave him bodily strength sufficient to doe what he bad him but yet the man might have let his bed lie and stood still if hee list So when God commands us to beleeve he gives us strength sufficient so to doe it albeit we may if we will neglect to make use of it This foule error hath bred all that confusion and darknesse wherein this controversie is wrapped up and it containes two grosse absurdities in it 1. That they suppose a supernaturall abilitie of beleeving infused into the soule by the Holy Ghost which yet shall be no sanctifying grace of the Spirit an opinion altogether new and against reason For aske them is not the inward disability of our soules to beleeve and convert a part of our corruption It cannot bee denied Well is not then the infusion of an Ability to Beleeve and Convert the doing away of that corruption It is And then shall not that gift which abolishes our sinfull infirmities bee justly called a Sanctifying grace It is most evident and none but such as are possest with the Spirit of wilfull contradiction to all manifest truth will affirme That the Rectifying of our weake and corrupt faculties by a supernaturall ability put into them and disposing them to the most excellent worke of Faith can be any thing else than the grace of Regeneration An Act so Holy must come from an Habit as Holy 2. That they suppose the Act in Divine graces goes before the Habit an assertion in Divinitie not tolerable which tells us that the Tree must be good before the fruit can be good And that Question which Christ put to the Pharisees Mat. 12. 34. How can yee that are evill speake good things is more than any Arminian cau tell how to answer This pincheth them and puts them to this choyce either that an unregenerate man who certainely is utterly Evill may by the helpe of such a gift as hath not sanctified nor made him Good not only speake but doe that which is eminently Good namely Beleeve and Convert or that the Act of Faith performed by such a one is not good and sound and so no beginning of true Conversion or that they doe confesse the Habit of Faith as of other graces to be first implanted in our soules in the universall renovation of all the Faculties thereof whence the operation of faith doth afterwards issue And this is the truth which under those obscure and unexplicated termes of Supernaturall strength to Beleeve they grant in effect for the strength is either Nothing
at all or Nothing else but that Habituall Faith which wee maintaine to be given us as a principall part of our regeneration These mistakings of the Nature of our Conversion hath utterly confounded our Adversaries in their opinions and writings about this point They speake of Sufficiency of Grace to produce the acts and operations of Faith and other vertues when the Question is meant of the Sufficiencie of Grace in producing the Habit of all Inherent Holinesse Now as in the former example of the sicke man it is one thing to enquire whether the Health and strength Christ gave him was sufficient to cause him to walk another thing to demand what vertue of Christ was sufficient to give him that health and strength so in this case t is one thing to aske whether the grace of Spirituall health or Sanctification be sufficient for the producing of the actions of a Sanctified man another thing to aske what grace is sufficient to worke in the soule the grace of Sanctification it selfe Wherefore in this matter we affirme that as Health when it is in a man is sufficient to every Naturall action though alwaies it be not effectuall because wee make not use of our strength at all times but to worke Health in a sicke man no vertue is sufficient but that onely which being applied proves effectuall to restore it So where Sanctification is it is alwaies sufficient to every gracious action if it be duely exercised thereabouts but may sometime bee ineffectuall through our default in not applying it aright but now to worke Sanctification in the heart that hath it not there is no other gift whatsoever sufficient but the onely vertue and power of the Holy Ghost the immortall seede of our Regeneration and wheresoever this onely and all-sufficient vertue worketh in the heart of any man there it is alwayes infallibly effectuall To dreame of any other inherent quality in the soule given to man as sufficient to Sanctifie the soule and yet after t is given ineffectuall to performe it is a fancy never thought of till of late times wherein mens hearts are strangely embittered in fierce opposition against the glory of Gods free Grace This of the first Conclusion the second followeth and it is this That sufficient grace for Sanctification is not given unto all This is a necessary consectary of the former for seeing Sufficient and Effectuall are all one in this case seeing t is apparant that this grace is not Effectuall in some who are never Sanctified it follows necessarily that such Sufficient grace is not given unto all This were enough to have beene said against this opinion of Sufficiency of Grace given to all within the Church But yet ex abundanti for our better satisfaction I desire your patience and attention in the further examination of this second Conclusion The truth of it will be cleered by considering what the grace is which is given to those that are within the Church Now this grace is twofold 1. The Externall Declaration of Gods will made unto all men in common by the Preaching of the Word the ordinary consequent whereof is Knowledge or Illumination And this is termed our Externall Vocation by the Word 2. The Inward gracious worke and vertue of the Holy Ghost immediately exercised upon the Vnderstanding Will Affections and whole Man The constant effect whereof is Regeneration And this is called our Internall Vocation by the Spirit In the explication of the Nature Distinction and Sufficiency of these two unto the worke of Sanctification consists the further cleering of this troublesome controversie The Orthodoxe sentence which hath beene held touching this matter agreeably to the Scriptures is this There are two things which are ordinarily wrought in men living under the Ministery of the Word 1. Illumination of the Vnderstanding 2. A touch or motion of the Will and Affections These two because they are the fountaine of all Outward actions we onely consider in this businesse letting passe such effects as are visible in mens conversations Now both these are each of them of two different sorts Illumination is either 1. Common and Naturall when a man in hearing or reading conceives the litterall sense and meaning of the Scriptures in most points of Christian Religion so that he is able to discourse dispute and write of them I call this knowledge Common because t is bestowed on reprobates as well as others I call it also Naturall because although the object thereof bee Supernaturall and Divine nor could be knowne but by revelation yet being revealed the manner of apprehending it in such a one is meerely Naturall and Carnall and that light which the Spirit affords to such a one is but some more eminent degree of that common assistance which hee gives to all that seeke after knowledge in any learning for a publicke benefite For the case is plaine enough a learned Schollar unregenerate knowes and studies Divinity in the same manner as he doth any other Art and as in them so in this hee may attaine excellent knowledge by a speciall but no sanctifying gift of the Spirit perfecting his Naturall reason but not making it Spirituall 2. Proper and Spirituall when a man by a singular gift of the Spirit of grace is inabled to judge of Heavenly things in a Spirituall manner according to their truth and goodnesse represented to the understanding in their native beauty and excellency I call this Proper because it belongs onely to the Elect and Spirituall because the Sanctified understanding judgeth of them Spiritually Thus for knowledge next touching the Motions which are wrought in the Will they are likewise double 1. Naturall when upon the understanding of threatnings or promises the Will is touched with some kinde of affections towards those things as they which are naturally hurtfull or beneficiall to it as to love hope desire feare or hate such or such a good or evill thing spoken of in the Word I terme these affections Naturall being proportionable to that first sort of knowledge that bred them For when an unregenerate man shall heare it plainly and amply declared what happinesse belongs to the Saints what comfort is in Gods favour what glory in heaven what horrour in Hell and a bad conscience hee will be easily stirred up with many desires of enjoying the one and escaping the other But this he doth in no other manner than as every man by instinct of Nature will wish and seeke for that good which he knoweth to be proportionable to his nature and also shunne the Contrarie 2. Spirituall when upon the thorough apprehension of all Spirituall Good and Evill known beleeved by Faith the Will is strongly inclined with all Constant and Vehement affections of Love and Hatred earnestly to embrace the one and detest the other above all things else whatsoever How great difference there is betweene these Illuminations and Motions in the regenerate and unregenerate I shall by Gods grace shortly have
occasion to handle at large Having now thus distinguished them let us see how these effects are appliable to their Causes the Word and the Spirit the dependance is thus 1. Common illumination and the naturall movings of the Will that follow thereupon are the effects of the ordinary grace of the Spirit in the ministerie of the Word preached 2. Proper illumination with the Spirituall affections thence arising are the Effects of the Speciall Vertue of the Holy Ghost in the ministery of the Word regenerating the Soule But we must goe further yet and whereas the Word and Spirit are both joyned together in this worke of regeneration wee must carefully see what belongs to one what to the other Wherefore we are to distinguish betweene the 1. Instrument For whatsoever can be ascribed to the Word agrees to it but only as it is an instrument of the power of Gods Spirit Now instruments are either Cooperative or Passive and the word must be one of the two Cooperative it is not moving and working on the soule by any inward force of it selfe For it cannot bee declared what operative force there should be in the bare Declaration of Gods Will to produce the reall effect of Sanctification in the unregenerate heart It is therefore in it selfe a Passive instrument working only Per modum Objects as it containes a Declaration of the Divine will and as it proposeth to the understanding and will the things to be knowne beleeved and practised Now 't is well knowne that no Object whatsoever hath any Active power per se to worke any thing upon the Organ but is only an occasion of working which some Force in or about the Organ makes use of But whence then hath the word its effect from the 2. Principall Agent the Spirit of God who by his immediate and proper vertue workes upon the Vnderstanding and Will causing in that a thorough apprehension of the things proposed and in this a cheerefull obedience to the things so understood The Object of this worke of the Holy Ghost is not the Word as if the Holy Ghost did infuse into it any speciall Vertue wherby it should worke together with himselfe as a partiall Coordinate efficient cause in our Coaversion the Word working one part the Holy Ghost another as the Arminians vainely dispute Act. Synod Defens Act. 4. p. 136. But the object of this Worke is the Soule of man whereinto this vertue of the Spirit is Infusa or Affusa or rather whereabout this Vertue is imployed quickening changing renuing the Faculties of the Soule with such spirituall strength and holinesse that so it may performe what the Word declares is to be done Which effect of Regeneration though properly it commeth only from the Sanctifying power of the Holy Ghost yet by a cōmon Metonymie it is ascribed also to the Word and for that cause wee are said to be borne againe by the Word 1 Pet. 1. 23. to get Faith by Hearing Rom 8. to bee begotten by the Holy Ghost 1 Cor. 4. 15. to be sanctified by the truth id est the Word Ioh. 17. 17. and hence such proporties as these are ascribed to the Word that it is the Power of God to Salvation Rom. 1. that it is mightie in operation sharpe as a two edged Sword Heb. 4. 12. that it is a Sword Eph. 6. 17. Revel 19. 15. that it is Fire and a Hammer to breake the Rocke Ier. 23. 29. that it is Powerfull to cast downe all strong bolds of Mans proud imagination 2 Cor. 10. 4. with many the like which though they properly belong to the invisible power of the Holy Ghost giving effect unto his owne Word yet are figuratively attributed unto the Word it selfe which he useth as his visible Instrument I cannot better expresse the manner how the Holy Ghost useth the Word in the worke of Sanctification than by a Similitude or two Christ meeting a dead Coarse in the Citie of Nain touches the Beare and utters these words Yongue man I say unto thee arise Heare the Command and that given to a dead man But could these words doe any thing to raise him No t was Christs invisible power that quickened the dead not his words which only declared what hee meant to doe by his power Againe to the sicke of the Palsie Hee saith Arise take up thy bed and walke Here 's the Command given to a sicke man But was it the vertue of these words that heald him No 't was that secret vertue which went from Christs Deity which did the Cure His words declared what that should bring to passe So in this matter of our Conversion Christ bids us Awake wee that sleepe and stand up on our feet he bids us Beleeve repent obey turne unto him c. But all these commands worke nothing of themselves but take effect by the only Power of God working upon the Heart In which case the Word is truly the Voice of God not of man Now Gods Voice is not a bare sound or word carrying such or such a meaning with it and no more as mans doth but it is Verbum factivum as well as significativum it deeth and really brings to effect that which it commands to bee done it makes a world when it bids a world to be made it raises us when it bids us arise it awakens us when it bids us awake it workes faith in us when it commands us to beleeve it gives repentance when it bids us repent it makes us holy when it commands us to be so According to that of the Apostle 2 Cor. 10. The weapons of our warfare are mighty but it is through God and that in Esa. 59. 21. My word saith God shall abide in you but this cannot be till he have first put his Spirit within our hearts Wherefore where this vertue of the Spirit is wanting as it is in most there the Word hath no other vertue than to bee as a faire Mappe presented to the eye wherein are described many matters of excellent knowledge which the unregenerate may gaze upon in a kinde of shallow heartlesse speculation which will differ asmuch from good knowledge as the knowledge of a Countrie by the Mappe and by the eye in travelling it And this is the Sentence of the Orthodox Church touching the Nature and distinction of these two Callings Inward by the worke of the Spirit Outward by the voyce of the Word The Arminians are of another opinion whose judgement about this matter is thas The Word say they and the Spirit alwayes goe together and wheresoever either the Law or Gospell is preached there and then the Quickening power and effectuall vertue of the Holy Ghost is present in all even those that are unregenerate untill such time as by Contumacy and Rebellion against the Spirit they have made themselves unworthy of further helpe But now what is this effectuall power according to the Arminians and what doth it in all men It doth say
