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
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
the Morall Law 110 Faith Legall and Euangelicall the same in substance and differ only in the vse and obiect 111 The excellencie of Faith 158 What Faith or beleefe is in generall 159 How it agrees with and differs from knowledge opinion 160. c. Three grounds of the certaintie of assent in Faith 164. 206 The first 206 The second 220 The third 222 Faith a degree beyond beleefe being an assent with confidence and reliance 170 Faith taken in a speciall sence as it is Christian Faith described 171 Diuers acceptions of it ibid. 172 The obiect of Faith described 172. c. The subiect euerie reasonable creature 197. 198 Faith is in the whole heart euen in the will as well as in the vnderstanding 199. 230 Faith which Papists call iustifying is the faith of diuels and reprobates 237 Faith foolishly distinguished by Papists into formed and vnformed 237 Faith without works differs in nature from Faith with workes 238 Particular assent in Faith and the root and cause of it 241 The obiect of it two-fold 244 Faith of the Elect wherein it differs from Faith of Hypocrites 247 Faith vnfained 253. 254 Faith of Hypocrites doth not assent to all Diuine truth at all times 147. 148. c. Faith implicit of Papists confuted 194 Faith in the particular promise of grace defined 257 The iustifying act therof propounded proued 258 How it is wrought 259 The comfort of it 260 Faith of the Elect by what degrees of assent and essentiall differences it is distinguished from other Faith 226 Temporarie Faith 227 The causes of it 228. 229 G GOD as Creator how far he may be knowne to naturall men 65 Goodnesse of the naturall man not generall 80 It respâ—cts others more then himselfe 79 Grace what the habit of it is 7 It is infused all at once 10. 11 The actions of it appeare sooner or later stronger or weaker in some 9 It is so firmely wrought in the Elect that it shall neuer be blotted out 34 Grace preuenting assisting inciting helping 13 By what meanes Grace may be quenched 37 Grace sufficient for conuersion not giuen to the Gentiles while they are out of the Church 55. 56. 57 Nor to all Christians in the visible Church 88. 89. c. Grace of conuersion friuolously distinguished into sufficient and effectuall 89 Grace sufficient to conuersion is alwayes effectuall and effectuall Grace onely is sufficient 91 Grace giuen to those who are within the Church set forth in the diuers kinds thereof 94 Grace doth not rectifie inferiour faculties first 127 Grace sufficient to beleeue and turne to God is no other but the Grace of regeneration 92. 93 It is not giuen to all 93 Grace preparatiue to conuersion how it may be resisted 140. 141. c. H HOly Spirit giuen two wayes 26 I IGnorance of the very time of our conuersion no iust cause of doubting fear that we are not conuerted and why 44 Illumination both naturall and spirituall described 94 95 When it is not sufficient for sanctification of the heart 101. c. Common Illumination not giuen to all hearers of the Word 100 Image of God wherein Adam was made 4 Implicit faith of Papists confuted 194. c. Infants dying without Baptisme may be saued 45 Infants are charitably supposed to be regenerate in Baptisme 45 Why they may not receiue the Lords Supper 49. 50 Infusion of grace hath no concurrence of mans naturall abilities but onely requires in him a passiue capacity to receiue 32 K KNowledge of Christian Religion must be alwayes increasing and fruitfull Preface 14 Knowledge meere naturall of the Morall Law brings little practise 70 Knowledge more certaine then beleefe in things of the same kind 166 Perfect Knowledge takes away all beleefe 167 Knowledge by sight so far as sight goes takes away faith 191 Knowledge distinct and explicit of Diuine things necessarie to the being of faith 192 L LAw morall how far it may be knowne to a naturall man 66. 68 Learned men vnsanctified fit to make hereticks pr. 19. 20 Loue of God reacheth to the Elect before they be regenerate 17 Considered in it selfe it differs from the manifestation of it to vs 18 Gods Loue to our persons and actions 19 Light of nature well vsed by the Heathen doth not bind God in Iustice to giue them supernaturall light 84 MEanes of common faith 229 Meditation of what things will stir vs vp to praise Gods rich grace and mercy in our conuersion 38 Ministers dutie in preaching the Word 113 Miraculous faith ground on immediat reuelations 173 Motions naturall and spirituall which are wrought by the Word described 95. 96 NAturall man cannot by the most industrious vse of all helpes naturall attaine to the least knowledge of God as he is mans Redeemer in Christ 64 His knowledge of God confined within two limits 65 How far his knowledge of God as Creator reacheth 65 He neuer goeth so far in practise as he might and as he knowes he ought to doe 71 He neither knowes the cause nor can iudge aright of the nature of sin 74. 75 His vertue and goodnesse how far it goes and is approued of God 76 He cannot possibly desire grace and mercy and why 84 Necessitie doth well stand together with libertie in the will regenerate 156 OBedience of regenerate men how it is made irregular 152 Obscuritie in the obiect of faith as it is held by the Papists confuted 187. 188. c. Obseruation of Gods mercies iudgments on our selus or other a speciall meanes to increase faith 223. P PAssions and affections naturall not subiect to reason 124 Plainnesse of speech and matter to be vsed in preaching of Gods Word Pref. 22. 