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
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
which being once conceived in the soule causeth it to swell till it burst asunder with unthankfulnesse to God for the bestowing with envie scorne and disdaine of men in the imparting of such gifts as may bee to them beneficiall 2. Surfetting upon humane and inferiour learning with contempt of divine studies Thinke you that Christian Academies are now growne so holy that this age breeds no Politians nor Lypsâ— who are so far from being children of the Prophets that they are despisers of prophecy True Humanists that rellish nothing but what is of man having the sacred Scriptures and mysteries of Divinity in basest contempt esteeming the simplicity of Faith to bee sillinesse and folly the plainnesse of holy stile to bee but meere dunsery the familiar delivery of wholesome precepts to be good honest and dry matter A bawdie Epigrame of some ranke Poet a drunken song of some Anacreon a flattering Ode of a Pindarus a smart invective of some fleering Satyrist the obscure phrase of some cloudy-pated Lycophron an acute morall discourse of a Seneca or a well composed storie of some Tacitus all these any of these deserve more study rellish better to those aguish tongues carry with them more life and quicknesse of sense more strength of invention more juice and bloud of sound knowledge and satisfaction than the holiest ditty that ever the sweete singer of Israell set the most exemplary story that Gods Spirit ever indited the most powerfull Sermon that Prophet or Apostle ever preached the deepest mysteries that not flesh and bloud but the holy Ghost hath revealed Strange contempt Is it possible that the creature should bee thus ignorant of his Creators voice thus presumptuous to censure him of rudenesse But t is so the tongues the pens the practises of not a few discover unto us this leprosie of Atheisticall contempt of Gods wisedome arising in their foreheads T is well God hath not left himselfe without witnesse that he can speake eloquently as well as plainly But were it otherwise yet were it well still and they would be found best Rhetoricians and Artists that can learne Gods art and not teach him I proceede to a third danger and that is 3. Profane study of sacred things to know onely not to doe to satisfie curiosity or give contentment to an all searching and comprehending wit who study Divinity as they would doe other arts looking for no further aide than Natures ability or as men doe trades and occupations meerely to make a living by it who reade the Scriptures as wee doe morall authors collecting what pleaseth their fancy to bee scattered as flowres of Rhetoricke here and there for the garnish of their discourse but no whit for sanctification of the heart In all these there lies a poisonous humour which banes the soule and you shall observe it that there are few in whom is found such invincible hardnesse of heart consciences so farre stupified and senselesse in sinne mindes so devoide of all true touch of piety as those who frequently conversing in holy things doe as often pollute them by unhallowed hearts There 's yet a fourth disease mortall to him that 's sicke of it and also spreading its contagion unto others that is 4. Hereticall or Schismaticall opinions bred and maintained by pride and selfe-love or some other unsanctified affection which men give way unto joyned with bitter opposing of the truth And heer 's a mischiefe able to trouble a whole world Councils Conferences Perswasions Arguments Edicts of banishment confiscation and death all the wisedome of the Word and power of the sword joyned together shall scarce bee able to put to death this monstrous birth of an hereticall braine so tenderly cherished by the master and his deare disciples Well then you see in how slippery places wee stand and how easily we are supplanted by that strong one against whom wee wrastle looke but a little into the story of times and you shall plainely reade your owne dangers in others misfortune Never had Christ so much to doe with any as with the learned Scribes and Pharisees who by malicious depravations captious interrogatories secret practise and open violence most desperately resisted his Ministery in so much that our Saviour professeth the poore ignorant Publicans should goe to heaven before them who had the key of knowledge and would neither enter themselves nor suffer others that would to come in The Athenians were the learnedst of the Grecians accounted then the only learned nation of the world yet you see how course entertainment they gave unto the Gospell in the Apostles times scornfully despising the foolishnesse thereof in comparison of their owne superfine wisedome and in after times wee know that those Grecian wits proved the most dangerous Heretickes T is true that the divell can make a Mercury a lying deceiver of any wood Iohn a Leyden Cnâ—pperdolling or our Henry Nicholls the father of the Familists with such other blockes are instruments fit enough for a common disturbance but yet for the generall in all the shop of Hell there is no anvile so well set whereon to forge no engine so apt whereby to execute any choice piece of mischiefe as that man who is learned and lewd The Heresies of all times approve it bred by men as vicious as learned even from Arius and upward downe unto Arminius The fire of persecution alwayes burnes hottest in the raigne of some Iulian and none so bitter cavillers against the Truth as a Libanius a Porphyrie an Appion a Cresconius But once for all and