not 2. Deut. 29. 3. 4. The Israelites in the wildernesse had all instruction and perswasion that might be by the VVord and by Miracles from God and his servant Moses they had heard Moses and God speake and seene the great tentations miracles and wonders with their eies But was this sufficient to convert them No there wanted that within which God denied them for saith Moses Yet tho Lord hath not given you an heart to perceive and eyes to see and eares to heare unto this day vers 4. Parallell to which is that touching the Iewes among whom Christ had preached so much and so plainely done so many so singular miracles Yet they beleeved not in him Ioha 1â— 37. But what was the cause of that was not the meanes sufficient No God had denied to reveale unto them his arme or power in giving them the knowledge of the Gospell That he proves out of the Prophet Esay who of all the Prophets preacht the Gospell plainest and yet found small credit to his doctrine That the saying of Esaias the Prophet might be fulfilled that he saith Lord who hath beleeved our report and to whom is the arme of the Lord revealed vers 38. A very unreasonable complaint saith the Arminian if we construe it so for t is as if Esay had said Lord only the Elect to whom thine arme was revealed they have beleeved it but none of the Reprobates have beleeved it because thine arme was never revealed to them and so they could not beleeve And what reason had Esay then to complaine of them for not doing that which they could not doe I thinke the wisedome of God hath of purpose to checke these pestilent gainsaying Spirits added in the next words vers 39. Therefore they could not beleeve because thus Esaias saith againe He hath blinded their eyes and hardned their hearts that they should not see with their eies and understand with their hearts and should be Converted and I should heale them So Gods Spirit brings that for a good reason which these men count an absurdity They did not beleeve and the Prophet complaines of it yet it was because they could not beleeve And why could they not â—was the want of that Inward worke of grace wee stand for God had not inlightned their mindes nor softned and sanctisied their hearts and therefore they could not beleeve 3. 2. Tim. 2 24 25 26. And the servant of the Lord must not strive but bee gentle unto all men apt to teach patient In meekenesse instructing those that oppose themselves Here 's the Ministers dutie to preach uncessantly using all gentle and good meanes to bring men to repentance but will this diligence in perswasion and patient industry bee effectuall at last It may prove so but when it doth 't is not by it selfe but by Gods speciall grace If â—od peradventure will give them repentance to the acknowledging of the truth After all outward meanes used an inward gift is still to be expected Let vs in the next place come unto reason and experience where we have these perswasive arguments to confirme us in this truth 1. From the like experience in Christs calling of his Disciples to whom he useth no other words but Follow mee or Follow me I will make you fishers of men it is wonderfull that so shortan Invitation should worke so strange so speedy an alteration Sraightway they leave all and follow him what forsake all to follow after a stranger they never knew before with such constancy and yet through so much perill and disgrace and all for a word spoken Follow mee Nay in that word there was more then a word there went with it that Power which could have commanded the attendance of the Armies of Heauen and Earth And those few words accompanied with this secret vertue did more upon the hearts of the Disciples than many a long Sermon upon the Pharisees and obdurate Iewes where Christ was not pleased to shew the like effect of his power So Christ appearing to Saul accosts him with this expostulatorie salutation Saul Saul why persecutest thou mee hee saith no more but only tells him being asked That hee was Iesus of Nazareth whom hee persecuted and that it was hard for him to kicke against the prickes But see what a change these few words have made in a fierce raging persecutor hee is on the sudden as meeke as a Lambe and now all for obedience to that name which before hee furiously persecuted Lord what wilt thou have mee to doe command what thou wilt I am ready to obey Was it externall morall perswasion trow yee that hath made this wonderfull alteration Nor are these examples to bee accounted so extraordinary as if for the substance the same course were not ordinarily observed Were not men wilfully perverse they would confesse that when of many thousands that heare one and the same Sermon some one or two it may be the worst in the company are in a moment so changed that they are not the same men they were new hearts new desires new affections all new in them they would I say confesse that this is the very â—inger of God touching the Heart and not the force of any outward perswasion whatsoever 2. If only a bare proposing of Divine things to the understanding joyned with perswasions of command threatning and the like towards the Will bee all that is needfull to mans conversion it would bee knowne what difference wee shall make betweene the working of Gods word and of Mans of a Divinitie Sermon and a good morall speech Nay more what difference can be made betweene Sathans temptations and all the sacred suggestions of Gods word yea whether Sathans seducements to evill are not likely to prove alwayes more powerfull than Gods perswasions to goodnesse because in both cases the worke it selfe is left wholly to our arbitrement and then Sathan hath the advantage of our naturall Corruption cleerely on his side So that by this Arminian doctrine mans conversion is even desperate seeing Sathan is as powerfull and certainely he is as willing to Pervert as God is to Convert This blasphemous absurditie the Arminians cannot shift their hands of though they strive in vaine about it 3. The old rule must here be remembred Passio râ—cipitur non tam per conditionem agent is quà m dispositionem patient is all exhortations promises commands take effect not according to their owne but according to the quality of him towards whom they are used And so wee see a word doth more with some than a frowne or sharp menace towards another All Speech workes as the Heart of the Hearer is affected not as he intends that utters it Wherefore if there be nothing more to be done on Gods part towards our Conversion but the only proposall and perswasion of the acceptance of Grace it is manifest to all that can judge of the state of Corrupted nature that wee shall never accept of Gods offer but out
of that Enmity and Hatred of all goodnesse which is deepely rooted in our nature we should all universally and finally reject it if it be left to our discretion whether or no wee will receive it Except our tongues be first brought unto a right temper purged from the bitternesse of our corrupt humours that have overflowed and infected them wee shall distaste the sweetnesse of all heavenly doctrine and nothing will seeme so unsavoury to our relish as the things of the Spirit And therefore of necessitie our distempered disordered and crooked dispositions must be first Rectified by an inward worke of Gods Spirit before we can possibly take any true benefit by the Word preached Thus then the truth of our second maine conclusion stands good That sufficient grace to Sanctification is not given to all that Heare the Word preached because none of those other gifts that are given them are sufficient but only the inward Vertue of the Holy Ghost and this is not bestowed on all because wheresoever it worketh it is alwayes infallibly effectuall by no meanes possibly to be hindred Which shall be further shewed in our third Question touching the Controversie But before we leave this a scruple or two cast into our way by the Adversary would bee removed They prove that the Word and Spirit are never seperated and for it they bring Scriptures and reason Scriptures 1. Esa. 55. 11. The word that goeth out of my mouth shall not returne unto mee voide but it shall accomplish that which I will and it shall prosper in the thing whereto I sent it To which I answer that this place intendeth no more but that God will certainely performe all his promises that he maketh unto the Church If it be extended to a larger sense wee grant that at every Sermon the Prophet or Preacher makes the power of Gods Spirit is alwayes present with his Word but how to make it powerfull unto conversion in all to whom it is proposed Nothing lesse It sufficeth that that be done in some only for whose sakes God chiefly sent it For others that are disobedient God hath his worke in them too namely the accomplishment of his workes of judgement though not of Grace 2. Act. 7. 51. Yee have alwayes resisted the Holy Ghost viz. whose vertue was showne upon their hearts in and together with the preaching of the Prophet To this I answer That they that either neglect the Hearing of the Word or when they heare and understand it and are convinced of the truth of it doe wilfully refuse to yeeld obedience to what they know these are justly said to resist the Holy Ghost because they resist His Ordinance and His worke enlightening their understanding with the knowledge of Gods will The Iewes had both and resisted both but it cannot appeare by this place that there was any other Quickening vertue of Gods Spirit working effectually upon the Hearts of the Iewes only they had the Externall declaration of Gods will and also Illumination and Conviction of their Consciences which effect the Spirit workes ordinarily in most but not universally in all that heare the Word 3. Heb. 6. 4. 5. and 10. 26. 29. But these places as they touch only some of the Vnregenerate which are in that manner wrought upon not all who heare the Word preached so that worke of the Holy Ghost which appeares upon their hearts is not by that Saving and Quickening power which is the immediate and infallible cause of true Sanctification but only a more speciall degree of an inferiour grace as shall bee shewen hereafter Reasons which they alledge are thâ—se 1. If the inward worke of the Spirit doe not alwayes goe with the Word preached it will follow that God doth not sincerely meane that which hee makes profession of For outwardly by his VVord hee calls them unto him whom yet secretly he would not have come unto him For if he would have them come why doth he not give them that inward worke of the Spirit without which hee knowes they cannot come As for example when by the VVord he calls upon men and bids them repent and convert if hee will this seriously why doth not God bestowe on men all such helpes and meanes as are required on his part inward as well as outward without which they cannot convert If hee will it not seriously why doth hee command them to doe that which hee knowes they cannot nay we know he would not have them doe Is not this dissembling to say one thing and meane another to will one thing in word another in secret intent Answ. None more damnable hypocrites than they that will accuse God of counterfeiting Hee deales plainely fairely openly speakes as hee meanes and as it pleaseth him it should be If hee bid a wicked man doe well hee would truly have him doe so nor is it his secret desire hee should continue in his wickednesse when hee openly exhorts him to come unto repentance and amendment But here wee must distinguish betweene a double VVill in God 1. Voluntas approbationis of Allowance God as hee knowes so he likes of and approves of many good things which he intends never to bring to passe 2 Voluntas Effectionâ—s â—â—tentionis of Performance when God intends that shall actually come to passe which he approves as good in it selfe Now for the Conversion of all men by the Preaching of the VVord God wills it seriously by way of Approbation and allowance That the creature should convert to God and obey his Creator in all things is a thing truly good and God justly commands it and if the creature can by its owne strength performe it God doth truly approve and like well of it But God doth not will the conversion of all men Effectually by way of full intention to worke it in them If man can doe it as t is his bounden dutie hee should well and good God wills it as a thing in it selfe pleasing and acceptable to him But God wills not to bestow upon a man strength to doe it nor is he bound so to doe So that here is no fraud nor Sancta Simulatio or duplex persona in God as some impiously at least imagine as if his VVord had a meaning contrary to his secret intent No the meaning of his VVord is sincere what he commands he wills to be done as a thing in it selfe very good and on our parts our pure due obedience to doe it and his secret inient of not giving a man sufficient abilities to doe his dutie crosseth not his Approbation of the goodnesse and necessitie of our dutie to bee performed by us They are blinde that will not understand this that t is one thing to approve of an end as good another thing to will it with a purpose of using all meanes to effect it Gods Commandements or exhortations shew what hee approves and wills to be done as good but his Promises or Threatnings
