whom it is once implanted So that hee who is once converted cannot so shake off the grace of his first that hee should need a second conversion and a sinner once raised from death through the infusion of spirituallife like unto Christ he dyes no more but lives for ever to the glorie of God The reason is strong from that of the Apostle Peter 1. Pet. 1. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is this Seed by which we are borne againe It is not the Word eyther alone or principally considered because that is but an instrument and arbitrary too the force whereof so depends on the chiefe agent the power of the Spirit that without it is but a dead sound And the reason why the word Lives endures for ever is only because the power of the H. Spirit w ch gives it its effect is everlasting Well then this Seed is the power or vertue of the H. Ghost so called by similitude because that as of Seed the Conception is formed so by the power of Gods Spirit immediatly the New man or graces of Sanctification are begotten in us But why is this Divine vertue the seed of our regeneration called Incorruptible seed is it in regard of it selfe or in respect of the fruite For it selfe t is most true that as the Person so the Power of the Holy Ghost is eternall and incorruptible But hee is wilfully blinde who sees not that in this place it is so styled in relation to the effect it workes in us quatenus Semen as it is seed incorruptible producing fruit like to it selfe incorruptible and immortall And the opposition here made is manifest We are not borne of corruptible Seed for that perisheth and so what is borne of that must needs be corruptible but wee are borne of incorruptible seede which lives and endures for ever and therefore what is born of that must needs be incorruptible This is plain then that this Quickening Power of Gods Spirit whereby we be regenerate lives for ever not only in it self but in us also supporting and sustaining our soules for ever in their spirituall life of grace once infused into them And if any will cavill St. Iohn puts all out of doubt when speaking of every regenerate person he saith that this Seed remaineth in him and so that cannot sinne 1 Iohn 3. 9. Whosoever is borne of God doth not commit sinne for his Seede remaineth in him and hee cannot sinne because hee is 〈◊〉 of God And this for the Habit of grace the Constancy whereof no desperate defender of the Saints Apostasie bee hee Papist or Arminian shall bee ever able to shake In the next place touching the Operations of Grace which we performe by the ayde of the Spirit there is not such Constancy to be found in them as in the former For the Holy Ghost doth not at all times alike either stirre up the faculties of the Soule by holy motions or assist their endevours in performance of Good desires Some presumptuous Sinne against Conscience some Pride in our owne strength some neglect of pious duties especially Prayer and spirituall Meditation some Carelesse entertainment of the blessed motions of Grace some Security through long enjoying of heavenly comforts some such or other offence may Quench the Spirit and cause him to withdraw from our Soules all Sense of his comfortable presence and assistance for a time And then the Soule being destitute of this actuall concurrence of the good Spirit falls a Languishing bewrayes presently its naturall impotency like hot water taken off the fire begins to returne to its first coldnesse and for a time corruption prevailes against Grace that which is naturall against that which was but Accidentall Such Cessations or Interruptions of grace as these are all men grant and all good men feele but yet though the act faile the Habit ceaseth not nor is the ground straitway barren because it misseth a Season or two They are but chastisements for negligence past and admonitions to ensuing industry both ending in a large augmentation of all comforts when upon submission God is intreated againe to cause the light of his Favour to shine upon us â—…s much touching the second Circumstance about our Conversion viz. the maner how t is wrought I should proceed to the third viz. the Subject of it but I should vtterly weary you who by this time cannot but desire to be rid of mee Pardon me yet a small trespasse upon the time and your patience that I may conclude all in a word or two of application to our practice Yee have heard touching our conversion that the cause of it is Gods free love without our worth before we were that the manner of it is by the grace of the Holy Ghost without our helpe when wee were weake and of no strength Let the serious thought of these things breed in our hearts a double grace 1. Of Thankfulnesse 2. Of Humility Le ts joyne both together for they are twins of one birth and as you shall never see a proud man thankfull either to God or man so you shall never behold an humble minde but it will alwayes appeare in the most gratefull acknowledgement and confession of the least good turn We shal see how great cause there is in this businesse of our conversion that wee should empty our selves of all proude