worst of all take the Iesuites of these last times who as they have almost ingrost all the learning and honour from the rest of the shaven Friers so exceede them all in villany and impiety Being men who of all others are found to bee the most impudent and shamelesse perverters of truth forgers of new and sublimated superstition corrupters of antiquity and not content to live in their owne element most dangerous intermedlers in all affaires of State most mischeivous contrivers of the destruction of Kingdomes Wherefore let me exhort you in the words of the Apostle Grow in grace in the knowledge and acknowledgement of our Lord and Saviour Iesus Christ. And let me beseech you that you would bee pleas'd so to order your courses that your learning may grace your religion your religion may blesse your learning this is but the halfe the lesser the worser halfe of Gods image and of a good man have both and bee for ever perfect Christians complete Scholars Which that you may be let me perswade you to two things 1. To a constant and serious study of the Scriptures But herein take heede that an holy and humble minde doe alwaies beare thee company Thinke when thou openest this booke thou seest in the title of every book in the contents of every chapter this inscription Holinesse to the Lord. Nay every line breathes holinesse brings the very breath of that ever blessed and most holy Ghost And
will also evidently appeare to him that shall but a little survey the writings of Philosophers both those that are extant in whole or in part and such whose titles onely wee have remaining recorded by those that have written their lives For among so many hundred volumes written by the Ancients how few or none almost shall we finde touching the matter of Religion Those great scriblers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Chrysippus was called who left no part of Logicke Oratory Mathematickes Morality Policy and Nature it selfe unattempted but with a curious and inquisitive eye pried into the smallest matters yet in those higher speculations concerning the Nature of Divine things were either miserably blinde or wilfully negligent Aristotle a man of the deepest reach that Antiquity ever bred among so many bookes that he wrote and are in part yet extant hath not left us any one discourse by which it might appeare that hee bestowed any paines in searching after the knowledge of God except a little here and there in some poore pitifull disputes Theophrastus his schollar who exceeded the master in numbersome writings composed sixe bookes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 three which we wish had remained to posterity albeit by the very titles we may suspect what stuffe they were not unlike to Hesâ—ods Theogonia and such other fooleries and that both his bookes and others written of the same subject by Crito Simon Xenocrates Strato Cleanthes Epicurus and many more as may be seene in Laertius were they now extant would give us but small satisfaction in this point unlesse it were to discover the grosse stupidity and dulnesse of those otherwise refined and sublimated wits Tullie who had read them and sets downe the summe of their opinions gives us cause to beleeve that the wisest of them all and himselfe too 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were here starke fooles and forsaking the right way of searching out the Deity in the footsteps of Nature by a due proceeding from the lower to the higher they gave heede to old fond fables or vanished away in their idle imaginations and new opinions Nor could it be otherwise if we respect either the corruption of Nature which how quick and forward soever it bee in other matters is dull enough in sacred imploiments as the experience of many dispositions proves who are excellent in many sorts of Learning yet dunces in Divinity or if wee regard the policy of Satan who blinding the eies of so learned and wise men made use of their wits and pens in darkning the cleerer light of divine knowledge by senselesse fables and foolish fancies which passed unto the ignorant vulgar with approbation under the authority of their deepe learning Wherefore seeing neyther the most wise and learned in former times have alwaies applied their industry in this part of knowledge nor yet the labours of such as have beene busied therein are preserved to our times nor those few monuments that are left doe give sufficient proofe that men have done their best in going so farre as they might we must without consideration of particulars first dispute in generall how deepe the eye of Naturall reason can pierce into divine mysteries and then see in briefe how far men whose inventions are come to our knowledge have proceeded therein Concerning the first you are to call to minde that Religion containes in it two chiefe branches 1. All Divine truths to bee knowne and beleeved in way of Spirituall contemplation and assent and the Summary of these are the Articles of our Creed which in general declare unto us what is to be beleeved touching God as Creator in the first Article Redeemer in the rest 2. All Divine and Morall duties to be done and practised by us the briefe wherof is in the Decalogue describing unto us the rules of 1. Pietie in Gods worship 2. Of Charity in righteousnesse towards man Within these bounds wee must seeke for the utmost extent of the meere naturall mans knowledge which wee will doe beginning with the knowledge of God the Redeemer touching which I lay downe this position as infallible and undeniable that The meere naturall man cannot by