it is through want of something in themselves namely sanctified abilities in the heart which as they come not from the VVord so God is not bound to give them by his Spirit It sufficeth that God onely command them if they cannot obey whose fault is that but their owne Gods commands presuppose that strength to obey is or should bee in the creature if that through sinne be made weake God is yet just in commanding and punishing And thus much of this second question by way of knowledge let us briefly see what use we may make thereof to our practice it learnes us a threefold lesson 1. What our affections are to bee in hearing of the Word namely the same that in teachable Schollars towards a most wise Master or in sicke Patients towards the skilfullest Physitian We must be content to be â—â—ld and every way submit our selves to the discretion of that our Heavenly Doctor Wee must remember we have to doe with more than man in this businesse t is the Holy Ghost that does all in all in this sacred ordinance When therefore we goe to heare let us put on all holy humble obedient and tractable affections A proud disdainfull selfe-conceited contentious minde is unâ—it for mans instruction most opposite to the wisedome of Gods teaching who must needs scorne to be their Master that thinke themselves to be too good to bee his Schollars Againe a malicious uncleane worldly voluptuous heart stands contradictory to the holinesse of this blessed Spirit Those proud affections hinder us in knowing these impure lusts in doing our Masters will both together or each alone make the Word utterly unprofitable unto us 2. What the duety of Ministers is in preaching the Word This is threefold one respecting the worke two the issue of it For the worke it selfe the nature and Spirituall quality thereof should teach them faithfulnesse to speake Gods Word as it ought to be spoke which is opposed as to negligence and accaused carelessenesse in the handling thereof contrary to the dignity and majesty of it so on the other side too overmuch diligence humane curiosity contrary to the simplicity and saving vertue thereof Not that a man can be too diligent in doing Gods worke or that it is easie to define precisely what and how farre humane helpes are to bee used in Divinity but yet this is apparant a singular fault there is in mens preparations to this worke who either intend not at all the saving of mens soules or if they doe they thinke themselves must doe as much in it as Gods Spirit Whence else or to what end should so much of man be mingled with that of God why so much study to please mens â—ares why so much care to winne credite to their owne persons c. Sure it cannot but be a thing very admirable to any that will observe it to heare a man standing as Gods Embassadour speaking as from his mouth in his Name to make a solemne praier for assistance of Gods Spirit in his preaching to blesse his Meditations that he hath put into his heart to make them effectuall in the hearers c. when in the meane time his conscience tells him that in his studied preparations hee sought for nothing lesse than the aide of the Spirit and his preaching tells us that he publisheth the words not of Gods but of mans wisedome In the Issue of this worke there is a double dutie 1. If it succeed well Thankefull Humility opposed to Pride that when men are converted by his Ministery hee ascribe all to God nothing to himselfe who was but the Saw in the workemans hand c. 2. If it succeed ill Contented Patience opposed to repining Thought as Why should not my Ministery be as effectuall as anothers is Let a Minister remember he onely sowes the seede God must give it a body of his good pleasure nor is it himselfe but God whom the people here cast off He may take comfort and shall have reward for his godly painâ—… in the conscionable discharge of his duety albeit God saw it not good that it should bee so blessed in the effect as 〈◊〉 could desire 3. This teacheth us how to judge of our â—onversion by the Word preached namely by the inward Sanctification of the heart not by having and frequenting the publicke ordinance Silly wretches they are that so farre misâ—ake themselves and the nature of these things as to thinkâ— the going to Church the hearing of the Sermon the remembring and discoursing â—f it the commending of the Preacher outward reverence to his Person and Ministery some kinde of Reformation of maners wrought out of very shame not to follow such plaine directions as they must needes confesse to be good and others allow of in opinion and practice that thinke I say these things sufficient arguments of a sound Conversion by the Word Let us not beguile our selves in a matter of this high consequence these things are outward but the effect of the Word is inward also upon the conscience in the change of the heart and sanctification thereof with all sacred affections to holinesses Looke then inwards and trie how wee are affected in and after the hearing of the Word Doe we finde an Holy feare to fall upon us when our sinnes are threatned are we willing to abide the Surgeons hand upon our tenderest sores and though it be painfull yet doe heartily rejoyce in the sharpest strokes and deepest cuts of the sword of the Spirit when it pierceth in to the dividing asunder of the Soule and Spirit marrow and joints parting us and our best beloved sinne Doe our hearts secretly rejoyce with joy unspeakeable and glorious in hearing those sure and stedfast promises of Mercy and Grace published in the Gospell Are our soules brought under the powerfull command of the majesty and authority of the Word captivating all our thoughts to the obedience of Christ so that no command of a King armed with greatest terrour can lay the like necessity of obedience upon our outward man as Gods injunctions do upon our consciences Hath the Word wrought in us an unfained hatred of that evill which we outwardly forsake a sincere love of that good which outwardly wee practise Can we truely mourne with much bitternesse and anguish when the Word discovers unto us the infinite corruptions and loathsome uncleannesse of our hearts so that we wish for nothing more in the world than to bee freed from the sinne that hangs so fast on us and to be cloathed with perfect holinesse Finally doe wee love the Word that hath begotten us preferring that food of our soules before our appointed bodily food If these things be in us we have a witnesse to our soules that the Word preached hath been unto us not onely in word but also in power and that the same Spirit which gave it unto the Church hath made it his most blessed instrument of our effectuall Conversion to God But if the case stand
them Yes there was and is still great need we should make this Prayer now the Gospell is revealed to the Church yet to pray for the Spirit of Revelation to reveale it to our hearts and to inlighten the eyes of our minde not only to understand the literall sense of the Word by the helpe of that Common light of the Spirit which shineth ordinarily in the Church but to comprehend with all Saints the height depth and largenesse of Gods love the riches of his glorious inheritance the pretiousnesse of the promises of Grace the power and saving vertue of the Gospell the rare excellencie and amiablenesse of all divine truth Which none can doe without the speciall worke of the Holy Ghost changing the Vnderstanding from Naturall to Spirituall by an immediat infusion of such a qualitie as inables it to discerne aright of Spirituall things I conclude this point with one reason more If to the understanding of spirituall things there bee no other illumination required but only the cleere evidence of the object plainely represented to the understanding without any further worke of the Spirit upon the Vnderstanding it selfe infusing into it a speciall strength to apprehend the things that are proposed to it then it would be knowne whether these men thinke that our intellective Facultie hath got any hurt and defect by Adams fall yea or no. It is manifest that they thinke that mans fall hath not brought any defect and weaknesse upon the power of mans understanding no not in Spiritualibâ—…s For marke it when Divine things are in a plaine and lively manner declared to the understanding is there any defect in the facultie that must be first amended by the Spirit before it can have the perfect knowledge of those things No say they so therebe the common assistance of the Spirit preserving unto us the right use of reason and judgement we may without any supernaturall worke of the Spirit understand spirituall things when they are plainly expounded unto us Why then here 's all the difference betweene Adam and Vs His Vnderstanding was perfect and happy because he had both the Power to conceive of things hee was yet ignorant of when they should be cleerely revealed to him and also the Actuall knowledge of wonderfull varietie in all things Our understanding is imperfect and unhappy because by our fall wee want the Actuall knowledge of almost all things especially Spirituall but yet we still retaine the same power that we had in Adam to understand any spirituall thing when it is once cleerely discovered unto us So that according to Arminius schoole the understanding of man since the Fall is like unto our Eyes in the darke the eye is well and without blemish needing no cure of any defect in it selfe yet it sees nought because the Object is not inlightened so soone as light shines on that causing a cleere discovery of it the eye without further adoe can easily perceive it But this is yet the very pride and gall of an Hereticall spirit secretly accusing the whole mystery of Gods revealed wisdome whether in the booke of nature or of Scripture as if it were wrapped up in Obscurity and Darknesse Wee forsooth have eyes and we need not that God should restore unto us the Faculty of Seeing only wee are in darknesse because things that are to be knowne are in darkenesse if God will take away obscuritie from them and make them evident to be knowne there 's no such infirmity in us but wee may know them if wee be attentive Let us from our hearts detest this odious popish imputation of obscurity laid upon Nature and Scripture as if the cause of all our ignorance were not now in the weaknesse of our Vnderstanding but in the darknesse of Gods revealing himselfe to us And let us detest that opinion which leads us upon this absurdity and learne we to confesse our blindenesse to pray that God will give us eyes and restore our understanding to its first perfection else though the light shine round about us making all things wherein God is to be knowne most appparant and visible yet wee may still lie in darkenesse and perish in our ignorance This is their first error touching the Vnderstanding of which I shall have occasion to speake more in handling the parts of Faith I now proceed to the second touching the affections which is this 2. That even in Divine things the motions of the Affections necessarily follow upon the illumination of the Vnderstanding So that when the understanding is rightly informed and thoroughly convinced the affections are presently excited in all motions conformable to the things knowne It is very strange that men of so deepe learning should yet professe so much ignorance in the estate of Mans corrupt nature as to dreame of a Correspondency and dutifull subjection of our Passions unto our Reason so that when this is rightly taught they will be truly affected even in Spirituall things Nothing more could be said of Adam in his innocency and to affirme this touching Man corrupted is to give the lie to Reason Authority and all Experience which speake the contrary The truth is this as wee are falne out with God so are we at oddes with our selves and our affections are not more often mis-led by our erroneous understanding than our understanding and right judgement is haled aside by our vitious affections What man in the world that knowes himselfe but will confesse that even in naturalibus and moralibus much more in spiritualibus he may often say with Medea Video meliora proboque Deteriora sequor Wherefore we reject this Opinion that there is no vitious inclination properly inherent in the affections besides that which is brought upon them per tâ—nâ—bras mentis through the error of the understanding wee detest this assertion as a fond and false imagination and we confesse with the Apostle that even when we know allow of consent unto the goodnesse of the Law and delight in it in part yet then wee cannot alwayes doe what we would but through the Law of Sinne in our corrupt wills and affections are led captive to disobedience Their third error is this 3. That the affections may be excitati stirred up and quickened with true love of goodnesse and hatred of evill before such time as a man be converted The Arminians are wonderfull obscure in explicating unto us their new invented opinion concerning the Excitation of the Affections which they make the second worke of Grace preceding mans true Conversion They tell us not in plaine termes what affections they meane nor yet what kinde of Excitation and Vivification it is they would have Wherefore we are more particularly to enquire of both For Affections or Passions in man they are of two sorts 1. Sensuall belonging to the Sensitive Appetite and directed by the phantasie these are common to brute beasts with us and arise from one like temper and constitution in both The object of these
