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
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
causeth a cleere apprehension of eternall blessednesse few I say will bee found whose love to vertue growes not hotter or colder according as hope of temporall reward or feare of losse increaseth or slackeneth the flame as for Hypocrites the case is most apparant in them as is cleere in the practice of the Pharisees between whom and the Heathen there is little difference in these points unlesse that these Hypocries are the worse 2. The Righteousnesse of the naturall man is rather Negative than Positive in forbearing more than in doing He is magis extra Vitia quà m cum Virtutibus a harmelesse Conversation is reputed for a Vertuous innocencie and he is esteemed very good that is not so bad as others are Experience shewes it in all naturall men who content themselves in a freedome from such vices as they see and dislike in other men though themselves have in the meane time but little goodnesse And it must needs bee so seeing they want the sanctifying Spirit of God that should incline them to good practices and have only his restraining Grace which keepes them from breaking out into those enormities whereby they would shortly disturbe and overthrow all humane society 3. The goodnesse of the naturall man generally respects others more than himselfe his righteousnesse towards his neighbour in things that are done Teste Populo is greater than his Sobrietie in regard of himselfe in those things that are done Teste Deo Conscientia For in those common affaires betweene man and man which lie open to the eye and censure of many men will for the most part be carefull to maintaine their credit and esteeme as knowing that commonly men judge of others by their common Practice and Entercourse in publike businesse more than by their Private and Personall qualities Hence many have beene good Governours and Commanders both in peace and warre that for their particulars have beene vitious persons many good for the Common bad for their private Wealth good Subjects good Neighbours c. yet bad men dealing in this case as Covetous men doe in feasting who however sparing they bee in their private and daily spendings yet in publike entertainments exceed all for costly provision few take notice of the one and the Many will judge of all the rest by that which they once see and approve of So that the maxime of Politicians That the Opinion of Vertue is a Commoditie the reall Practice of it a burden seemes to be drawne out of the very dregs of corrupted nature it being generally the utmost aime of a sinfull man to cover his shamefull but beloved vices with the mantle of otherwise-disdained honesty 4. The naturall mans goodnesse is not Generall but confined within the compasse of some one or few vertues those whereto his naturall inclination and Civill Institution did best leade him This may be found true even in the most excellent of the Heathen who excelled some in fortitude some in justice some in liberality some in temperance c. but all almost had their great vices mingled with their great vertues that the case was doubtfull whether they were more to be loued for the one or hated for the other Wherein yet they dealt politickly Pravitatem unius Probitate alterius compensantes as Salvian speakes so counterpoysing Vice with Vertue that by the favour of some vertues pleasing and profitable to others they with lesse apprehension did freely practise many vices no lesse pleasing and commodious to themselves 5 The righteousnesse of the naturall man is not entirely good nor acceptable vnto God Which that it may appeare we are to see how farre the actions of the Heathen may be said to be good and pleasing unto God In morall actions two things are to be respected 1. The Matter and Substance 2. The Manner and Circumstances of it The Substance of every Morall Action is its Conformity with the Rule of Goodnesse id est the Law when that thing is done which is commanded by the justice and equitie of the Law The Circumstances or manner of the action consists 1. In the efficient cause or Person that doth the worke 2. In the end or scope hee proposeth to himselfe in working Both these I call circumstances of a morall Action Because by them the Quality of the action is not varied in it selfe but only in regard of Acceptation or Reward For that hee be a liberall man that gives an almes or a true friend that doth a friendly office it is nothing to the work it selfe for a covetous man or an enemie may doe the like but with this difference only that it cannot be accepted or counted thanks-worthy at their hands In like manner to make a good worke pleasing to God its necessary the person himselfe be first sanctified and regenerate but to doe a worke good for the substance of it this is not absolutely necessary Further for a servant or any other to performe his dutie upon Constraint upon Feare at Vnawares c. alters the case much in respect of favourable acceptance and merit of reward but not in respect of the goodnesse of such Services which may bee the same as in one that performes them willingly and out of regard of his dutie So