imaginations and fill our hearts and tongues with the Praises of Gods rich grace and free Mercy if wee will enforce upon our dull heartes the powerfull meditation of these foure points 1. The Desperate and forlorne estate of an unconverted person 2. The Impossibilitie of our recovery out of this damnable condition by any strength of our owne or other creature whatsoever 3. The admirable Graciousnesse of Almighty God in providing the meanes and by them effectually working our full deliverance from the power of Sinne Damnation 4. Lastly the blessed estate of Grace whereto hee hath now brought us and wherein hee preserves us under the hope and expectation of eternall glorie I beseech you that among the multitude of your thoughts and studies you would be pleased to make these things the subject of your best advised meditation Hold me for ever guiltie of a damnable lye if you finde not by experience how forcible this course will be to take downe our foolish haughtinesse and swelling conceits of our own sufficiencie and to inlarge the heart in sweetest songs of thanksgiving to him that hath done so great things for our soules My brethren slight it not t is a matter of greatest consequence and touches us neerely Doe but conceive with me How horrible that thought is and ful of unspeakeable terrour when the conscience freed from the clamours of ill companie cooled after the heate of wine and fulnesse of bread retyred from the distracting businesse of our Callings and stilled after the rage of some furious passtons or glut of pleasures shall in silence turne in upon it selfe and falling upon the inquirie
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-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
though till then wee shall not be so thoroughly heated with it 2. Betweene Gods love to our persons Gods love to our qualities actions A distinction which God well knowes how to make and wee should sometimes learne to use it not hating mens persons because of some infirmities Parents I am sure are well skilled in putting this difference betweene the vices and persons of their children those they hate these they love and when for their vices they chastise their persons they remember with much compassion that t is a childe whom they have under the rod. To the point the cause is alike betweene God and the Elect his love to their persons is from everlasting the same nor doth their sinnefulnesse lessen it nor their sanctity increase it Because God in loving their persons never considered them otherwise than as most perfectly holy and unblameable in Christ. But Gods love to their qualites works then begins when both the one and other become holy by the grace of conversion before which time and after too God is angry even with his Elect and testifies his hatred of their sins as much as of any others by manifold chastisements upon their persons for their offences Wherefore though Paul were a chosen vessell dearely beloved of God for his person even then when in ignorant zeale hee furiously persecuted the Church yet for his conditions they were hatefull and highly displeasing to God till after his conversion Most true it is that sin doth justly make that person hatefull in whom it is and it doth so in the reprobate whose sinnes God hates and for their sinnes their persons which he alwaies beholds polluted in their uncleannesse yet in the Elect whom hee hath loved for ever this difference of affection is manifest God approves of their persons whilst hee disallowes their corruptions and when his fiercest wrath was shewed against the sinnes of the Elect in the person of Christ then did God most compassionately love the persons both of Christ and of all the Elect. Wherefore God might easily take away his Image from Adams nature yet not his favour from his person which he loved as elect in Christ whilst yet he punished his transgression sharply and we see nothing more common in Christian observation than for men after such time as they are converted and assured of Gods tender love unto them yet then to feele the bitterest stormes of his displeasure raised up against them for their sinnes Hence then it appeares that our effectuall Vocation and Conversion is justly to be accounted a fruit or effect of Gods singular favour towards the persons of his Elected with whom being actually reconciled in Christ having justified them from all their sinnes by his merits he afterwards sends forth his holy Spirit into their hearts calling them from darknesse to light from under the power of Satan and their corruption to the libertie of Gods sonnes that being thus sanctified they may be made meet to be partakers of the inheritance with the Saints in light And whereas that place of the Apostle Heb. 11. 