men unto God Repent and beleeve thâ— Gospell so often used in the New Testament Let us now for conclusion at this time lay all these errors together and see what is the finall upshot of this Opinion all things being reckoned t is this That in a man unregenerate there is naturally very little or no Corruption and unto his Regeneration there is required little or no Grace That I be not thought to slander them both will appeare unto you to be true thus First that they annihilate and overthrow the Grace of God for whereas the Vnderstanding Will and Affections are in our Conversion chiefly to bee respected it is manifest that by their doctrine Grace hath no worke upon any of these Not upon the Vnderstanding to inlighten it for say they that 's done by the cleere Evidence of the things that are to be understood Not upon the Affections to rectifie their motions for say they the affections follow the understanding and are presently in order as soone as that is informed Lastly not upon the Will to incline that to embrace the Promise for that say they is left absolutely to its owne Liberty and of it selfe it may consent or dissent Where then is any worke left for Grace unlesse that glorious Grace of God in bringing a Sinner unto himselfe so much magnified in Scripture and by all men be now at last nothing but only the Revelation of the Gospell unto mankinde Which we confesse is a great grace but yet without another that 's greater is not sufficient to Conuert a sinner Thus Grace is excluded Let 's see what they thinke of mans inherent Corruption This they also extenuate and tell us that we are not so weake nor wicked as wee have beene alwayes thought to be For why our understanding needs not any supernaturall restoring of decayed sight if divine things be plainely set forth to view we can see well enough Our affections are not of themselves vitiously disposed but only through the error of the minde correct that and all is amended Finally our Wills have not rebellious inclination in them but they can of themselves without further helpe choose that which is good So that if Arminius bee not deceived in his wee may now change our opinion of ourselves and thinke that we are at least something But what then is become of that Sinne that dwelleth in us of that Vniversall Corruption and Disorder of our whole nature so much spoken of so much complained of Is it vanished T is not so well but these men have vanished away in their imaginations and have disputed so long of Gods Grace and mans Corruption till in conclusion they have lost both and are become wilfully ignorant of the one and malitious enemies to the other Hitherto the Explication of their Opinion their Errors and the generall issue of them Wee are now in the next place to unfold and confirme that truth which is to bee maintained touching this question viz. Whether it be in Mans power so to resist the grace of God as finally to hinder his owne Conversion Wee maintaine the Negative that where God purposes to save no power of man can destroy The truth hereof will plainely appeare unto us if wee shall consider distinctly how a man may hinder the Worke of Grace 1. In the Antecedents and Preparatory meanes to his Conversion 2. In his Conversion it selfe For the Antecedent preparations to bring men unto Conversion they are either Outward namely The Observation of the externall parts of Gods worship as frequenting the Word preached Prayers Sacraments keeping of the Sabbaoth attention and industry in the hearing reading and meditation of the Word or Inward the effects of the ordinary grace of God in the use of those meanes as 1. Knowledge of the will of God in the main matters of Religion concerning Faith and Practice 2. Touch of Conscience in the sense of sinne arising from a cleere discovery and conviction of a mans forlorne estate 3. A Feare and horror of Gods punishing vengeance joyned with a naturall griefe of heart that hee is brought into so much unavoydable misery 4. A thought and wish for freedome by some meanes or other 5. Some slight hope of helpe from the promise of grace so generally made as none seeme to bee excluded upon the apprehension whereof some kinde of joy will also arise in the heart All which together may cause some kinde of reformation of life in doing of many things gladly and a not unwilling abstinence from others Touching these preparations unto Conversion you are to note these three positions 1. That they are in themselves good and necessary This is to bee observed against those overbroad and unadvised speeches of some which have given occasion unto our adversaries to fasten upon us this imputation that according to our Doctrine Zelus omnis cura sludium ad obtinendam salutem adhibitum ante ipsam Fidem Spiritum renovationis vanum est atque irritum quinimo noxium magis homini quam utile fructuosum Which assertion were most dangerous because it opens a wide gappe to let in all profane contempt of the exercises of Religion man having hereby a good excuse for the neglect of all dueties of Piety because all their care and diligence in the use of them were not onely to no purpose but to an ill purpose untill such time as they were truely converted But this is a slander our Divines teach no discouraging Doctrine to blunt the edge of mens good desires and to beat them off from all religious endeavours No they presse upon men ever whilst they are unconverted the necessity and profitablenesse of all those forementioned preparations in regard 1. Of the nature of the things themselves which are good and our very necessary obedience to doe them being strictly injoyned by the commandement of God 2. Of the event that followes upon them according to Gods promise and his ordinary proceeding in the worke of grace which is such that he bestowes not his grace ordinarily but upon those that conforme themselves to the doing of those things Neverthelesse our Divines teach this also which is true and warrantable 1. That all these preparations are no Efficient causes to produce grace of Conversion in the heart however they prepare a man to bee the fitter to receive it And therefore where God is not pleased to afford his Sanctifying Spirit they prove vaine and fruitlesse 2. That how good and necessary soever these preparatory works are yet the doing of them is unto a man unregenerate an occasion of sinning And so in the consequent to him they may prove harmfull As for example When an unsanctified man heares the Word Praies performes any duety in Gods worship or in a Christian life in the doing of these things hee alwaies commits some sin or other because he wants a pure Heart a good Conscience and Faith unfained without which hee cannot but errâ— in fulfilling Gods commandements But
way they say They will not walke therein when hee bids them harken to the sound of the Trumpet they say We will not barken that they say unto God Depart from 〈◊〉 wee desire not the knowledge of thy wayes that God stretcheth forth his hands all the day long to a rebellioâ—s and gainesaying people that hee calleth and they refuse that they have eyes to see and will not see eares to heare and heare not that they resist the Holy Ghost that they Rebell and vexe his Holy Spirit that Christ would have gathered Ierusalem but shee woulld not that hee preached unto the Iewes to the end they might bee saved but they would not come unto him that they might have life with a thousand the like testimonies setting forth the stubbornnesse and hardnesse of mens hearts in rejecting this grace of God offered to them and despising the riches of his goodnesse that should lead them unto repentance All which places noting out unto us a sâ—all resistency are to be understood not of that Speciall grace whereby God intends to worke mans Conversion as our Adversaries pervert them but of that common grace in the ordinary Antecedents of mans Conversion whereby God calleth all unto himselfe Of which grace wee confesse that it may bee received in vaine that this talent may be hidden in the ground and become unprofitable as Scriptures together with lamentable experience testifie in three parts of â—oure that heare the Word unprofitably in those temporary outside seeming Christians who after illumination in the truth and much affection to goodnesse quite fallaway and after they have knowne the way of righteousnesse turne away from the holy Commandement given unto them So that by this fault all comes utterly to naught and they perish â—…ally in their naturall corruption But now the Elect albeit they are also disobedient and froward at the first yet God forsakes them not but in mercie goes on to perfect the worke that hee hath begun till Grace gâ—ts the victory over their Corruption Till that their outward fashionable sâ—vice of God bee turned into true spirituall worship their knowledge made effectuall to all holy practice their consciences sprinkled with the blood of Christ and freed from legall terrours their worldly sorrow turnd into godly griefe their slight wishes and hope of mercy changed into zealous prayers for and firme beliefe of Pardon their partiall and halting reformation of life turned into perfect and sincere obedience And thus farre of the ordinary preparations to Grace and how farre they are resisted I come in the next place to our Conversion it selfe Which is to bee considered two wayes 1. In actu primo as it is the worke of Gods Spirit on us renuing our corrupt nature healing all vitions infusing all vertuous inclinations into each faculty by which Habituall infused qualities they are disposed to all Spirituall and Holy actions This is the worke of God by his preventing grace 2. In actu sicundo as it is our worke converting our selves to God in all holy operations of Faith Love and godly Obedience which Acts we doe by the help of Gods subsequent and assisting Grace Of Conversion in both senses we are to enquire how farre it may bee resisted and hindered touching the first namely our Habituall Conversion in the infusion of all gracious habits this conclusion is to be defended That in our first Conversion or Sanctification wee are meerely Passive and cannot by any Act of ours eyther worke it our selves or binder Gods working of it This is apparant by the Scriptures which testifie unto us what our state is before Conversion what the worke of God is in our Conversion namely That wee are dead in sins Ephes. 2. 1. Col. 2. 13. Matth. 8. 22. Ephes. 5. 14. That we are blinde and very darkenesse in regard of Spirituall knowledge Rev. 3. 18. Ephes. 4. 17. 5. 8. Matth. 6. 23. Luc. 4. 18. Iohn 1. 5. Act. 26. 18. 1. Cor. 2 14. That our hearts are stony destitute of all sense and motions of goodnesse Ezek. 36. 26. 11. 19. Againe that Gods worke in our Conversion is a raising from the dead Ephes. 2. 5. Col. 2. 12. Rev. 20. 6. Iohn 5. 21. 25. A restoring of sight to the blinde Luc. 4. 18. A new generation and birth of a man Ioh. 1. 13. Ioh. 3. 3. Another creation of him Ephes. 2 10. Psal. 51. 12. 2. Cor. 5. 17. Gal. 6. 15. The giving of a new heart of flesh and taking away of the old stony heart Ezek. 11. 19. Out of which and many the like places wee conclude that a man can doe no more in the effecting or hindering of his first Conversion than the Matter can do in regard of the Forme to receive or reject it no more than Adams body could resist the entrance of the soule into it or Lazarus carkasse and the dead bones in Ezekiel could refuse the spirit of life's comming into them no more than an infant can hinder its owne conception and birth or the world the creation of it selfe no more than the bodies of those sick persons whom Christ cured by his word could hinder the restitution of health when Christ commanded them to be whole or the eyes of the blinde could nill the restoring of their sight or the aire that is darke can refuse to bee illightned in briefe a mans heart can no more hinder the worke of Gods grace in changing it out of stone into flesh than the body of Lots wife could resist the force of his power in turning it out of flesh into a pillar of salt Against this Doctrine of mans Passivenesse in his first Conversion our adversaries object many things qualifying the rigour of those censures the Scriptures give touching our utter disability eluding their force by many subtile shifts all devised onely to this purpose that our Conversion may not be thought to be altogether of grace but shared betweene the grace of God and some power of our owne To alledge and answer every cavill were a businesse of more length than difficulty unto them all in generall I answer That hee that takes a mans judgement touching mans abilities he followes the sentence of a blinde corrupt Iudge and that in his owne cause It is the Lord that judgeth us and it becommeth us to submit to his censure not to extoll our selves when hee abaseth us lest wee bee found lyers like those hypocriticall Laodiceans boasting that we are rich and increased with goods and have need of nothing when in the meane God knowes though wee know not how that we are wretched and miserable and poore and blinde and naked standing in neede of all things Wherefore let this truth alwaies stand firme that as no man can prepare himselfe by any strength of his owne effectually to worke his Sanctification either alone by himselfe or as a coworker with the Spirit of grace so no man can hinder
the worke of Gods Spirit when hee intends to bestow this first grace of Sanctification upon a sinner This of Habituall Conversion in the internall renovation of all the faculties which cannot be resisted or hindered in the next place we are to consider of Conversion as it is our act consisting in the operations and exercises of all gracious habites infused as when we actually beleeue repent and doe other good workes This Active Conversion is nothing but the practice of Sanctification when being made holy and good wee doe good and holy workes as a man after he is raised from death or restored to health performes the actions of a living of a healthy man For that similitude of S. Austins is certaine Non ideo currit rota ut sit rotunda c. as a wheele runs not that it may be round but because it is round so the will beleeves not that it may be regenerate but because it is regenerate And therefore that is an errour of the coursest bran when our adversaries make the act of Beleeving to go before our Sanctification whereas nothing is more certain than this that all holy actions whether of Faith or any other grace come from that common root of holinesse infused into our soules Now then touching these actions proceeding from grace inherent the question is how farre they are in mans power to refuse the doing of them and the question may bee laid generally touching all good workes inward or outward thus Whether or no that man who is truely sanctified may refuse to doe any good and holy worke at all for if any one be in his power to refuse it all may be in his power by the same reason But yet because Faith is a principall grace and all the dispute is touching the act thereof we may restraine the question unto it though whatever can bee spoken of mans power about the action of Faith is appliable to all other gracious actions whatsoever The question therefore is thus Whether after that a man is once sanctified and regenerate it be in the freedom of his will to choose whether he will actually beleeve and assent to the Promise or not For the explication of this point How farre every good action is in a godly mans power to doe or leave it undone you are to note that there is a double beginning or Cause of every gracious action in a man regenerate 1. The spirit of God by his exciting and Cooperating grace 2. Man himselfe renued and sanctified in all his faculties The former is termed Principium à quo the latter Principium quod man worketh but hee must be moved thereto and assisted by the Spirit of grace both together concurre to the producing of every holy action I say both together for although man in his first conversion was meerely passive Gods spirit working all without mans helpe yet Man in performance of any holy act is not meerely Active able to doe all of himselfe without Gods helpe No he is partly Passive partly Active Passive as hee stands in need of Gods grace to stirre up guide and strengthen the endevour of each faculty in the doing of good Active in as much as being thus helped by Grace himselfe willingly moves himselfe to every godly worke Now by reason of this concurrence of man with God these operations of grace are properly called Mans worke not Gods worke in man So that when a regenerate man beleeves this act though it be caused by Gods Spirit yet it is done and exercised by Man voluntarily moving himselfe in that action and therefore wee say it is Man that beleveth not Gods spirit that beleeveth as if the act of beleeving were wrought in mans Will by the Spirit of God in the same sort as Iugglers worke strange motions in their Puppets which seeme to doe wondrous feats but t is an unseene hand that 's the cause of all Such grosse conceits should not have beene devised by ingenuous mindes and put upon so plaine and cleere doctrine as that is touching the concurrence of Gods grace with our strength in all Holy actions whatsoever The point is easie to him that will understand Every good desire and good worke is partly from man because he wills it hee workes it but principally from Gods Spirit because hee makes Man to will and to worke it Without which cooperating grace man by Habituall inherent grace could doe no good worke at all according to that of Christ Ioh. 15. 