that worke that is performed out of Hypocrisie Custome Formality Compulsion or by Chance may be a worke good in it selfe but never finde favour and reward with God unlesse it proceed out of a pure Conscience Againe for the End proposed in all actions it is manifest that neither a good end mends the Nature of a bad action nor yet a bad end marres the goodnesse of any vertuous worke Both are meerely Accidentall not Essentiall to the Action it selfe True it is in respect of our selves wee doe corrupt a good action by a bad meaning though as wee are more apt to marre then than to make wee cannot infuse any goodnesse into a vitious action by a vertuous intention But t is only in respect of our selves who get no benefit by such a worke Otherwise the action of a liberall man of a valiant man of a good common-wealths man though done for private respects of commodity or commendation may bee in themselves as good and by such as are ignorant of their intention will be judged to be as good as those that come out of a pure affection to vertue and sincere aime at publike benefit So likewise all the vertuous actions of the Heathen though done for private and carnall ends may bee the same for goodnesse with those which are performed by Christians with those Spirituall intentions of Gods glory and their owne Salvation Only God accepts not alike of those things that we doe to serve our selves as of those things which are done with a desire of his honour as man also in the like case would doe the same Now then seeing the Law commands the Circumstance as well as the Substance of every good and acceptable action that as wee doe all so wee
truth as themselves had either received by tradition from the Ancestors or learned by new revelation from God himselfe When the Church grew out of a family into a Nation and that as men multiplied so ignorance corruption increased God himselfe writes a Catechisme for the Iewes describing a short compendium of Religion in the two Authenticke Tables of the Law containing Ten words so few and so plaine that the shortest memory and shallowest wit might easily comprehend them And withall God now layes an expresse command upon his people both for themselves and for their children Deut. 6. 6 7. And these words which I command thee this day shall be in thine heart And thou shalt rehearse them vnto thy children and shalt talke of them when thou sittest in thine house and when thou walkest by the way and when thou liest downe and when thou risest up The word is emphaticall Thou shalt rehearse them continually 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt sharpen them by often and seasonable instruction giving an edge or point to the precepts of the Law that they may pierce into the mindes of the unlearned How carefully this strict injunction was afterward observed either by the Levites in publick or in private by masters of families wee cannot certainely define where Scripture is silent of both their practises but if wee may judge of the carefulnesse of former times by the carelesnesse of these there is good cause to thinke that both Levites in the Synagogues and Governours in their private houses were negligent enough in discharging this duty Yet we may well presume that there were both of the one and other not a few whose godly industry in this particular may justly shame the impious slothfulnesse of Ministers and People in latter ages Where will a David and Bathsheba be now found personages of highest quality yet counting it no disgrace to reade a Lecture of religion and morality to a yongue Salomon You shall finde their practise 2. Chron. 28. 8. Prov. 31. 1. And Salomon himselfe seemes to give that precept out of the experience of his owne most excellent education Teach a childe the trade of his way and when hee is old he shall not depart from it though himselfe scarce did so Yea albeit infinite corruptions have at this day deformed all religion among the Iewes yet even to these times may be seene some prints of their ancient discipline among them whose children are in their tender yeares first taught the law and bookes of Moses and after that their Talmudicall Traditions with such care and industry as their skill in Iudaisme at 17. exceedes the knowledge of many among us in Christianity at 70. whereof see the learned Buxd. Synag Iudaic. c. 3. But come we unto those times when the Sunne of righteousnesse arose and the knowledge of holy things shone in its full strength by the ministery of Christ and his Apostles and we may trace this practise by its apparant footsteps even from the first age of the Christian Church and downeward The words which I have read are but a copy and briefe description of the Primitive Catechisme the Apostle Paul commends to Timothies custody 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pattern and delincation of wholesome doctrine which hee had learned from the Apostle 2. Tim. 1. 13. which also Rom. 12. 