6. Without faith it is impossible to please God may breed a doubt against this which hath beespoken as seeming to imply that before our actuall Conversion and Beleeving wee are no way at all pleasing unto God nor beloved of him For the removing of this scruple wee are according to the second distinction understand this place of the Actions not to the Persons of the Elect. Towards their Persons hee beareth perpetuall good-will but this is secret they feele it not nor doth so much appeare vnto them or others till their conuersion when only God declares himselfe to bee pleased both with their persons and actions But for their actions t is certaine no worke whatsoeuer any of the Elect doth before the infusion of sauing faith can bee done according to Gods will and so be pleasing vnto him Of which ordinary course of pleasing of God in our Workes according to his reuealed will this place is to be interpreted and that out of the place it selfe for it is apparant the Apostle giues a reason why Abels Sacrifice pleased God not Cains why Enochs life and religious walking with God was pleasing to him namely because they had faith in and by which they performed those seruices acceptably Without which faith it is impossible saith the Apostle to please God namely in any Worke that we goe about he addes the reason For he that cometh to God whether in sacrifices prayers or any other religious duties to be performed to God he must beleeue that God is that he is a rewarder of them that diligently seek him Here therefore is nothing against that Love of God which he alwaies beares towards his Elect in Christ through whom they are pleasing vnto him when yet their works please him not And thus much of the Moving cause of our Effectuall Vocation viz. Gods Love and Actuall Reconciliation with the Elect. From hence I deduce two corollaries 1. That Sanctification and Inberent righteousnesse goes before our Iustification and imputed righteousnesse but with a distinction of a double justification 1. In Foro Diuino in Gods fight and this goeth before all our sanctification for even whilst the elect are unconverted they are then actually justified freed from all sin by the Death of Christ God so esteemes of them as free and hauing accepted of that Satisfaction is actually reconciled to them By this Iustification we are freed from the guilt of our Sins and because that is done away God in due time proceeds to give us the grace of Sanctification to free us from sins corruption still inherent in our Persons 2. In Foro Conscientiae in our owne sense which is but the revelation and certaine declaration of Gods former secret act of accepting Christs righteousnesse to our justification The manifestation of which to our hearts and consciences is the only ground of all our peace and comfort and it followes our Sanctification upon and after the Infusion of Saving Faith the only instrument of this our Iustification This distinction is needfull to be obserued as giving light to many things and without it I know not what reasonable construction can be made of these words of Tilenus Synt. part 2. cap. 45. Thes. 38. Perperam absurdè prorsus inter effecta Sanctificationis numer atur justificatio quae illam naturâ praecedit neque enim sanctificatur quisquam nisi jam justificatus omninoque necesse est ut arbor bona sit priusquam bonos ferat fructus If he meane that no man is sanctified but he that is first justified in Gods sight by Christs righteousnesse accepted for him t is true but if that none is sanctified but he that is first justified in his owne sense through the apprehension of Christs righteousnesse by faith t is apparantly false seeing a man cannot have Faith nor use faith till he be first sanctified And the reason hee gives
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
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
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
the temper and disposition of this mans soule bring but the word of God unto it and you shall see it presently Lay upon these sinnes the censure of the Word in a faire ingenuous and direct reproofe without scossing and bitter gybing presse it upon the conscience once and againe lovingly and sharpely and see now what strange entertainment Gods word shall finde at such a mans hands The blood begins to be warm'd with wrath and choler the stomacke riseth and the gall of unchristian malice overslowes the conscience and powers of the soule are of purpose turmoyld that the water being troubled their owne image may not appeare in it the head is presently imployed in all cunning tricks and distinctions to avoide the stroke of the Word the tongue is ready with an apologie to defend it and if the hand hold from violence t is well Now whence is all this frowardnesse Hence because the heart is resolved let God say what hee will yet in this point not to beleeve that it is better to follow his counsell than our owne desire In which case t is strange to see with what rage and unmercifull fury the Prophets of old Christ and his Apostles in their times were persecuted by those to whom they preached in all meekenesse and demonstration of good will towards their soules The like fiery opposition have the Ministers of the Gospell and faithfull Preachers of Christ crucisied found ever since at the hands of their people when once they have beene touched where they would not bee medled withall Straightway a whole Parish will be in an