23 Priesthood of Christ and how Christ and Aaron agree and differ Pref. 23 Promises the obiect of faith 170 QValities in the reasonable soule differ three wayes according to the threefold state of man 4. 5 REgeneration improperly ascribed to the Word 97 Regenerat man hath in him two contrarie qualies grace and corruption as he is spirituall he neuer resists the worke of grace 148 Resistance of grace in Regenerat men whence it flowes 151 How the preuailing act of it is taken away 152 VVhy it preuailes many times 153 Religion breeds ciuility knowledg of all arts 68. 69 Righteousnesse of the naturall man not acceptable to God 81 Rather negatiue then positiue 79 More outward then inward 76. 77 SAnctification how it goes before iustification 21 It is infused into Infants 43 VVrought in a maner meerely supernaturall 29 Sanctification how it hath mans free-will concurring to it two waies 31 Man not a moral agent in it 33. 34 Schollars how made complete Pref. 20. 21. c. Scriptures freed from Popish imputations of obscurity 177. 178. c. How they are certainly knowne to be Gods VVord 208. 209 By themselues 213 and by the Spirit 214. 215 Sin what a snare it hath layd to intrap wicked men 139 Spirit how far
though till then wee shall not be so thoroughly heated with it 2. Betweene Gods love to our persons Gods love to our qualities actions A distinction which God well knowes how to make and wee should sometimes learne to use it not hating mens persons because of some infirmities Parents I am sure are well skilled in putting this difference betweene the vices and persons of their children those they hate these they love and when for their vices they chastise their persons they remember with much compassion that t is a childe whom they have under the rod. To the point the cause is alike betweene God and the Elect his love to their persons is from everlasting the same nor doth their sinnefulnesse lessen it nor their sanctity increase it Because God in loving their persons never considered them otherwise than as most perfectly holy and unblameable in Christ. But Gods love to their qualites works then begins when both the one and other become holy by the grace of conversion before which time and after too God is angry even with his Elect and testifies his hatred of their sins as much as of any others by manifold chastisements upon their persons for their offences Wherefore though Paul were a chosen vessell dearely beloved of God for his person even then when in ignorant zeale hee furiously persecuted the Church yet for his conditions they were hatefull and highly displeasing to God till after his conversion Most true it is that sin doth justly make that person hatefull in whom it is and it doth so in the reprobate whose sinnes God hates and for their sinnes their persons which he alwaies beholds polluted in their uncleannesse yet in the Elect whom hee hath loved for ever this difference of affection is manifest God approves of their persons whilst hee disallowes their corruptions and when his fiercest wrath was shewed against the sinnes of the Elect in the person of Christ then did God most compassionately love the persons both of Christ and of all the Elect. Wherefore God might easily take away his Image from Adams nature yet not his favour from his person which he loved as elect in Christ whilst yet he punished his transgression sharply and we see nothing more common in Christian observation than for men after such time as they are converted and assured of Gods tender love unto them yet then to feele the bitterest stormes of his displeasure raised up against them for their sinnes Hence then it appeares that our effectuall Vocation and Conversion is justly to be accounted a fruit or effect of Gods singular favour towards the persons of his Elected with whom being actually reconciled in Christ having justified them from all their sinnes by his merits he afterwards sends forth his holy Spirit into their hearts calling them from darknesse to light from under the power of Satan and their corruption to the libertie of Gods sonnes that being thus sanctified they may be made meet to be partakers of the inheritance with the Saints in light And whereas that place of the Apostle Heb. 11. 6. Without faith it is impossible to please God may breed a doubt against this which hath beespoken as seeming to imply that before our actuall Conversion and Beleeving wee are no way at all pleasing unto God nor beloved of him For the removing of this scruple wee are according to the second distinction understand this place of the Actions not to the Persons of the Elect. Towards their Persons hee beareth perpetuall good-will but this is secret they feele it not nor doth so much appeare vnto them or others till their conuersion when only God declares himselfe to bee pleased both with their persons and actions But for their actions t is certaine no worke whatsoeuer any of the Elect doth before the infusion of sauing faith can bee done according to Gods will and so be pleasing vnto him Of which ordinary course of pleasing of God in our Workes according to his reuealed will this place is to be interpreted and that out of the place it selfe for it is apparant the Apostle giues a reason why Abels Sacrifice pleased God not Cains why Enochs life and religious walking with God was pleasing to him namely because they had faith in and by which they performed those seruices acceptably Without which faith