6. he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Analogy of faith contained in all fundamentall points of sacred doctrine with which all interpretations of Scripture must beare due proportion Now very necessity drave them in those Primitive times to draw religion into compendious heads and short summaries partly in regard of Infidels who being converted to the faith were to be instructed in the maine points of Christian beleefe a thorow knowledge and open confession whereof was required of them at their Baptisme partly in respect of the children of Christian parents who because of the dangerous sollicitations of Idolatrous Gentiles and Hereticall Christians privily creeping in to beguile by craftinesse ignorant and unstable soules were of necessity to have their mindes setled in the chiefe and generall conclusions of Christian doctrine by which they might defend themselves against all sophistical seducements Both these whether new Converts or yongue Christians were anciently called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 till their Baptisme and Confirmation and for such whose narrow wits could not comprehend large discourses it was needfull to make use of Epitomes Touching the word we finde it more ancient than this custome and more generally understood than of it onely In generall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in its Metonymicall signification is to teach others vivâ voâ—â— by speech sounding into their eares in speciall to instruct any in the first rudiments of an art or science because such as are ignorant learne more by others teaching than their owne study In the generall acception besides profane authors wee finde it used in the new Testament five severall times Luke 1. 4. That thou mightest acknowledge the certainty of those things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof thou hast been instructed saith S. Luke to Theophilus rendring the reason of the dedication of his Gospell unto him Of Apollos an eloquent man mighty in the Scriptures it s said he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instructed in the way of the Lord Act. 18. 25. Rom. 2. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instucted by the Law againe 1. Cor. 14. 19. I had rather in the Church speake fiue words with mine understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that I might also teach others than ten thousand words in a strange tongue But most notable is that place Gal. 6. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let him that is taught in the Word make him that hath taught him partaker in all his goods In all which places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bee taught or instructed as the circumstances of the Texts doe evidently demonstrate But in times presently succeeding the Apostles and since the word hath been usually taken by Ecclesiasticall Writers in the strictest sense for the first instruction of yongue beginners in the rudiments of Christianity For now began the Gentiles in great multitudes to joyn themselves unto the Church and the number of those that were to be Catechised daily increasing gave occasion to the Pastors of every Congregation to bee more frequently imployed in this businesse And as the burden grew heavier so new meanes were devised for their better institution Hence besides the Pastors and Bishops of the Churches there were some specially deputed to attend this office who from their imploiment were called Catechistae and not onely in the Temples but also in Schooles opened for that purpose did teach such as were rude and ignorant the elements of Christian religion Famous above others is that Schoole at Alexandria in Egypt wherin so many learned men taught and so many holy Martyrs and Confessors had their first education There it was that Origen
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
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
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
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
direction for the right and acceptable worship of God in some sort which is nothing but a fancie overvaluing natures abilities against all reason and common experience and by consequence taking away the necessitie of Scriptures and divine Revelations to teach the right way of worshipping God in Christ. If they say t is some Supernaturall Revelation it must be knowne wherof when and by what meanes it is bestowed on the Heathen Is it of the Law or of the Gospell is it made knowne unto them by some inward suggestion vision or dreame or by outward instruction from a Preacher or Prophet invisibly convayed unto them by miracle or extraordinarily raised up among them againe when is this supernaturall knowledge bestowed on Pagans have they it as soone as they come into the world if so t is Naturall or is it given afterwards at yeares of discretion if so then t is not in Infants and so not in all the Heathen and at what yeares is it bestowed and what if they die before that age All which quaeres are inexplicable and draw into most vexing and torturing absurdities a sufficient proofe that there is no such thing as Sufficient grace to conversion given to Indians Americans Tartarians and other Pagans when they that defend it cannot tell what it should bee For seeing t is neither any Naturall or Supernaturall knowledge I thinke none will be so senselesse to