uproare durt and scorne is hurld in the face of the Minister and his doctrine all froward courses taken to worke him woe and shame and all this done by those that wil yet be counted obedient and beleeving Christians But are they so indeed they doe not deserve so much as the name A Faith indeed they have but not that which is true and rightly planted For know this that True Faith and a constant wilfull refusall to be guided by God in any one particular whether the doing of a duety or leaving of a sinne are as incompetible as Christ and Bâ—â—â—al For aske a man that is thus partiall in his courses You say you firmly beleeve the promises of the life to come that God will pardon your sinnes and save your soule why do you not as firmly beleeve the promises of this life but are altogether caring and distrustfull in your affaires You beleeve verily that God is offended with murder adultery c. and therefore you leave them why doe you not beleeve also that hee is as much angry at swearing lying drinking and such like disorders You beleeve God hath forbidden stealing and you are perswaded t is nought why doe you not beleeve that usury bribery or idlenesse in a mans calling are as bad being as much forbidden You beleeve that t is a good thing to seeke unto God in time of adversity and when a man 's old sick and now neer unto death then to pray fast do all good works and live religiously is excellent why doe you not beleeve that the same courses of Piety and Holinesse are as acceptable to God as much required of us in time of health youth and prosperity sâ—â—ing God hath equally commanded them at all tiâ—… Aske a thousand such questions he connot answer you to onâ— For is it from a through consideration of Gods tâ—uth wisâ—â—ome power revealed in the Word that he is moved to beleeve such and such things If that were the cause why doth hee not equally beleeve all when Gods authority is the same in all Is it from true love to God and Goodnesse that he is content to be ruled in such things If that were the cause t is certaine he that loves goodnesse for its owne sake would love all things that are good and love alwayes in a good matter as the Apostle speakes What is it then I le answer for him t is that which the Apostle speakes of Heb. 3. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an evill heart full of unbeleefe that having embraced certaine truths not prejudiciall to it selfe upon vaine and worldly considerations in others slips the collar and departs away from the living God refusing to accept of his counsell The truth of this is most certaine from that excellent rule of S. Iames Chap. 2. 10. 11. Whosoever shall keepe the whole Law and yet faileth in one point he is guilty of all For he that said Thou shalt not commit adultery said also thou shalt not kill Now though thou doest none adultery yet if thou killest thou art a transgressor of the Law What is it equall that he who transgresseth the Law in one point should be held guilty of the breach of all the Commandements Yea it is most equall and just for Gods Soveraigne Commandement is the same in all Hee therefore that for conscience sake obeyes in one will obey in all Hee that breaks one wilfully and customarily keepes none at all for conscience sake and if all things hit aright he will be as ready to transgresse in the rest as in that one Wherefore God judgeth him according to the disposition of his heart that he is a transgressour of the whole Law So in our obedience of â—aith Gods truth is the same in every part of his Word he that hath spoken this he hath spoken that also he therefore that upon right grounds beleeves in one point will for the same beleeve in another if Gods authority cannot prevaile with him in one that is not the motive which makes him assent to others and therefore if occasion serve such a one will dissent alike from all according to which Habituall disposition of the soule he is rightly to be judged an Vnbeleever He that rejects Gods command in one thing doth not much regard it in any thing hee that willingly slights Gods authority and truth in this point makes as little account of it in another You have now here my brethren opened unto you that Master-veine wherein runnes all that corrupt bloud of Hypocrisie and secret Infidelity wherewith the greatest part of men professing Christianity are infected This is that bitter roote of mens Apostasie and back-sliding from Piety to profannes or from a true Religion to a false Even this partiall and ill directed Faith is that which one justly calls the greatest part of the Divells Iudiciall Astrology whereby he prognosticateth the downfall of many who yet seem Saints in the Church zealous professors of Religion Oh when he sees a man take a dispensation without asking God leave craving pardon with a God be mercifull unto me in this and so standing out in this or that knowne evill practice he now knowes what to judge of such a man he sees a prey within the reach of his snares which thereupon he sets so artificially fitting his temptations to his humors till in the end he catch his heele in the grin