the most industrious use of all Natures helpes attaine unto any the least knowledge of God as hee is mans Redeemer in Christ. This is most apparant by the Scriptures wholly ascribing the knowledge of this mystery to the Sonne of God revealing it from the bosome of the Father and to the Spirit of God but utterly denying so much as a thought of it to any of the greatest or wisest of this world yea unto the blessed Angells themselves And t is no lesse agreeable to good reason which forbids to imagine that a man fallen corrupted by sin should ever attaine to the understanding of those things which Adam in his perfection never had knowledge of Now the knowledge of God as Redeemer with all the dependances thereupon as Adam had no need of it so was hee before his fall utterly ignorant of it and had so remained forever if God had not vouchsafed to reveale it to him Which revelation though made to Adam when wee were in his loynes yet was not as I may speake Generall and deriveable to all his posterity as the first connaturall and inprinted knowledge was but particular for the benefit of Adam and so many of his seed as were elect And though no doubt but Adam did instruct his children and they theirs for some descents in this mysterie yet wickednesse increasing in men as fast as men multiplied in the earth and by reason of the darksome obscurity of this mysterie in those first times of the world it came to passe that this knowledge quickly decreased being almost decayed even among the sonnes of God the Few of Gods Church whom therefore God was faine by new revelations continually to instruct but for the Sonnes of men the rest of the wicked world it was utterly extinct and no sparke of it left alive They soone forgot what they cared not to beleeve Wherefore wee must confine the meere naturall mans knowledge within these two limits 1. The knowledge of God as Creator 2. The knowledge of the morall Law and beyond these it is not possible for him to goe The knowledge of which though very much eclipsed in Adam himselfe but more and more darkned in his posterity as they further degenerated from his originall purity yet is it not so farre obscured except in such whose brutish and savage education have made them equall to the beasts that perish but that by carefull education and vigilant industry in the use of all helpes it may be somewhat repaired though this some what is but a very little part almost nothing of its first clearenesse Wherefore in the second place touching the knowledge God as Creator I suppose a meere naturall man may know these things touching God in his nature and attributes 1. That there is a God 2. That
at all or Nothing else but that Habituall Faith which wee maintaine to be given us as a principall part of our regeneration These mistakings of the Nature of our Conversion hath utterly confounded our Adversaries in their opinions and writings about this point They speake of Sufficiency of Grace to produce the acts and operations of Faith and other vertues when the Question is meant of the Sufficiencie of Grace in producing the Habit of all Inherent Holinesse Now as in the former example of the sicke man it is one thing to enquire whether the Health and strength Christ gave him was sufficient to cause him to walk another thing to demand what vertue of Christ was sufficient to give him that health and strength so in this case t is one thing to aske whether the grace of Spirituall health or Sanctification be sufficient for the producing of the actions of a Sanctified man another thing to aske what grace is sufficient to worke in the soule the grace of Sanctification it selfe Wherefore in this matter we affirme that as Health when it is in a man is sufficient to every Naturall action though alwaies it be not effectuall because wee make not use of our strength at all times but to worke Health in a sicke man no vertue is sufficient but that onely which being applied proves effectuall to restore it So where Sanctification is it is alwaies sufficient to every gracious action if it be duely exercised thereabouts but may sometime bee ineffectuall through our default in not applying it aright but now to worke Sanctification in the heart that hath it not there is no other gift whatsoever sufficient but the onely vertue and power of the Holy Ghost the immortall seede of our Regeneration and wheresoever this onely and all-sufficient vertue worketh in the heart of any man there it is alwayes infallibly effectuall To dreame of any other inherent quality in the soule given to man as sufficient to Sanctifie the soule and yet after t is given ineffectuall to performe it is a fancy never thought of till of late times wherein mens hearts are strangely embittered in fierce opposition against the glory of Gods free Grace This of the first Conclusion the second followeth and it is this That sufficient grace for Sanctification is not given unto all This is a necessary consectary of the former for seeing Sufficient and Effectuall are all one in this case seeing t is apparant that this grace is not Effectuall in some who are never Sanctified it follows necessarily that such Sufficient grace is not given unto all This were enough to have beene said against this opinion of Sufficiency of Grace given to all within the Church But yet ex abundanti for our better satisfaction I desire your patience and attention in the further examination of this second Conclusion The truth of it will be cleered by considering what the grace is which is given to those that are within the Church Now this grace is twofold 1. The