say that it is some Naturall or Supernatupower or ability For if it be Naturall t is not Grace if Supernaturall t would be knowne to what purpose a Supernaturall ability should be given to ignorant Infidells to doe they know not what 2. Let 's come to experience and judge wee by what meanes it may possibly appeare unto us that the Virginians and other Americans or the Inhabitants of Southerne unknowne parts of the world have at this day or ever have had before or since Christ sufficient grace for their Conversion and Salvation What instance and example can bee given in so many ages of any one among these or other Gentiles that hath been converted by this Sufficient grace Strange that what is ordinarily bestowed on all should never take effect in any If it doe take effect extraordinarily in some how know they that If ordinarily in many then farewell the prerogative of the Iew above the Gentile of the Christian Church above Pagans if God ordinarily have his Church his Converts his right Worshippers even amidst the darknesse of Gentilisme without the knowledge of Christ and all divine revelation of Gods will in his Word These opinions are as Moulin speakes like sicke mens dreames or rather madde mens ravings 3. Let us inquire of the Scriptures and see whether they speake as favourably of the Gentiles as these pitifull Remonstrants doe In them we shall finde another manner of censure both touching their forlorne estate in Ignorance and Infidelity as also the impossibility of their recovery into Grace except by greater helpe than the Arminians afford them Of the Ephesians Paul testifieth that before they were converted by the Preaching of the Gospell They were at that time without Christ aliens from the common-wealth of Israel strangers from the covenant of Promise having no hope and being without God in the world Ephes. 2. 12. And Matthew out of the Prophet Esay witnesseth of all the Gentiles that before the light of the Gospell was risen to them they sate in darknesse and in the region of the shadow of Death Mat. 4. 15 16. This was the condition of the Nations in their pure Naturalls so fully expressed by those places as nothing can bee more significantly declared Now for the meanes they had to come out of it and bee converted the Scriptures deny them all unto them God favoured them not nor had any regard to bestow grace on them for In times past he suffered all the Gentiles to walke in their own waies saith Paul Acts 14. 16. The Word and Ordinances of his worship they had not for He sheweth his Word unto Iacob his statutes and his judgements unto Israel Hee hath not dealt so with every nation neither have they knowne his judgements as the Prophet speakes Psal. 147. 19 20. A Preacher they have not and How should they beleeve in him of whom they have not heard and how should they heare without a Preacher Rom. 10. 14. Naturall ability to know the mysteries of the Kingdome of God they have not for The Naturall man perceives not the things of the Spirit 1. Cor. 3. Nor is there any such power given them from God for Vnto you it is given to know the secrets of the Kingdome of Heaven but unto them it is not given Mat. 13. 11. and Without mee yee can doe nothing Ioh. 15. 5. What shall wee thinke then the poore Americans can either know or do in point of godlinesse by the pretended power of Sufficient grace when the Pharisees and other Iewes yea the Apostles themselves could do nothing without a speciall gift and assistance from Christ whereof they will not say those Pagans are made partakers Wherefore there is good cause wee should reject this monstrous opinion of Sufficient grace for Conversion bestowed upon Savages and Infidells as being contrary to Scripture common sense and reason Nor can it be thought but that the authors of it are ashamed of the absurdity thereof although the Sequell of their other tenents one errour drawing on another have inforced upon them a necessity of defending this also And that it may not goe abroad without the Patronage of some colour of reason they proceed in the justification of it upon two grounds 1. That the light of Nature if it be well used is of it selfe sufficient to convert a Heathen from his idolatrous and evill wayes and bring him to a right knowledge and worship of God in some sort 2. That if the Gentiles use the light and helpe of Nature well and with their best endeavour God is ready nay hee is bound in justice to bestow on them one further grace viz. the knowledge of themystery of Redemption These two are the rotten pillars of Vniversall grace given unto the Gentiles which how shaken and riven they are you may soone perceive if wee pill off that plaister of doubtfull words wavering and darke sentences wherewith they are daubed over for the matter is so shamefull that they dare scarce speake out their minde plainely But their opinion in plaine termes is this God say they hath given sufficient strength to all the Gentiles to use their Naturall gifts well Be it so But what is this Well Vsing of Naturall gifts It is that say they whereby they may in some sort according to their measure forsake their idolatrous and wicked practises and attain to the right knowledge and worship of God and reformation of Life But may all this be done without the helpe of Supernaturall revelation Yes for say they if a man goe so farre as with utmost endeavour hee