5. Without mee yee can doe nothing and of the Apostle Phil. 1. 6. He that hath begun the good worke will also performe it and againe Phil. 2. 13. It is God that worketh in you both the will and the deed even of his good pleasure and againe 1 Cor. 15. 10. I have laboured more abundantly than they all yet not I but the grace of God which is in me These things thus explaned we are yet further to note that in a man Regenerate there are two contrary qualities inherent in every Faculty 1. Grace in a rectified holy inclination to goodnesse infused into it 2. Corruption in a vitious Quality disposing it to evill These two Qualities abide in the regenerate and oppose one another till sinne be finally overcome abolished by death Vpon these undeniable grounds let us proceed to declare what is a regenerate mans resistance that hee makes against the working of Grace in hindering the performance of any good worke which you shall perceive by these two conclusions 1. A man regenerate so farre forth as hee is Spirituall never resists the worke of Grace but is constantly most willing and forward to the performance of all holy actions None can be so ignorant in the mystery of Sanctification as to deny this therfore they tell â—…ge wonders in Divinity who teach that mans 〈…〉 put in aequilibrio hanging like a beame upon 〈…〉 to bow either way and indifferently disposed to 〈◊〉 good or evill A very dreame it is contrary to all Sâ—…â—â—d â—â—perience whereby we are taught that 〈◊〉 〈◊〉 â—â—ing regenerate and made spirituall as it is so 〈◊〉 so farre from standing upon termes of indifferencie deliberating whether it shall yeeld or whether it shall denie obedience whether it shall beleeve or not beleeve c. as on the contrary it doth most constantly and eatnestly desire in all things to obey alwayes A man whose eye God hath truly inlightened and touched his heart by the finger of his sanctifying Spirit doth not stand in a mammering shall I shall I shall I beleeve shall I obey were I best doe this good worke or shall I let it alone No all his desire is now for godlinesse the weight and strength of his resolutions and affections leane wholy to obedience his will chooseth the good with full purpose to cleave to that only turning it selfe from evill with much hatred and detestation This constant determination of the spirituall will unto obedience and that only is a thing most manifest in
is manifest that when a regenerate man failes in his obedience it comes not to passe because his will is free and so willing to doe that which is evill but because his will is not so free from the power of his corruption as it desires to bee but is partly in bondage under the command thereof To conclude this point There is in every regenerate man a possibility or power of Resistencie alwaies remaining so long as any corruption abides in him which will perpetually make some opposition more or lesse in the performance of every good worke But for the prevailing act of Resistency whereby such good workes might bee quite hindered we affirme that by the power of assisting grace effectually ayding the regenerate Faculties that act is taken away The flesh may strive but the spirit doth overcome Infidelity may cast many doubts but Faith at last prevailes Sinne and the World may pleade much worth and lovelinesse but yet in fine the love of God overtops all earthly base delights and fills the soule with the only desire of enjoying that alone most blessed and infinite goodnesse Thus Amaleck may fight but Israell will get the victory a victory indeed certaine in regard of the event but with some uncertainty in the Combat wherein Israell is sometime put unto the worst For you are to note that albeit in the generall as touching those maine and principall Acts of beleeving repenting persevering in obedience c. grace doth work so effectually with mans regenerate will that corruption cannot hinder it in the exercise of those Acts neverthelesse in many particular actions after his first conversion in the continued practice of Sanctification hee may obey the enticings of his corrupt concupiscence against the motions of the Spirit of grace For many times in sundry particulars of Christian practice God is pleased to denie that effectuall assistance which at other times he affords and then he leaves us unto our owne strength for experiment to trie what is in us for humiliation in discovery of our weaknesse unto us for exercise of Christian watchfulnesse in making diligent use of all gracious helpes and the like good purposes In which case a man that is thus left unto himselfe presently lends an eare to the deceivable suggestions of Sinne and Sathan whereby wanting a rescue to bring him off cleere in this assault hee is vanquished and though with much unwillingnesse led away a prisoner unto those his spirituall Adversaries During the time of which bondage though grace shew it selfe so farre as to cause many an heavie sigh an hearty prayer and longing wish after its former freedome yet can he not make a faire escape from his corruption till Gods spirit returne and bring liâ—… with 〈◊〉 breaking the gates of Brasse and cutting in sunder the barres of Iron that is enlarging the heart that it may againe freely runne the way of Gods Commandements And thus we confesse that a regenerate man may resist the grace of God hee may Quench the Spirit hee may Grieve the the Spirit hee may Depart away from God through an evill and deceitfull heart he may Rebell against the words of God and contemne the counsell of the most high opposing all motions of grace in these raging fits of his corruption which still furiously struggles for life after it is mortally wounded in our regeneration But these desertions are not perpetuall corruption may for a time let the exercise of some particular graces but in all and alwayes it shall never hinder God who hath given unto a regenerate man a power to beleeve by the changing of his will through the infusion of a constant inclination to all spirituall good will also cause the Act of beleeving infallibly to ensue by the assistance of Cooperating grace so powerfully strengthening the regenerate will and so effectually restraining the rebellious motions of corruption that the will shall not choose but doe that which above all things in the world it most desires to doe namely beleeve and obey the Gospell Now to shut up all touching this point of Mans liberty in resisting the grace of God the summe of all is this Before true Conversion all unregenerate persons doe resist the gracious meanes and preparations to their Conversion the Reprobate finally the Elect for a time till Grace become victorious in their perfect Sanctification In this their first Conversion or Regeneration the Elect are no way Active either to worke it or to hinder it After their Conversion in the doing of all good workes immanent or transient they resist not so farre as they are Spirituall they cannot but resist so farre as they are Carnall And though in time of temptation and Spirituall desertion the flesh doe not onely resist but also prevaile to the hinderance of many particular gracious actions yet for those maine and principall Acts of Faith Repentance Love of God Hatred of Evill c. the Spirit is infallibly victorious both to doe them after the first Conversion and also finally to persevere in doing of them Which comes to passe thus 1. By Habituall grace infused the Sanctified will is constantly determined to embrace all Spirituall good 2. By assisting grace the will is stirred up provoked allured and inclined to obedience through the proposall of the promises and the heavenly suggestions of the holy Spirit 3. By the same assisting grace all contrary motions of concupiscence are subdued and kept under So that nothing can hinder obedience to follow because by grace the will is made willing to obey and by grace all impediments in obeying are taken away now when all lets are removed what can let a willing minde to doe that which it desires Hence you may perceive the vanity and odiousnesse of those imputations of Manicheisme and Stoicisme which our adversaries the Iesuites and Arminians throw upon this Orthodoxe Doctrine crying out upon us as if we destroyed nature offered violence to the will tooke away all liberty from the will and turned it in the meere necessity of those naturall instincts and inclinations that are in brute beasts yea as if wee made the will like a dull and senslesse blocke that cannot move it selfe a jot in any action of grace These are unworthie calumnies raised out of malice or ignorance in the great worke of Sanctification for refutation we neede but denie what they barely affirmâ— and tell them againe that by our doctrine grace doth not destroy but perfect nature It takes not away but restores unto the will the true liberty thereof which consists not in the instability of a Weather-cocke to move any way in an indifferency to will and do any thing but in a fixed determination to will and doe nothing but what is good Which determination is not from any violent compulsion of an externall Agent as if the will were moved by grace unwillingly nor yet by imposing upon the will any naturall necessity from some internall principle as if the will did
am very sensible that hitherto you may judge my Discourse hath had more Philosophy than Divinitie in it If it be an errour in this place I confesse it and crave your pardon for it only thus much let me say that I could not tell well how to avoide this generall consideration of the nature of Beleefe in regard that the knowledge thereof will cleere our passage to that which followes You have then heard what evidence there is in the object of Beliefe what certainty in the assent given to it how it differs how it agrees with Knowledge There remaines but one thing more to be cleered in the Generall and then I have done with it Beliefe was at first defined to bee an Assent to things knowne by revelation but now yee are further to know that all assent is not of the same kinde and degree but differs according to the diversitie of the Objects assented unto Therefore we must observe that of the Objects of Beliefe 1. Some are represented unto us only as True and Good in themselves without any speciall relation to our benefit and commoditie Vnto such things whether past present or to come the understanding and will of Man doe yeeld that common assent and approbation whereby they allow of the Ttuth and Goodnesse of every thing that is apprehended by them as true and good in what kinde soever it be This is called a bare assent or Credulitas Beliefe in strict termes when wee only beleeve t is good and true and goe no further 2. Some are revealed unto us not only as True and Good in themselves but more specially as contayning some excellent truth and goodnesse that concernes us in regard of some benefit that wee shall get thereby In these things our assent is with adherence affiance trust and dependance upon the thing revealed For as in generall all Truth and Goodnesse drawes the faculties of the soule to an approbation of them when they are knowne so much more doth the goodnesse and truth of those things which are proportionable to our nature and necessities wherein we may claime speciall interest and commodity unite our wills and understanding in strong assent and adherence unto them This kinde of assent is in strict termes called Faith or Trust Fides Fiducia which imply much more than Credulitas Beliefe Fidere in the property of the word is a degree beyond Credere importing an assent with reliance and confidence Now the proper object of this assent is nothing but Promises of some good hereafter to befall us And promises are never beleeved unlesse they bee trusted upon as a Captive cannot be said to beleeve him that promiseth to ransome him upon a day unlesse he trust and depend upon him In which case we cannot distinguish betweene Beleefe and Trust Fidem and Fiduciam to make them two severall Acts which are but one and the same as is manifest thus A promise is a revelation of some such truth as shall be beneficiall to me in particular The truth of such a promise consists in the certaintie of performance The goodnesse of the promise consists in the qualitie of the thing promised more or lesse excellent But now to trust fiduciam ponere fidem habere upon a promise is not to beleeve the goodnesse of the thing promised for that often is knowne perfectly enough but to bebeleeve the Certaintie of Performance of it unto me as for instance if a rich man promise to pay a poore mans debts the poore man needs not beleeve the goodnesse of the promise for he well knowes the benefit thereof What then must hee beleeve The truth of it where in stands that in the performance that the rich man will certainly doe for him what he hath said Now what is this else but to trust him So that Beliefe and Trust or Affiance are here essentially one and the same thing Thus much of Faith or Beliefe taken in its largest extent I come in the next place to the Speciall consideration of Faith as the word is Christian applied unto Divine and Supernaturall matters revealed in the Scriptures Faith in this use of the word hath a double acception 1. Improper and so it is taken three wayes 1. For the object of Faith the things beleeved either 1. Generally for the whole doctrine of faith delivered in Scriptures as 1 Tim. 4. 