Externall Declaration of Gods will made unto all men in common by the Preaching of the Word the ordinary consequent whereof is Knowledge or Illumination And this is termed our Externall Vocation by the Word 2. The Inward gracious worke and vertue of the Holy Ghost immediately exercised upon the Vnderstanding Will Affections and whole Man The constant effect whereof is Regeneration And this is called our Internall Vocation by the Spirit In the explication of the Nature Distinction and Sufficiency of these two unto the worke of Sanctification consists the further cleering of this troublesome controversie The Orthodoxe sentence which hath beene held touching this matter agreeably to the Scriptures is this There are two things which are ordinarily wrought in men living under the Ministery of the Word 1. Illumination of the Vnderstanding 2. A touch or motion of the Will and Affections These two because they are the fountaine of all Outward actions we onely consider in this businesse letting passe such effects as are visible in mens conversations Now both these are each of them of two different sorts Illumination is either 1. Common and Naturall when a man in hearing or reading conceives the litterall sense and meaning of the Scriptures in most points of Christian Religion so that he is able to discourse dispute and write of them I call this knowledge Common because t is bestowed on reprobates as well as others I call it also Naturall because although the object thereof bee Supernaturall and Divine nor could be knowne but by revelation yet being revealed the manner of apprehending it in such a one is meerely Naturall and Carnall and that light which the Spirit affords to such a one is but some more eminent degree of that common assistance which hee gives to all that seeke after knowledge in any learning for a publicke benefite For the case is plaine enough a learned Schollar unregenerate knowes and studies Divinity in the same manner as he doth any other Art and as in them so in this hee may attaine excellent knowledge by a speciall but no sanctifying gift of the Spirit perfecting his Naturall reason but not making it Spirituall 2. Proper and Spirituall when a man by a singular gift of the Spirit of grace is inabled to judge of Heavenly things in a Spirituall manner according to their truth and goodnesse represented to the understanding in their native beauty and excellency I call this Proper because it belongs onely to the Elect and Spirituall because the Sanctified understanding judgeth of them Spiritually Thus for knowledge next touching the Motions which are wrought in the Will they are likewise double 1. Naturall when upon the understanding of threatnings or promises the Will is touched with some kinde of affections towards those things as they which are naturally hurtfull or beneficiall to it as to love hope desire feare or hate such or such a good or evill thing spoken of in the Word I terme these affections Naturall being proportionable to that first sort of knowledge that bred them For when an unregenerate man shall heare it plainly and amply declared what happinesse belongs to the Saints what comfort is in Gods favour what glory in heaven what horrour in Hell and a bad conscience hee will be easily stirred up with many desires of enjoying the one and escaping the other But this he doth in no other manner than as every man by instinct of Nature will wish and seeke for that good which he knoweth to be proportionable to his nature and also shunne the Contrarie 2. Spirituall when upon the thorough apprehension of all Spirituall Good and Evill known beleeved by Faith the Will is strongly inclined with all Constant and Vehement affections of Love and Hatred earnestly to embrace the one and detest the other above all things else whatsoever How great difference there is betweene these Illuminations and Motions in the regenerate and unregenerate I shall by Gods grace shortly have
is all Naturall good or evill 2. Rationall appertaining to the reasonable Appetite or Will and guided by the Vnderstanding These are proper to man and they have their originall from the substance of the reasonable soule in which they alwaies remaine not onely when it is in the body but even when t is severed from it For feare hope love hatred joy griefe c. are in the damned and blessed Spirits as well as living men The object of these properly humane passions is all Morall and Spirituall good or evill I neede not among so many learned Artists stand curiously upon the distinction of these two sorts of passions in man the identitie of names in both sorts hath caused some confusion but in reason the diversity of their nature is evident Wherefore I goe on to see what is meant by Excitation or Stirring up of the affections whereby we can understand nothing else but their right and orderly motions about their proper objects As in the particulars Sensuall passions are then duely excited when they are moved about any Naturall good or evill according to the instinct of Nature in brute beasts and according to the same instinct of Nature in man but guided and moderated by right reason Reasonable Affections are then duely stirred up when their motions about all Spirituall and Morall good or evill are conformable to the quality of the object affected and to the rules of a rightly informed understanding Let us now see what affections they bee that grace workes upon and how they are excited before men are converted For Sensuall affections tending to a meer Naturall good or evill albeit it bee most true that Grace sanctifying