doe it As God commandeth and seeing the Circumstances of every good worke are a pure Conscience and Faith unfained the Cause and the Glory of God the End which give such beauty and so sweet a relish to all actions as that without them they are deformed and unsavoury in the eye and taste of the Almighty it is manifest that all the morall actions of the Heathen fell short of their Compleate perfection forasmuch as their Persons were unholy their Consciences defiled their Purposes perverse and crooked and their best Intentions finally resolving themselves into temporall worldly and selfe-considerations But if wee looke unto the substance of the worke it selfe wee shall finde little difference betweene many actions of the Heathen and of Christians there being as exact proportion and correspondence to the rules of Iustice observed by the one as by the other yea many times more by the Heathen than the other It were a consideration worth ones labour to parallell the lawes customes and famous actions of the people of God with those which we finde like unto them recorded in humane history we should see that many particulars would carry a faire resemblance betweene themselves and have the same stampe of vertue imprinted on both This morall goodnesse in Heathen men was no doubt pleasing and acceptable to God so farre forth that he liked the worke and approved of it with that common allowance which he affords to all things that beare any stampe of his owne goodnesse but not so that he liked the person and accepted of it into any speciall favour of grace For it were most absurd to imagine that the Iustice Temperance Valour Chastity of an Aristides Cato Scipio Lucretia c. shall stand condemned before God with the same censure of dislike as the rapine luxury cowardise lust c. of a Sardanapalus Caligula Messalina or such other miscreants Nay he approved of their vertue and civility as the effects of his owne grace in common bestowed on the Gentiles for a common good and in testimony of this his approbation hee prospered those persons and common-wealths among whom sobriety of life strictnesse of discipline severity of good lawes was best maintained And Heathenism it selfe could discerne the ruine of Common-wealths to spring originally from the neglect of Piety and Vertue To conclude then and summe up all touching this point Gods Nature and Attributes his Godhead and eternall Power and Providence are indeede cleerely to bee seene in the Creatures if the Heathen had eyes to see them as Adam had at first But though they be still as visible as they were yet man is blinde and cannot behold them It is very little the Naturallman hath seene not much that hee can see What hee knowes might teach him that God is to be worshipped otherwise than he doth but cannot shew him how to worship him as he ought Whatever he doth or can do in the worship of God nothing is done aright for matter or manner His Inward worship is unholy because his heart is so His Outward worship is superstitious and idolatrous because hee is utterly ignorant of Gods appointments both are false and displeasing being presented to God without a Mediatour of whom the Heathen have no knowledge Againe the Nature of their sinne and misery is above the reach of the Heathens knowledge and therefore Grace and Mercy are beyond the possibility of their desire both which yet are the first step to true Conversion Finally for their vertues they are corrupted in the roote perverted in their buddes defective in their whole practice So that unlesse we will thinke that a civill Conversation without all Sanctity of heart to be true Conversion a kinde of bare Naturall reverence of the Creator in some cold affections of Love Feare c. or an externall superstitious invented worship without all warrant from God To be Gods true right worship in part which are the things the Heathen can attaine unto it appeares to be a vaine assertion to affirme That God hath afforded sufficiency of ability to the Gentiles by the good use of Nature to convert truely to the right worship and obedience of God This of the first the second ground is That if the Heathen use the light of Nature well God is ready yea bound in justice to bestow on them Supernaturall light of grace In the examination of this we neede not be long it being supported by the former together with it it falls to the dust A meere imagination it is withour all warrant from Scripture though for it they bring that place Matth. 25. 