1. In the latter times some shall depart from that Faith and shall give heed to spirits of error and doctrines of Divells See many the like place 1 Tim. 3. 9. Gal. 3. 2. 1. 23. Act. 6. 7. Iud. vers 3. 2. Specially for Christ himselfe the chiefe object of Faith Gal. 3. 23. before Faith came id est Christ compared with ver 19. 24. 25. 2. For the externall profession of Faith and Religion as Rom. 1. 8. Your Faith is published throughout the whole world See Act. 14. 22. 3. For that vertue which we call Fidelity or Faithfulnesse in words or deeds whether it be in God Rom. 3. 3. shall their unbeliefe make the Faith of God without effect or in Man Tit. 2. 10. that they may shew all good faith or faithfulnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This of the word taken improperly the next acception of it is 2. Proper where to give such a description of Faith as may comprise in generall termes all the degrees therof it may be fitly defined thus Faith is an assent given by the reasonable creature to the truth and goodnesse of all divine revelations The termes of this definition are large and require a diligent explication that we may with more facility attaine our chiefe intent in judging aright of the nature of saving or justifying Faith Wherefore in the definition I prove three things to be considered of it 1. The Object of Faith divine Revelations 2. The Subject of Faith the Reasonable creature 3. The Genus of it viz. Assent Of the nature and properties of these in that order I have proposed ¶ 1. The compleat Object of Faith is All divine Revelations of whatsoever things the Creator shall make knowne unto the reasonable creature These Revelations are of two sorts 1. Some immediate from God himselfe by vision dreame or other secret but infallible suggestion Such revelations of divine things were made unto the Prophets Apostles and other holy men of God who as they beleeved certainly the thing revealed so they knew infallibly the truth of the revelation it selfe that it was from God and not an illusion of Satan or their owne braine If you aske me how they knew it as when the Word of God is said to come unto any one of the Prophets telling them inwardly what they should preach or answer in such or such a businesse or when Saint Paul indited one of his Epistles how did he or they know that the thoughts which then came into their mindes were from immediate worke of the holy Ghost I answer t is not possible for any man to describe the manner of
it unlesse himselfe had been acquainted with the like Revelations But this is certaine God-where he comes makes himselfe knowne and such were the lively characters of heavenly majesty brightnesse and cleernesse imprinted on those Revelations that mortall mindes were infallibly ascertained of their Divinity Yea Balaam himselfe though he could have wished with all his heart not to have knowne or beleeved those revelations that so unkindly crost his hope of preferment yet when once the Spirit of God comes upon him he utters his parable with this preface Balaam the son of Beor hath said and the man whose eies are open hath said Hee hath said which heard the words of God which saw the vision of the Almighty falling into a trance but having his eies open He that was at other times driven by the divell into furious motions of mind procured by spells inchantments is now as forcibly moved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or borne away by the power of the holy Ghost who in this revelation makes so cleere a discovery and strong impression of divine truth in the minde of Balaam that the Wizard cannot but speake what he knowes and beleeves though it quite undoe his owne desire of Greatnesse and Balacks hope of Victory Whence also this rule followes generally true That where the revelation is infallibly knowne to be of God there will be a firme assent to the truth of the things revealed Now we are further to note that upon such immediate revelations and suggestions of the Spirit is grounded that Faith which is usually stiled the Faith of working miracles A gift proper to the primitive times of the Church bestowed then on many for the better establishment of the Gospell among unbeleeving Gentiles or Iewes Though the words of the Promise runne largely Marc. 16 17. yet it seemes not likely that every private true beleever had this priviledge but rather that it was bestowed on such as were Preachers and Publishers of the Gospell for confirmation of their doctrine And amongst them t was given not onely to the truely faithfull beleever but to others also as appears by Iudas to whom this power was given as well as to the rest of the twelve Matt. 10 1. and in many other reprobate Matt. 7. 22. Lord Lord have wee not by thy name prophesied c The proper ground of this faith and assurance of working some miraculous effect was the speciall and particular suggestion of the spirit Other motives there were further off as the generall perswasion of Gods omnipotency the beliefe of that promise which Christ made to his Disciples Matt. 17. 20. Verily I say unto you if yee have Faith as a graine of mustard-seed yee shall say unto this mountaine remove hence to yonder place and it shall remove and nothing shall be impossible to you but more specially that larger promise hee made at his Ascension Mark 16. 17. 18. And these signes shall follow them that beleeve in my name they shall cast out divells they shall speake with new tongues They shall take up Serpents and if they drinke any deadly thing it shall not hurt them they shall lay their hands on the sicke and they shall recover But these grounds were not sufficient to give assurance of performing this or that miraculous act without a speciall and particular suggestion of the Holy Ghost informing them inwardly both touching the time when and matter wherin they should worke a Miracle For as all beleevers had not that power so such as had it could not doe wonders when and in what kinde they pleased but were to expect a speciall warrant and direction from the Spirit like unto Peter who though a faithfull beleever yet durst not venture upon a miraculous attempt of walking dry-shod upon the water without a speciall word from Christ bidding of him come unto him in that manner Matt. 14. 28. 29. In these times wherein this speciall direction ceaseth and also miracles have no use unlesse for conversion of a Countrey where the Gospell hath never beene preached this gift also is ceased Thus much of the first sort of Revelations to bee beleeved the other followes 2. Some Mediate delivered from God by others unto us Such were the answers Sermons which the Prophets and Apostles made by word of mouth unto the people such is now unto us the whole written word of God which is now the only ordinary object of our Faith Now touching the Scriptures wee are to enquire how farre things revealed in them may be knowne how farre they must bee beleeved You have heard before the difference betweene Knowledge and Beliefe that is an assent to things evident this to things not-evident therefore seeing those things that are written are generally the object of our faith wee must diligently examine what evidence there is to bee found in these things or whether any at all that so wee may know what to judge of that assertion of our adversaries the Papists who make obscuritie one essentiall property of Faith In the opening of this question Whether things revealed in Scriptures be evident to Mans understanding let these distinctions be observed in the first place 1. The Scriptures containe in them matters of three sorts viz. 1. Precepts and Declarations of the doctrines of Religion whether in the higher mysteries thereof as of the Trinitie Incarnation of Christ c or in other inferiour points of Sanctification Piety and morall Practice And unto this head may be referred all such discourses of naturall things as are found in the Scripture as of the windes thunder c. 2. Histories of matters of Fact past and gone as of the Creation Fall of Man the Floud c. 3. Predictions of things to come hereafter whether they be meerely Propheticall or withall doe containe some speciall Promise or Threatning concerning those to whom the prediction is made 2. There is a twofold Evidence 1. One of the Narration when it is made in Words and Sentences so plaine perspicuous that the Vnderstanding conceives cleerely what the Speaker or Writen meanes 2. Another of the thing it selfe that is related when either our senses doe plainely perceive it if it be a thing sensible or our understandings doe manifestly behold the truth and reason of it if it bee only intelligible This distinction is most manifest in all discourses and specially in Mathematickes where the meaning of a Proposition or Probleme may be cleerely understood what is to bee knowne or done before one jot of the Demonstration be understood how and wherefore it must be so 3. Wee must distinguish of Mans understanding in a twofold estate 1. Of Naturall corruption as it attaines no further light of knowledge than that which may be gotten by the ordinary gift of God in the course of a learned education and painefull studie of Humanity and Divinity for such ends as men propose unto themselves 2. Of Grace and Regeneration when the Vnderstanding is inlightened and
Of the former sort are those manifold allusions similitudes and other passages of Scripture about the properties of living creatures of Plants of Mineralls of Meteors and other naturall things mentioned often in Iob Ecclesiastes and divers other places And also those sundry precepts of Oeconomickes Ethickes and Politickes scattered as in the whole body of Scriptures so specially collected in the booke of Proverbes Now in these things albeit it be true that by reason of our extreme ignorance in many things which greatly prejudiceth our exactnesse of knowledge in any wee doe in part firmely rest even in these common matters upon the truth of Gods revelation yet it cannot be denied but that they are in part evident unto our sense and reason It were no hard matter for a man that hath but little goodnesse to make an exact commentary of all Philosophicall matters mentioned in Scriptures much grace needs not to the writing or understanding of such a booke as Vallosius his sacra Philosophia And there 's no doubt but a meere Moralist or Politician had he no more goodnesse in him than ever was in Machâ—avoll should hee but diligently reade Salomons Proverbes the booke of Ecclesiastes and other parts of the Bible that touch upon things within his Sphere would evidently see that there is in these Scripture-precepts the most pure and exquisite reason of all true Honesty and Policy in the world But now in other points that are the more proper doctrines of Divinity of a higher and more spirituall nature some there are that can never be comprehended by any evidence of reason no not of the most illuminated in this life such are the mystery of the Trinity the union of two natures in one person in the Incarnation of Christ That there is a Catholicke Church c. Some againe there are which may be in part evidently knowne in their proper nature but yet only by such as are truely sanctified and illuminated by the Spirit of grace not by the unregenerate I need give but one instance t is a large one and takes up at least one halfe of Christian Religion and that is the whole mystery of mans Regeneration and his estate in Grace in this life Wherein a thousand particulars there are cleere and evident unto the sanctified and spirituall man which the carnall man knowes no otherwise than by rote and relation That wonderfull change which the Spirit of God workes in raising a sinner from death to life the power of a saving Faith the nature of godly sorrow for sinne of peace of conscience of joy in the holy Ghost of Gods sweetest mercies in the remission of sinnes the infinite comfort the soule finds in his favourable countenance our communion with Christ of the testimony of Gods Spirit and our Conscience in point of Adoption the whole art of our Spirituall warfarre containing the wiles and subtile methods of Satan and Corruption in tempting with the admirable power of Grace and Spirituall wisedome in making resistance and overcomming these things with the like wherein consisteth the very soule and life of Christian Religion are very riddles unto the man unregenerate when he heares them spoken of and press'd upon him his heart is overflowed with a kinde of bitter humour betweene admiration and scorne that another should speake so earnestly about that wherein hee findes no such great matter of consequence No hee knowes these things onely by the booke experience and evidence of them in his owne heart hee hath none and therefore his knowledge of these things is cloudy uncertaine hovering floting in superficiall flourishes of Rhetoricall discourse not piercing into the substance and life of the thing it selfe and where hee comes neere to it t is but the imitation and bare repetition of others inventions whereunto his owne barren head and gracelesse heart that little to adde of new store Whence it falls out in common experience that in these points of Divinity and in such cases of conscience as neerely concernes the Spirituall estate of man you shall have many a godly Minister of meane gifts but of an holy heart yea many a plaine and simple man in regard of any depth of other knowledge that yet will discharge himselfe with greater skill and dexterity and give better satisfaction than some of those that may challenge the praise and admiration of being deepe Divines and learned Teachers in Israel And this is no small fault wherewith Popish Schoolmen and Casuists