it is impossible saith the Apostle to please God namely in any Worke that we goe about he addes the reason For he that cometh to God whether in sacrifices prayers or any other religious duties to be performed to God he must beleeue that God is that he is a rewarder of them that diligently seek him Here therefore is nothing against that Love of God which he alwaies beares towards his Elect in Christ through whom they are pleasing vnto him when yet their works please him not And thus much of the Moving cause of our Effectuall Vocation viz. Gods Love and Actuall Reconciliation with the Elect. From hence I deduce two corollaries 1. That Sanctification and Inberent righteousnesse goes before our Iustification and imputed righteousnesse but with a distinction of a double justification 1. In Foro Diuino in Gods fight and this goeth before all our sanctification for even whilst the elect are unconverted they are then actually justified freed from all sin by the Death of Christ God so esteemes of them as free and hauing accepted of that Satisfaction is actually reconciled to them By this Iustification we are freed from the guilt of our Sins and because that is done away God in due time proceeds to give us the grace of Sanctification to free us from sins corruption still inherent in our Persons 2. In Foro Conscientiae in our owne sense which is but the revelation and certaine declaration of Gods former secret act of accepting Christs righteousnesse to our justification The manifestation of which to our hearts and consciences is the only ground of all our peace and comfort and it followes our Sanctification upon and after the Infusion of Saving Faith the only instrument of this our Iustification This distinction is needfull to be obserued as giving light to many things and without it I know not what reasonable construction can be made of these words of Tilenus Synt. part 2. cap. 45. Thes. 38. Perperam absurdè prorsus inter effecta Sanctificationis numer atur justificatio quae illam naturâ praecedit neque enim sanctificatur quisquam nisi jam justificatus omninoque necesse est ut arbor bona sit priusquam bonos ferat fructus If he meane that no man is sanctified but he that is first justified in Gods sight by Christs righteousnesse accepted for him t is true but if that none is sanctified but he that is first justified in his owne sense through the apprehension of Christs righteousnesse by faith t is apparantly false seeing a man cannot have Faith nor use faith till he be first sanctified And the reason hee gives
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
Beleeves or Praies or gives almes or rejoyceth in the hope of happinesse as some would fasten upon us such a senselesse assertion it is man that doth all these but man assisted by Grace But now concerning the former respect for the first Infusion of the Habite of grace into the soule wee utterly deny all Active concurrence of mans naturall abilities to the acquiring and generating of grace in his heart and grant him onely a Passive capacity to receive it bestowed on him And we maintaine that in this Case neyther the Holy Ghost workes like a Naturall nor man like a Morall agent The worke of the Holy Ghost is not like that of Naturall agents in the production of Materiall Formes brought out of the Power of the Matter that is if I understand Naturalists in that Phrase resulting out of the Inherent qualities of the Subject diversly compounded and â—ipened by the externall agent or as those agents worke in the generation of Second qualities arising out of the different mixture of the First in both which the qualities of the Subject concurre with the outward agent in producing the effect This worke is of a higher nature like the infusion of the Reasonable Soule into the Conception to whose creation the body conferres nothing at all and to its introduction nothing but a passive capacitie It is a change of our nature a creation of new qualities not a perfection of the old an habituall qualitie meerely infused by Diuine vertue not issuing out of any inward force of humane abilities howsoeuer strained up to the highest pitch of their naturall perfection And therefore againe man in this work of sanctification is not any morall agent as when by many commendable actions he gets to himselfe the habit of morall vertue No Civilitie is a hopefull preparation but no working cause of sanctitie Take that and all other the most likely dispositions you will let there be sweetnesse of naturall temper ingenuitie of education learning good companie abstinence hatred of grosser vices respect of lawes restraint of discipline an industrious forwardnesse to all laudable courses a naturall desire of the unknowne happinesse of the Saints a part in the externall communion of the Church in briefe the whole packe of morall vertues Christianis'd that I may so speake by the generall knowledge of religion yet all these with their joint force cannot kindle in us one sparke of Celestiall fire nor quicken our dead soules with the least true motion of spirituall life Of a man qualified with those preparations we may say as Christ of the yongue man in the Gospel He is not farre from the kingdome of God but that hee is in common estimation and according to the usuall course of Gods working more fit than another man is for the receiving of Grace and for the performance of all gracious workes without question hee is more aptly disposed than others are because by those preparations the violence