29. For unto every man that hath it shall be given and hee shall have abundance i. e. say the Arminians Hee that hath the light of Nature and useth it well to him shall be given the Supernaturall light of grace An Arminian glosse that corrupts the Text which is to be understood of painfulness in the Ministers of the Gospell in the emploiment of such gifts as God hath endewed them withall for the benefite of the Church Which gifts and abilities being well used increase through Gods blessing but if neglected decay utterly through his secret curse as experience shewes in painfull or idle Ministers If the argument be framed only by analogy from this Text and the generall equity of it That whosoever uses any thing well shall have more given unto him besides that this is a very large interpretation which will admit of many exceptions it is to bee noted that in their deduction they mistake the proportion observed in the Text and Parable which speaketh of an increase in the Same not in a Divers kinde Hee that hath meane gifts for the Ministry and useth them well he shall have greater gifts in the same kinde But thence to collect Hee that useth Nature well shall have Grace given him is as if wee should say He that useth his health well shall have riches or honours given him things of another nature It had been true if they had said Hee that useth Naturall light well i. e. studiously in the search of all good knowledge in him that light shall be increased as it was in Philosophers but this made not to their purpose and therefore they take a wide step from Nature to Grace In Scripture therefore there is no ground for this conceit besides there are these three errors in it 1. Against Experience which shewes that grace hath not beene bestowed where they have had the best Natuturall dispositions as is plaine by rejection of the Tyrians and Sidonians and Vocation of the Capernaites though they were naturally better fitted to entertaine the Gospell than these as also by the long rejection of all the civill and learned men of the Nations of the world who though they used their Naturall reason farre better than other barbarous people yet were left destitute so many ages of all Supernaturall helpes as well as they 2. It is founded upon two false Suppositions 1. One That the
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
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
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
so with us that wee know not what these things meane if to our apprehension there appeare more terror in the angry words of a King than the most peremptory threatnings of God if a reproofe of a knowne fault will be rejected by us with contempt and gall if we sleight the sweetest exhortations and the Consolations of God seeme a small matter to us if wee can with a Confident scorne of all Gods counsells hold a resolution to goe on still in our owne courses let God and his Ministers say what they list if our Corruptions trouble us not and of all things in this life we take least notice of the sinfull estate of our soules or of all pleasures and studies wee finde least content in hearing reading meditating on the Word These things are infallible Symptomes of Spirituall death that hath seazed on us and that as yet wee have not so heard the Word the Voyce of the Sonne of God as to be made alive by the hearing of it This tryall is certaine and this Change that the Word and Spirit worke in our regeneration is very sensible if wee be not sensible of it we may be bold to Censure our selves that as yet wee have it not To conclude they only heare the Word as the word of God which finde in it Gods power working Sanctification in their hearts others heare it only as the word of man which goes no further than the naturall care and understanding Where this change of the heart is not all reformation in the life is but counterfeit and hypocriticall In the two former Questions wee have examined the pretended sufficiency of Grace universally bestowed on all whether within or without the Church and shewed you that all those gifts which are ordinarily given either to Christians or Heathens are utterly insufficient for to worke their true Conversion unlesse there bee a further aide of the speciall grace of the Holy Ghost working on the Soule to the sanctification thereof Wee are at this time to come unto our third and last Question whether or no supposing such grace to be given as is truly sufficient to convert it be notwithstanding in mans power freely to choose whether he will be converted or not converted by it The Arminian affirmes that it is so and that when God directly intends to Convert a man and for that purpose affords him all gracious helpes needfull to be given on his part then Man by the liberty of his Will may resist Gods will and worke so as they shall not worke his Conversion A desperate error which whosoever maintaines it is impossible that Christian Humilitie and thankfulnesse can have any place in that mans heart Wherefore it behooves us much to be rightly informed in a point of such consequence wherein it is so easie to become an enemy against the grace of God The Question then is this Whether it be in mans power so to resist the grace of God as finally to hinder his owne Conversion In the explication of this Controversie I shall with Gods helpe proceed in this order 1. To shew unto you in briefe the Opinion and Errours of our Adversaries in this point 2. To unfold and confirme that Truth which the orthodox Church defends as touching this matter 3. To answer such Arguments as are made against it The Opinion of the Arminians touching the power of Mans free Will in the