are taxed by our Divines that even the words of Regeneration Sanctification c. are somewhat strange to be found in their writings and that their discourses and decisions in matters of that kind are intentionall forraine dull and heartlesse Thus we have seen touching this Object of Faith namely Gods written Revolations How far forth they are Evident and may be Knowne how farre forth they are Inevident and must be Beleeved Briefly thus All things in Scripture may be knowne by the plainnesse of the written narration else the study of Divinity were a vaine and impossible attempt All things in Scripture cannot be known by the sight and evidence of the things themselues for then were Faith utterly taken away Wherefore againe Points of Nature and Morality may be in themselves evident to all but the proper mysteries of Divinity can be in part evident onely to the Regenerate Now by this wee must learne what to judge of the Popish doctrine which makes Obscurity one essentiall property of Faith Faith say they is an assent given to any proposition revealed by God Propter authoritatem revelantis and two essentiall properties this assent hath 1. Certainty 2. Obscurity Of Certainty wee shall speake hereafter concerning Obscurity wee yeeld unto them thus farre That all the Objects of Faith are Obscure that is in the Apostles sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Things not seen and comprehended in their proper nature by our senses or understanding And so not onely the more secret mysteries of Religion as the Trinity Incarnation c. whose depth and largenesse our reason cannot compasse but all other matters Historicall or Propheticall which are easie enough to be understood are notwithstanding Obscure that is Inevident not lying open to the direct view of body or minde But this doth not please our Adversaries t is not want of evidence in the thing revealed but want of perspicuity in the Revelation it selfe which they understand by obscurity Their meaning is thus Faith is an assent to obscure Propositions that is to Propositions not understood whereof wee know not the meaning I this is it this is as a learned man speakes one roote of Popery in graine whence originally issues out that blacke darknesse of superstitious ignorance which covers the face of all that part of Christendome where Romish tyranny hath the upper hand And yet that wee may here also gratifie them a little wee confesse that Christians can for a need yeeld assent to such propositions whereof they understand not
things past will fill the heart with boldnesse confident expectation of the like successe for the time to come And so much touching the three grounds of Certaintie and Strength in the Assent of Faith I come now to the second point proposed touching this Assent or the diuers degrees of it and those essentiall differences whereby sauing faith in Gods Elect is distinguished from that Faith which is in others We haue shewed you that faith may be in all reasonable creatures and the Scriptures testifie that there is some kind of faith in the Diuels and wicked men We must therefore enquire what their faith is and what the faith of Gods Elect is by what essentiall difference they are distinguished You are therefore to obserue that this assent by which generally all Faith was defined is two-fold 1 Generall to all Diuine Reuelations as good and true whilst barely considered in themselues or as they haue no opposition to our desires being applyed to ourselues 2 Particular when assent is giuen to all Diuine Reuelations as most true and good in regard of our selues when they are applyed to all our particular occasions and compared with all contrarie desires and prouocations Herein lies a substantiall difference of this assent of Faith there being a great Diuersitie betweene an Assent vnto the truth goodnesse of things taken in the generall and an Assent vnto the truth goodnes of the samethings particularly applied as you shall see in the progresse of this discourse The former is but an inferiour degree of Faith and only a step vnto that faith which is true and sauing It is commonly called by two names 1 Historicall Faith synecdochically from one part of the obiect of because it beleeues the Letter of the Scriptures whether Histories or doctrines that are expressed therein 2 Temporarie Faith from the Euent issue of it because it perseueres not vnto the end but failes in time of Temptation It is but one and same degree of faith that hath these two names which assenting to things in grosse flies off and disallowes when it coms to particular application Such a general assent there is in the Diuels who know the Scripturs to be of God and acknowledge the things contained in them to be in themselues true good because from God though mean-while they hate both the one other bitterly The truth of God his Word Essence Attributes works vpon their vnderstandings a deep apprehension of its certainty excellency euen when they with vnspeakable hatred and horrour thinke of it According Iames saith They belieue tremble Such a Faith there is in thousands of Hypocrites reprobates who being inlightened and conuinced of the Truth of the Word yeeld a generall assent vnto it for the time as in those Luk. 8. â—3 Who receiue the Word with ioy but they haue no root which for a while beleeue but in time of temptation goâ— away In those Heb. 6. 4 5 Which were inlightened tasted of the heauenly gift and were made partakers of the Holy Ghost And haue tasted of the good Word of God and of the Powers of the world to come are salue away In those Many that beleeued in Christs Name but yet Christ would not trust them because he knew them all that they were not found at heart Ioh. 2. 23 24. In those many againe that at another time beleeued in him but Christ giues them a caueat that they looke their faith be â—ound 〈◊〉 ye continue in my Word ye are verely my Disciples Ioh. 8. 30. 31. Such a faith was in Simon the Witch Act. 8. 13. who beleeued the Apostles preaching and was baptized euen whilst yet he remained in the gall of bitternesse and bond of iniquitie i. a â—ierce enemie to that truth which he seemed to beleeue and professe and fast bound vnto the loue of those sinnes that he seemed willing to forsake verse 23. Such a conception of Faith there was in Falix who trembled when he heard Paul dispute of righteousnesse temperance and the iudgment to come Acts 24. 25. He beleeued and like the Diuels trembled But Faelix was not temporate his wife Drusilla was another mans wife Felix was vnrighteous and couetous and looked for a bribe and this likes him not that Paul should come so close to him wherefore he hath a shift and put him off in complement to a more conuenient season which Faelix will take at leasure The same imperfect faith there was in King Agrippa who hearing Pauls Apologie could haue found in his heart to haue beene a Christian had it beene a thing in fashion with Kings at that time Acts 26. 28. So was the Case with Herod who heard Iohn Baptist gladly and reuerenced him as a Iust man and holy and did many things willingly Marke 6. 20. But if Iohn be so bold with Hâ—rod as to tell him of his Incest He shall to prison for it and for all that he is a Prophet yet he shall dye if Herod did not feare the multitude more then he reuerenced Iohn Matth. 14. 5. And thus it is with many men still who knowe the Scriptures and assent to the truth of such things as they containe but this goes no further then generalities whilst they approoue and allowe of such things as they know to be good and excellent considered abstractiuely and in the Vniuersalitie and as they doe not crosse them in any of their maine desires and delights And so long they seeme to bee as forward in faith and practise as the best The Causes of this Kinde of Faith in men are many as 1. That common grace of the Spirit whereby men are inlightened in the knowledge of heavenly things Which grace God bestowes upon the unregenerate and unsanctied more for others than their owne good Some light shines upon them whereby they may know and assent unto divine truths for a common good of the Church that others may be instructed by their teaching For Christ in the building of his Church doth also use the helpe and ministery of such men according as Salomon did in the building of the materiall Temple who imployed not the naturall Israelites but the reliques of the Cananites and strangers that lived in the land to be bearers of burdens and hewers of stone and overseers of the worke 2 Chron. 2. 17. And these men though unsanctified and such as doe not themselves heartily esteeme and affect that which they know yet in the generall they beleeve it and willingly teach it to the benefit of the Church Againe 2. Authority of men in high account for their knowledge and wisedome The esteeme that the people had of Iohn the Baptist to bee a great Prophet made Herod reverence him the more and the fame that went of Christ drew many to hearken to his doctrine And so t is still with hundreds whose faith in matters of religion standeth or falleth with their admiration or disesteeme of mens persons The same effect
hath the generall custome and consent of the times and Church wherein wee live whereby men are they know not how nor upon what firme grounds drawne to beleeve those things which they see others hold and maintaine fortruth Lastly 3. Some extraordinary worke or event confirming the truth of Religion So did Miracles in the time of Christ and his Apostles perswade many to beleeve who were notwithstanding farre from being true beleevers as Ioh. 2. 23. Many beleeved in his name when they saw the miracles which hee did but t was not good crediting of them that beleeved only upon miracles therefore Christ would not commit himselfe to them ver 24. And thus the Magitian when he saw the signes and great wonders which were done by the Apostles he beleeved and wondred when yet his heart was not right in the sight of God Act. 8. 13. 21. By these and the like meanes is this imperfect and generall kinde of Faith wrought in men destitute of all inward grace and holinesse Such motives as these cause this assent but there is no Internum principium no roote in themselves as our Saviour speakes Mat. 13. 21. whence this beliefe springeth no thorough sanctification of the soule conforming all the powers thereof unto the puritie and holinesse of divine things and inclining the affections to a constant embracing thereof These men like Religion well and commend it as men doe costly Iewells set forth to sale but when it comes to the point that this Good Pearle of great price is to be bought then if God will let them have it at their owne rates there 's a match made they 'le beleeve and be religious if God withall will spare them the use of some sinnes and pleasures they love well but if it must be purchased at Gods price with the sale of all that they have they are no merchants for such a hard bargaine with the yongue man they shrinke away sorrowfull that heaven cannot be had at a cheaper rate Thus when it comes to the proofe in particular application and practice this kinde of faith vanisheth away and comes to just nothing Thus you have the explication of this first degree of Faith withall you see that this faith falls greatly short of that perfection which is required unto that saith which is saving and justifying Neverthelesse our Adversaries of the Romish Church maintaine that this assent is that justifying Faith whereof the Scriptures speake Their opinion touching this point is sufficiently declared by Becanus who followes the rest of that rabble Hee Theol. Schol. Tom. 3. cap. 8. q. 1. disputing of the act of justifying Faith rejects the Lutherans opinion who place Faith in the will and make it to be Fiduciam de misericordia Dei propter Christum and saith that the doctrine of the Catholikes is this that faith belongs to the understanding and is nothing else but Credere sive assentiri eis quae à Deo revelata sunt Thence hee setteth downe this Conclusion § 6. Actus fidei consistit in assensu quo quis assentitur alicui propositioni à Deo revelatae propter authoritatem revelantis In this definition there are two parts 1. the Object of this assent Propositions revealed by God 2. The essentiall difference of this act taken à formaliratione credendi and that is to beleeve propter authoritatem revelantis By this saith Becanus Cap. 8. q. 2. § 2. assensus fidei constituitur in sua specie essentiall that is the assent of Faith is made supernaturall and justifying when wee beleeve things because God hath revealed them for saith he if articles of faith be beleeved upon other motives as upon mans authority c. then this assent of faith is naturall as in Heritickes and Divells So then according to Popish doctrine that faith which justifies us is nothing but a bare assent of the minde to such things as God reveales because of Gods authority that revealed them Than which explication of the nature of justifying faith nothing can be poorer and more below the majestie of so high a grace as faith is I will trouble you but with two reasons proving that this kinde of assent is not that faith whereby wee are justified 1. The act of justifying faith must needs be supernaturall such as cannot bee done without the aide of speciall grace of Gods spirit But unto this assent there is required no such speciall grace therefore it is not an act of justifying faith The Major is evident and granted by the Schooleman Cap. 8. 4. 4. that something there is in faith above nature requiring a supernaturall cause whereto the Scriptures plainely inforce him Eph. 2. 8. By grace yee are saved thorough Faith and that not of ourselves it is the gift of God Phil. 1. 29. Vnto you it is given for Christ that not only yee should beleeve in him but also suffer for his sake So Ioh. 6. 45. Wherefore § 3. he teacheth that this act of assent must be supernaturall partly in regard of the Object id est divine revelations and partly in regard of the principium or cause by which it is produced id est non per solas naturae vires sed per auxilium gratiae Wee agree then in the Proposition For the assumption That there needes not any speciall grace of the Spirit to worke this bare assent unto the truth of divine revelations this wee prove out of the same Schoolemens doctrine who teach that the Vnderstanding assents not unlesse the Will command it because say they the act of beleeving is absolutely in our treewill Cap 8. q. 5. Well be it so But now say wee the Will may without the helpe of grace command the assent of the Vnderstanding which wee prove thus Whatsoever the Vnderstanding by the only light of Nature judges to be honest that the Will can desire by the only strength of nature But by the only light of Nature the Vnderstanding judges that it is an honest thing to beleeve Gods authority revealing any thing to us therefore the Will by the only strength of Nature may desire this act of beleeving and so consequently there 's no need of Grace to move the Will to command the Vnderstanding T is Becanus owne argument against himselfe cap. 8. q. 5. § 9. Whereto he would faine giue an answer if hee could tell how Something he sayes to that Minor proposition whereof he thus distinguisheth The Vnderstanding by the only light of Nature judges it a thing honest to beleeve Gods authority when hee reveales any thing Via ac modo naturali not when he reveales any thing Via ac modo supernaturali Beleeve it a rare distinction and full of mystery Divine Revelations are of two sorts supernaturall and naturall Againe when God reveales his will to us by naturall meanes then the very light of Nature teacheth us that 't is honest to beleeve his authority But if hee reveale things to us by supernaturall meanes the light of nature