us throughout hath a singular work upon them too in moderating the excesse and repressing the distempered motions of such passions as arise from our Naturall or Personall temper as of choler lust c. yet we will not be so uncharitable as to thinke our adversaries meane these affections in this businesse For 1. It is a strange fancy to thinke that grace should begin to rectifie the inferiour faculties in a man before it have put in order the superiour to rectifie the sensitive appetite and leave the will disordered God is no such preposterous Physitian who cùm capiti mederi debeat curâ—t reduviam when the head is sicke applies a plaister to the â—ingers ends 2. Againe what singular preparation to Faith is it that our naturall affections be well qualified in their motions about naturall and bodily things I confesse t is good they should be so but what speciall vertue hath that to procure unto mans will a free exercise of its liberty in Heavenly or Spirituall things as the Arminians affirme the excitation of the affections doth Vnlesse we should goe further and make Spirituall things the object of the Sensitive Appetite which were to elevate it farre above its naturall power and is an absurdity too grosse to be imagined by any learned man Wherefore it must bee that other sort of affections which we call Rationall and Humane whose object is vertue or vice all Spirituall and Morall good or evill Of these then wee are to enquire how in an Vnconverted person they are stirred up in their motions about such objects as are Spiritually good or evill The Arminians give a very large allowance of grace to an Vnregenerate man and they tell us that Besides the knowledge of sinne a sorrow for it in regard of punishment a feare of Gods wrath a desire to be free from it all which we confesse may be in a man Vnregenerate besides these there are say they in such a one a deploring of his Spirituall death in sin and utter impotency to doe any good a griefe for the offending of the divine Majesty a desire of Grace and the Spirit of regeneration to be given him a hungring and thirsting after Righteousnesse and Life a love of Goodnesse and hatred of evill Humility Prayer and Confession of sinnes an inward purpose of heart to set upon a reformation of life in briefe an Vnregenerate man may offer to God the sacrifice of a contrite and broken heart yea God may give a man a new heart and yet he not be converted till afterward as some of them affirme shamefully abusing that place Ier. 24. 7. Yee will wonder what maner of thing these men make the Conversion of a sinner to bee who ascribe so many things to a man unconverted as they can hardly tell what more to attribute unto him after his Conversion But to make short let us aske them touching this change of the heart and affections in a man unregenerate whether these Stirrings of his affections moving him towards Grace and Godlinesse be true or counterfeit If these motions be indeed true and right so that an unconverted man doe truely sorrow for his sinnefull state truely grieve for Gods displeasure truely desire the grace of regeneration heartily thirst after righteousnesse unfainedly love the truth if he be truely humble can pray confesse sinne purpose amendment and all this truly without hypocrisie then wee desire to bee resolved in these doubts 1. What can be done by a man after his Conversion more than he can doe in these things before he be converted At all times he can but doe them truely that is spiritually and this he may doe as well before as after Conversion 2. Whether it be not admirable and unconceivable to any mans understanding how the affections can bee thus moved and yet the will remaine untouched For whereas they say that a sinner may out of true sense and sorrow for sinne truely desire grace and freedome by Christ before such time as his will doth assent to the promise of Mercy it is most strange how t is possible that a man should heartily and unfainedly desire the benefite of the Promise of grace in Christ and yet at the same time not assent and embrace the promise offered unto him T is as if we should say a man may Desire a thing and yet not Will it when as to desire is nothing but an action of the will And the very same is true of all the affections that they are but divers Motions of the Will about divers objects as the irrationall passions are of the Sensitive Appetite and therefore to make such separation betweene the Will and the Affections in the reasonable soule as that the Affections should be Excited and yet the Will not moved is to speak favourably a very unlearned imagination 3. Whether that argument used to comfort distressed consciences namely That he who truly desires grace hath true grace whether I say this argument of Consolation used by the skilfullest Divines and accounted hitherto unanswerable by men or divells be not now by this doctrine utterly made of no worth if this of Arminius his followers be to be allowed that a man may unfainedly desire to bee good and to be regenerate and yet be unconverted and so without all true goodnesse as
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