worke of Conversion is most fully and freely expressed by that perverse Sectary Iohannes Arnoldi Corvinus in these words of his so often mentioned in the acts of the late Synod and which are most worthy to be had in everlasting detestation Positis saith he omnibus operationibus gratiae quibus ad Conversionem in nobis eâ—â—iciendam Deus utitur manet tamen ipsa Conversio it a in â—ostra Potestate libera ut possimus non converti id est nosmetipsos vel convertere vel non converters id est Suppose all the operations of Grace which God useth to worke conversion in us bee present yet Conversion it selfe remaines in that sort free in our power that wee may be not converted that is we may convert or not convert our selves This is plaine dealing without ambiguity and doubling When God hath done all that is to be done for his part 't is still on our free choyce whether wee will convert or not Their explication of this conclusion is as strange as the conclusion it selfe is hereticall It is thus there are two operations of Grace precedent to a mans Conversion 1. Illumination of the Vnderstanding in the cleere knowledge of the Law and Gospell Sinne and Grace Which illumination is not you must thinke wrought by any immediate worke of the Holy Ghost opening the understanding to discerne of Spirituall things but by the very plaine evidence of the things themselves so cleerely declared and represented to the Vnderstanding that every man having the use of reason aâ—d judgement and being attentive in the hearing or reading of the Word may by the help of his naturall reason without other Supernaturall light understand the sense of all things delivered in Scripture needfull to be knowne beleeved hoped for or practised This is the first worke of Grace upon the Vnderstanding the next is in the 2. Renovation of the Affections which are quickened and rectified with new motions towards spirituall things So that a man not yet converted may truly Sorrow for his offending of God Bewaile his spirituall death in sinne be inflamed with the love of the truth Desire Grace and the Spirit of regeneration hunger and thirst after righteousnesse and eternall life truly wish for deliverance out of his sinfull estate in briefe offer up to God the Sacrifice of a contrite and broken heart in Humilitie in Confession of sinne in Prayers for mercy in a Purpose and an Assay of amendment of life And thus farre the heart or affections may be changed and quickened when yet a man is not Converted Now this alteration which is wrought in affections is if you will beleeve them not any immediate effect of the Holy Ghost working this change in them but the proper cause of it is the Illumination of the understanding whereupon followes necessarily the stirring up of the affections in their right orderly motions which formerly were dead and disordered by reason of the darknesse of the minde misguiding them These two workes goe before mans Conversion and are wrought in all that heare the Word Vniversally and Irresistably the plainesse of Divine truth is such that men though they would cannot avoide the knowledge of it and the dependance of the affections on the Vnderstanding is such that their motions must needs bee conformable to the knowledge and apprehensions thereof When these two effects are wrought in a man hee is then furnished with sufficient strength to Beleeve and Convert if he will This power and strength is given him irresistably will he nill hee but for the Act of
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
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
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
thence he is confident God will helpe him now Wherfore when his men rage chafe and forget all faith in God and respect to their Captaine Dauid is quiet and Comforts himselfe in the Lord his God as in verse 6. The like strength of Confidence we find in the same holy man in his combat with the Philistiâ—n 1 Sam. 17. where from experience of Gods helpe in time past defending him in his lawfull calling against the Beare and the 〈◊〉 yon he confidently assures himselfe of the like assistance victorie in that his rightâ—ous quarrell against the vncircumcised Philistim v. 36. The same course takes the Psalmist in Psal. 77. where being in great affliction and tentation he strengtheneth himselfe in hope of comfort by the consideration of Gods workes of old and all his mercies heretofore shewed vnto his people Thus experience breeds Confidence and we readily trust him whom we haue once thorowly tried Where let me commend vnto you a point of Christian wisedome the practise whereof will cause a singular increase of Faith in vs. It is this that we would carefully giue our minds to obserue all such experiments of Gods mercies or iudgements on our selues or others as we can take notice of comparing the particular euent that we see with the promises or threatnings that are generally deliuered in the Scriptures Looke ouer all the passages courses of thy life marke wherein God hath done vnto thee according to his Word Thou praiedst such a time seruently and he heard thee in such or such a businesse then committedst thy way to him