of corruption is somewhat broken in him which in others remaining intire till their conversion makes the stronger resistance afterward in all their religious practises Wherefore it is not to be denied but that in such a man so prepared there is a passive capacitie more large and fit for the entertainment of Grace than in others but for any active qualification to produce it it is found neyther in the one nor other And you are to observe that in respect of God t is all one prepared or not prepared he can of stones raise up children to Abraham t is easie for him to doe so and t is not unusuall if you marke it that the fairest best tempered and best governed natures are manietimes left utterly destitute of all true sense of Pietie when men of sowre and crabbed dispositions or of more disorderly conversations are made partakers of sanctifying grace To end this matter Originall righteousnesse to Adam was naturall being the naturall qualitie wherwith he was created and corruption was accidentall being an unnaturall vitiousnesse acquired by his fall with us t is quite contrary Corruption is naturall following our generation and birth and Grace accidentall recoverable neyther in whole nor in part by vertue of the poore remainders of Gods Image in us but by supernaturall restitution made by the holy Ghost So I come to my second conclusion touching the manner how grace is planted in us which is this That in our Conversion the Habite of grace is so firmely wrought in us as it shall neuer be abolished againe Grace in the regenerate is not any slight tincture or staine but a through and durable dye The Image of God is so deeply imprinted in our soules as it shall never be defaced againe Where the Spirit of God comes hee makes sure worke what hee hath built none shall pull downe where he hath taken possession none can thrust him out of doores where he hath opened none can shut where hee bestowes his gifts and graces hee repents not of his liberalitie where he hath begun the good worke of grace there he will also finish it A matter as plaine as comfortable if we will but distinguish of the workes of Gods Spirit about our Sanctification as they are differenced in their times they are two 1. The first is the Creating of the Qualitie of renewed Holinesse in the Soule whereby wee are converted This work is called Preventing grace by which the Spirit without our helpe workes in us Habituall grace 2. The second is the Ayde and Assistance of the Spirit in all actions slowing from the Habite of grace by effectuall concurrence of his vertue together with the strength of our regenerate faculties This worke is called Gratia Subsequens Cooperans or Assistens and the issue of it are all those sanctified actions which wee performe by its helpe And this second worke of the Spirit must needs be granted for albeit he could worke without us in making us good trees yet wee must worke together with him in bearing good fruit and t is verie absurd to denie the assistance of Gods speciall grace in euery spirituall action when we cannot but grant an immediate concourse of his ordinarie power in all actions naturall even to the moving of one of our fingers But further this subsequent vertue of the Holy Ghost about all good workes which wee doe is twofold 1. One that stirres us up to good actions by inspiring into our soules after a secret and unperceiveable manner holy thoughts heavenly motions desires purposes and resolutions tending to godlinesse and this worke is called Gratia excitans 2. Another that guides and helps forward the strength of each facultie when it applyes it selfe to the reall performance of any action and this is properly called Gratia adjuvans or Cooperans These things thus differenced let us see wherein the Constancie of Grace consists and wherin it seemes changeable First for the Habit of Grace in the regenerate we affirme that it is Constant abiding for ever in them in
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
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
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
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
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
Atheisticall to denie his truth or strangely subtle to shift it off from it selfe when t is pressed with it in particular But when the spirit of Grace hath overshadowed the soule sanctifying all the powers thereof throughout t is admirable to see how it stoopes to the command of the Word There is then a singular harmony betweene the holinesse of the Will and of the Word this food of spirituall life relisheth as sweet and savoury unto the soule as milke to Infants or strong meat to able and healthy men Regeneration hath restored health unto the soule whereby it hath recovered a true taste of the Lords bounty and goodnesse whence followes a constant appetite thereunto asmuch as unto corporall nourishment as the Apostle argues 1 Pet. 2. 1. 2. 