wee affirme that for that other generall faith in assenting to the truth of divine things because of Gods authority this faith as he had when hee was a Catholike so hee still hath it in part now he is an Hereticke and by the same faith he beleeved matters of Religion before his Heresie by the same he beleeves them afterward And those that are Heretickes indeed or such whom wee stile by that name let them bee asked why they beleeve such and such points of religion they 'le answer truly and resolutely they beleeve them because of Gods authoritie that hath revealed them in his Word and for such things wherein they dissent could they be perswaded the Scripture did teach the contrary they would for the same authority sake beleeve the contrary The Iesuite is yet urgent upon us and tells us that no Calvinist or Lutheran beleeves Gods authority but doubts of it Wee tell him againe that 's a foule slander and more than hee can make good yes that he will by a distinction too Gods authority considered Abstractivè in it selfe so indeed we doubt not of But Gods authoritie considered practicé in respect of the Church as it is proposed unto us by the Pastors of the Church so we doubt of it because wee admit not the judgement of the Church but follow our owne phantasie ibid. § 7. To this we answer that we passe very little to be judged Infidells upon such a ground because wee call in question the supposed infallibility and authority of the Romish Church We finde in Scriptures no such straight relation betweene her authority and Gods authority that if wee call hers in question wee must needs doubt of his Wee doubt not of the authority of Scriptures but we denie that the Romish Church hath any infallible authority of judging and interpreting them No one man nor all men ought to usurpe such authority over our faith And let the truth be judge who be the greater Insidells Calvinists and Lutherans that beleeve the Scriptures authority for its owne sake or popish Catholikes that will not beleeve but for mans saying Thus you have this second reason somewhat largely that Faith which our Adversaries call Iustifying is in Divells and ungodly men therefore it is not that justifying faith which the Scriptures speake of and appropriate unto the Elect Tit. 1. 1. Here it is but a vaine shift our Adversaries make to runne unto that poore distinction of Fides Formata and Informis namely that Faith may exist two wayes 1. Vt est conjuncta cum charitate ut in homine iusto and then Faith is called formata viva because Charity is Vita animae In this case Faith can Elicere operationes vitales seu aeternae vitae moritorias Gal. 5. 6. Faith worketh by Charity 2. Vt est separata à charitate quod fit in homine peccatore qui amissa per peccatum mortale charitate retinet fidem quamdin Catholicus est This Faith is called Informis mortuâ— nec potest habere operationes vitales seu meritorias Iam. 2. 17. Faith if it have no workes is dead in it selfe and ver 26. as the body without the spirit c. Becan tom 3. cap. 10. § 4. 5. 6. Thus they would have the quality and proper act of justifying Faith to be in reprobate men and divells but yet it doth them no good because t is without Charity Faith without Workes may be in its nature justifying Faith because t is an assent to the articles of Religion upon Gods authority but yet it justifies not because t is without workes Hereunto we reply that in this distinction there is not a syllable of sound doctrine nor yet of reasonable sense Thus much we grant that there is according to St. Iames. a kinde of â—aith without Workes namely a generall assent unto the truth of divine things but we denie that this kinde of Faith is for the substance one and the same with that Faith which is properly called Iustifying Faith without workes is of one kinde Faith with workes is of another not onely in regard of consequent because one hath workes the other hath not but in regard of their proper nature because the quality and acts of the one differ from the quality and acts of the other Wherefore in vaine doe they tell us that the same Faith is sometime with sometime without Charity Iustifying Faith is never without Charity and that which is is not Iustifying Vnto that conceit that Charity is the forme of Faith wee say t is Metaphysicall and such as no good construction can be made of it He saith Charity is Vita animae hee would say Vita fidei but take his meaning Faith lives by Charity as the body by the forme or soule Here 1. T is absurd to make one habite of the minde the forme of the other wee may as well say that Temperance is the forme of Liberality Each habite of the minde is distinguished by its proper object and actions and this the Schooleman cap. 18. quaest 2. § 3. grants in the strict sense 2. How doth Faith live by Charity We say it lives with Charity as its fellow-grace not by Charity as its soule We say without Charity it is dead yet t is not Charity that gives it life The Iesâ—it saith it doth for being joined with it Faith can elicere vitales operationes performe vitall acts Yea but what are these actions Faith hath but two acts 1. proper and immediate viz. Credere seu Assentiri 2. by consequent Iustificare Neither of these comes from Charity even by these mens owne doctrine Not the first for Catholickes without Charity may assent to the articles of Faith for Gods authority sake Not the second for to Iustifie in the Popish sense is to Sanctifie of a bad man to make a good Now how absurd is it to say Faith by Charity Iustifies i. e. Faith by the love of God and our neighbour sanctifies us or taking Charity for the Act not the Habite Faith by good workes of prayer fasting almes-deeds c. sanctifies us Both these are senselesse propositions for t is manifest that hee who hath Charity i. e. loves God and his Neighbour and doth good workes is not as yet to bee sanctified and made good of bad but is thereby sanctified already T is true that Faith is one part of our sanctification or inherent grace and Charity is another but neither doth Faith sanctifie by Charity nor Charity by Faith but we are sanctified by both together If there by any other vitall acts of Faith they should have beene named The glosse which the Iesuit addeth whereby he interpreteth what hee meaneth by vitall operations viz. aeternae vitae meritorias such as deserve eternall life carrieth with it as absurd a sense as the other Thus Charity is the forme and life of Faith i. e. Charity makes the acts of Faith to be Meritorious sâ—il our love of God and man or our good
to muster up their owne forces and duly consider their abilities lest venturing rashly they at last sit downe with losse and disgrace The same I speake to you my brethren Sit yee downe first take counsell reckon the cost see what religion will stand you in your lusts must be crossed the world must be displeased and despised too Sathan must be fought withall hazzard of disgrace and dammage must be undergone friends and goods and life must be parted withall if need require the crosse must be borne daily If now upon these conditions thou art heartily and freely content to plight thy faith to God and take Religion with all its inconveniences then goe on and prosper in this resolution thy heart is sincere and thy faith sound But if upon heady and slight considerations thou hast put thy selfe forward upon the profession of Religion not forecasting the worst aswell as the best of it then know that thy case is like that of the Scribe Mat. 8. 18. who there tells Christ in great forwardnesse Hee would follow him whithersoever he went But when the silly man heard Christ reply otherwise than hee lookt for The Foxes have holes and the birds of the ayre have nests but the Sonne of man hath not whereon to rest his head implying that there was little hope to be rich and honourable by being one of his followers this now fits not his covetous and ambitious humour and therefore upon such an unexpected answer hee slinches Christs company is too meane and poore for his great hopes and for him he shall goe alone A miserable thing it is for a man thus to come in at last with a Non putâram I had not thought religion had required such absolute obedience I thought I might have done so and so and yet have beene a true beloever Hadst thou not thought it The more foole thou that wouldest not bethinke thy selfe better in so serious a businesse Thinke then of it now and thinke alwayes of it that hee who beleoves and does only what him pleaseth hee neither beleeves nor doth any thing as hee ought Thus wee have done with Faith as it respects the whole course of Religion and every part of the Word of what nature soever Next wee are to consider of True Faith as it lookes towards the particular promise of Grace and is directed unto Christ. Which Act though it be particular yet is of greater necessity and excellency than all other because it gives life as to our soules so to our beleefe of other things which are beleeved with relation unto Christ. Faith in regard of this particular Object and Act I thus define It is a grade of sanctification wrought by the holy Ghostâ— in every regenerate man whereby for his owne particular hee trusteth perfectly unto the promise of Remission of finnes and Salvation by Christs righteousnesse I neede not stand at large upon every particular That Faith is a sanctifying Grace part of our inherent righteousnesse that the Spirit of God is the onely author of it that a regenerate man is the onely subject of it these things have beene shewed heretofore The Object also of it is manifest by what names soever the Scriptures expresse it namely the Lord Iesus Christ or God in Christ or the Gospell or the Promise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all comes to one and wee neede not be curious But touching the proper Act of Faith as it justifies us a little more at large It consisteth in Trust or Reliance upon the promise for our owne particular when the soule depends wholly thereupon looking after no other helpe You have heard heretofore that to Beleeve the truth of a particular promise is to Trust upon the performance of it to mee and that the Assent of Faith which is given to such a promise is properly called Fiducia or Trust. Now the Promise of grace in Christ is made unto us in particular termes both in the Word preached and Sacraments to assent unto this promise is not barely to acknowledge that there is such a thing in the world as Remission of sinnes by Christ to bee bestowed on some God knowes who for this is to beleeve the Promise not as a promise but as an History but this assent is of the whole heart in Trust Reliance Dependance Adherence Affiance or if there bee any other word expressing that action of the regenerate soule whereby it casseth and reposeth it selfe onely upon Gods Promise in Christ for the obtaining of eternall happinesse That Fiducia is of the essence of Iustifying Faith wee make good 1. From the phraso of Scripture used in this businesse Those phrases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Beleeve in or upon or into God Christ the holy Ghost are not used as the learned know by prophane Writers but only by Ecclesiastical implying that in Divine matters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies besides the naked acknowledgement of the Head the confidence and affiance of the Heart 2. From that opposition which is made betweene Faith and distrust or Doubting â—am 1. 16. Let him aske in Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nothing doubting and Rom. 4. 20 Abraham 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doubted not thorough unbeleefe 3. From that excellent place 2. Tim. 1. 12. where it is apparant that to beleeue is as much as to commit our selves to Christs trust and keeping I know saith the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in whom I have beleeved or whom I have trusted for as it followes I am perswaded that he is able to keep◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that thing wherewith I have entrusted him or delivered up to his keeping What was that His Soule unto everlasting Salvation Wherefore to Beleeve the promise is with Confidence and Trust to relye upon it resting our soules upon the performance of it Which assent of Faith is wrought in the soule in this manner 1 A man is inlightned to see his sinne and miserie and therewith an utter impossibilitie to satisfie God for the one or free himselfe from the other by any power and merit in heaven or earth but onely by the Name of Iesus Christ And this drives him from seeking helpe elsewhere 2 The promise of Grace is proposed and Christ freely offered unto him 3 Whence in the third place the Heart touched by the Spirit of Grace drawes neere unto Christ throwes it selfe into his armes grasping about him with all its might hiding it selfe in the clefts of this rocke from the stormes of Gods furious indignation It bespeakes Christ in all termes of confidence and affiance My Lord my God my hope my fortresse my rocke my strength my salvation Save me or I perish Have you seene how a tender infant in the apprehension of some danger approching runnes into the armes of his Parent for succour so doth a soule pursued by the terrors of the Law and affrighted with the fearefull sight of