and he brought it about according to thy desire beyond thy expectation thou wast cast vpon this or that extreamitie and God when thou soughtest to him deliuered thee beyond all hope such a Grace thou didst want or such a Sin thou wouldâ—t faine be freed of God helped thee to the one and against the other when thou didst follow such directions as his Word prescribed thee at one time thou sinnedst and as God had threatned so wast thou plagued at another time thou didst some good worke receiuedst a blessing according to the promise Againe looke abroad and see how God deales towards others See in one place a Kingdome plagued for Idolatry in another a Countrey professing true Religion yet vndone by the wicked liues of the Inhabitants see here a Vsurer Briber Oppressour and cruell incloser that hath raysed his fortunes by all vniust dealing it may be whilst he liues himselfe and family turned out of all a begging or in his third heire all this wealth blowne away his name and posteritie rooted out or left for a curse and reproach vpon the face of the earth There behold a murderer pursued at the heeles by stronge vengeance that neuer leaues him till his blood be shed that hath shed the blood of another See else-where an Adultorer eaten vp by the secret curse of God which deuoureth all his substance no man knoweth how One the other side marke how God blesseth Kingdomes Families priuate persons wherein by whom Religion Iustice discipline ciuilitie sanctitie are professed and in truth maintained If we would vse diligent obseruation in this kind it would quickly appeare vnto vs that God is most constant in his courses That the Scriptures do containe in them a perpetuall infallible rule that hold true in all times ages of the world according to which God euer hath and alwaies will order his prouident administration of all things We should see the same punishment still attending vpon the same sins the like rewards to be still bestowed vpon the like vertues that God is as neere to helpe vs now as euer he was and also as swift strong to plague as he hath bin towards men of old time This would proue of singular vse for the strengthening of our Faith when wee shall euidently see the euent of things to answer in iust proportion the reuelations made touching them in the Scriptures The grosse neglect of this hath bred in the world those monstrous sins of Atheisme and Infidelity wherewith this age is infected as much as any We haue indeed praysed bee God the Word read and preached vnto vs plentifully but where shall we find the man that doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 walke exactly by this rule Making the precepts of the Word the ground-plot of all his practise as the Apostle would haue vs Gal. 6. 16. When they behold many strang accidents in the world doe they thinke you iudge of them by the Scriptures searching into them for the reason and cause of those things thence concluding with the Iewes in Zach. 1. 6. As the Lord of Hostes hath determined to doe vnto vs according to our own waies according to our workes so hath he dealt with vs. Nothing lesse they haue no such thought come into their minds as this Loe here how true the Lord is such a promise or such a threatning set downe in such a place of the Scriptures So likewise for the getting vsing of wealth honour friends learning health or other good things of this life for the generall dispach of businesse in mens callings for the auoiding of troubles that come vpon them thinke you that men do call the Word to counsell as Dauid did and doe they out of the Scripture take a platforme of all their proceeding applying the generall rule to cuerie particular occasion and thence obseruing the Euent accordingly No they thinke of no such matter it seems a strange motion to them that you will offer to perswade them to loue by the Booke They follow no such rules the good they onloy or the euill they escape they thanke God for it in Complement but are indeed beholding to their wits friends and good fortune it was their direction they tooke thought of nothing further Thus for the greatest part of men God is not in all their wayes their eyes are neuer towards heauen to consider the works of God and to regard the Operation of his hands their thoughts are neuer vpon the Word to obserue how euerie prescription thereof hath its Probatum est written vnder it in visiblâ— characters of euerie dayes experience Let vs not my brethren walke as fooles but as wise hauing our eyes in our heads to take notice of all such occurrences as haue vpon them a character of Gods speciall worke of Prouidence If they be abroad in the world learne thereby that conclusion of faith which Ps. 58. 11. is gathered from the like obseruation Verely there is a reward for the righteous Verely he is a God that iudgeth the Earth If they be priuate that concerne thee in particular take such exact notice of all passages of thy life that thou maist be able to declare vnto another and say Come and heare all ye that feare God and I will declare what things the Lord hath done for my soule Ps. 66. 16. This experimentall obseruation of
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