3. Hence the soule begins to conceive a high esteeme of the dignity of the Word it sees now nothing so reasonable excellent as the wisedome thereof it beholds nothing â—o terrible as Gods threats nothing so lovely as his favour it sees no ornament of the soule comparable to Grace no pleasure like unto the peace of Conscience it comprehends an end of all other perfection but the further it lookes into Gods law the deeper wonders it discernes it lookes upon the world and reades Vanity in all the things thereof and strange folly in mens desires of them and now it counts no preferment any whit comparable to the hope of heaven it hath now Reall apprehensions of Divine things and conceives of Religion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as of a Worke to be done not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a businesse to bee discours'd and talked of it judges now that there is an absolute necessity of obeying God though all the world bee displeased and that the regard of saving a mans soule must thrust out of the way all importunate pleasures and profits that would presse in upon us Being thus illightened and inwardly touched by the finger of God the soule presently puts it wholly upon the certainty and excellency of Gods truth revealed it stretcheth forth the armes of her strongest confidence affiance unto every branch of the Scriptures embracing absolutely and without all limitation the truth goodnesse power and wisedome of God shining therein it beleeves what it knowes and as it can where t is ignorant it prayes for knowledge where weake it sues for strength and increase of faith where stubborne it offers it selfe unto God to bee bowed or broken if he please counting it now a happy thing to be crossed in sinne to bee met with at every by-turning with some reproofe or chastisement let him chide or strike it falls downe at his feet and without quarrelling disputing and arguing the case takes all with a Benedictus Dominus c. Blessed be the Lord and blessed bee his Ministers and blessed be their counsell who have kept me from committing this sinne against the Lord. When thus the heart is softened and sanctified then and not before is wrought that habituall Grace and blessed disposition of the will which we call true Faith whereby the Creature is willing to resigne up its understanding desires affections thoughts words workes and all to the disposing of his Creator in such a sort as by his revealed Will hee hath or shall make known beleeving certainly that in every thing t is best to follow his counsell This for cause of true Faith next followes 2. The Object of this particular Faith which is twofold 1. The whole Will of God revealed unto us in his Word containing all Histories Doctrines Commands Threatnings Promises of what kind soever 2. The particular Promise of Remission of sinnes and Everlasting Life by the death of Christ which in one word we call the Gospell It is needfull thus to distinguish of the object of Faith because although it be but one and the same infused grace of true Faith which respects both forasmuch as by the same sacred Habite of the soule we are inclined to beleeve both the whole and each part of Gods will be it in it selfe more or lesse excellent or more or lesse needfull to us neverthelesse Faith as it hath reference to these Objects The whole Will of God and The particular Promise of the Gospell admitteth of divers considerations names and uses Faith as it assents to the whole Will of God in what kind soever I call Legall because it is such a Vertue as is immediately required by the Morall Law in the same manner as other duties of the Morall Law are Forasmuch as all men are bound by the Law of their creation to give full assent and affiance to all things whatsoever God shall reveale unto them And as all other Morall dueties are required of us in their degrees as parts of our outward obedience and inward sanctity necessary to salvation so is this of Faith commanded as 〈◊〉 principall grace of the soule and a prime part of our obedience to the first Commandement And so Faith in this respect may bee called Saving namely as all other Graces are because required in their measure as needfull to Salvation Faith as it assents unto the speciall promise of grace I call Evangelicall because it is such an Act as is expressely commanded in the Gospell the object thereof being not revealed by the Morall Law It is called also properly Saving and Iustifying in regard of the use it now hath through Gods gracious appointment to be the onely instrument of our Iustification and Salvation by Christ. In which distinction between Legal Evangelicall Faith we must not conceive of two distinct Habits of Faith it is but one gracious quality of the soule disposing it to the beliefe of all divine truth which for the substance of it was the same in innocent Adam with that which is in regenerate men The difference stands onely herein 1. In the Degrees Adams Faith was perfect because his understanding was fully inlightened and his affections absolutely conformable to all holinesse Wee know but little and by reason of our inward weaknesse beleeve but weakly what we doe know 2. In the Originall in Adam it was naturall by creation in us t is supernaturall from the holy Ghosts infusion 3. In the particular Object Adam beleeved God without reference to Christ the Mediatour wee beleeve chiefly the promise of Grace in Christ and all other things with some relation to him Here then is no new Faith but a New object of Faith not revealed unto Adam whereto our Faith is now directed and here 's also a singular priviledge newly granted unto Faith that God accepteth it to our Iustification in his sight Otherwise if wee looke unto the grace it selfe as it was in Adam a part of Gods Image given him by creation and is in us a part of the same Image restored by regeneration so there 's no difference at all and therefore in that question whether Iustifying Faith bee commanded in the Morall Law there needs no great dispute t is manifest that