tho Reasonable Creature is the Subiectum quod of Faith but we may yet more particularly enquire of the Subiectum quo in which Facultie of the Reasonable Creature Faith is resident In euerie Intellectuall nature there are vsually made two Distinct Faculties First The Vnderstanding Secondly The Will The Obiect of that is Truth The Obiect of this Goodnesse Now then Faith being an assent to the Truth and Goodnesse of Diuine reuelations we must see in which of those Faculties it is resident or whether in both Our Aduersaries teach that the Assent of Faith is an act of the Vnderstanding onely not of the Will This opinion we reiect as erroneous because Diuine Reuelations are essentially as Good as they be true nor hath their truth any prerogatiue aboue their goodnesse and so Faith is giuen but by halues vnto one part of the Obiect where there is not as well an Election and Approbation of the Goodnesse of it by the Will as an ascent to the truth of it in the Vnderstanding Wherefore we affirme that this Assent of Faith is an act of the Vnderstanding and of the Will both together approuing and allowing the truth and goodnesse of all Diuine things In which assertion you are to note that we doe not make the Habit of Faith to be inherent in two diuers subiects nor this act of Assent to come from two diuers Principles or two seuerall Faculties of the mind but we affirme the subiect is but one and the same namely the intellectuall Nature For I take it with diuers of the Learned yet as they doe vnder correction of the more Learned that those Speculations about the reall distinction of Faculties in such Spirituall Substances as are the Angels and soules of men are but meere subtleties of the Schoole without any true ground in natuâ—e it selfe He that shall in an vnpartiall search after Truth and Full Satisfaction thoroughly examine the same Distinction of Faculties in the Sencitiue Soule that the Common Sence Phantasie and Memory are three powers of it really distinct as in Nature so in place let him but examine the weakenesse of the ground of this distinction and the inexplicable difficulties that doe accompanie it he shall find vpon study of the point that it is no Heresie in Philosophy to hold that our grand Master hath herein affirmed more then will be euer vnderstood or thoroughly iustified by any of his Disciples As in these materiall Formes so much more in those Spirituall Essences Faculties haue beene multiplyed beyond necessitie and that thought to be done by more that may be performed by fewer helpes Our Sences haue in this case deceiued our Reason and because we find in Compounded bodyes diuers actions and motions to flow from diuers qualities we haue therefore imagined that in Simple Spirituall Substances the case must be alike and there is no remedy but we must Vnderstand by one Facultie Will or Nill by another Remember by a third Whereas all these seuerall actions flow immediately from the liuely and actiue essence of such a Spirituall Substance without any such distinct faculties that need come betweene the Agent and the Action For our purpose it appeares that the Vnderstanding and Will are not distinct Faculties that haue distinct actions Thus First The Vnderstanding essentially includes the Will For the Vnderstanding hath a naturall inclmation to Truth as the Will hath to Goodnesse It abhors Falshood as that doth Euill This desire and loue of Truth is 〈◊〉 this refusall and hatred of Falshood is Nolitio and so Velle and Nolle are actions euen of the Vnderstanding too and this proposition Intellectus vulirerum non 〈◊〉 salsum is most true and proper Secondly The Will essentially includes the Vnderstanding For to will or nill any thing good onâ—uill is an action either of knowledge or of ignorance If of ignorance then the Will in reasonable nature shall be an vnreasonable Facultie which is blindly carried to the embracing or refusing of that which it selfe knowes not at all but only it is knowne to another facultie the Vnderstanding But this were an absurd imagination to make the Will Facultatem non-intelligentem and to appropriate vnto it such a motion as is destitute of knowledge like a blind man that is led by the seeing he knowes not whither So should the Doctrine of Free-will in any kind whatsoeuer fall to the ground For how is the Will free but because it may choose this or that How can it make choyce vnlesse it doe also vnderstand campare aduise and deliberate about the nature and consequences of things offered vnto its choyce Wherefore it is manifest that Intelligere and Iudicare are actions belonging vnto the Will also and that this proposition Voluntas intelligit bonum aut malum is true and proper Thus in regard of the actions Valends and Intelligendi we haue no reason to make a distinction of Faculties where the actions are common and indifferently agree to each of them If one facultie can doe both what reason is there to make two And if the Philosopher be in the right denying a distinct facultie for the Memorie in the reasonable soule because the Vnderstanding sufficeth to that for as much as eiusdem est seruare Habitus â—â—s vti we haue the same reason to hold the Vnderstanding and Will to be no distinct Faculties seeing eiusdem est intelligere velle Thirdly The Obiect of the Vnderstanding and Will are one and the same For Truth and Goodnesse are essencially the same thing In Naturall things it is most plaine that their Truth and Goodnesse is all one Their goodnesse is nothing but the Truth of their Being in their perfect conformitie to Gods vnderstanding and will when their Essence and Qualities are perfectly the same which they had by their creation When the Creature is as it was made then it is both True and Good so farre as any part of truth is lost so much of goodnesse is gone And this appeares by the contrarie Malum and â—alsum in the creature opposed to this naturall goodnesse and truth of it are both but one thing namely any Defect or Excesse in the parts or degrees of their Essenâ—e and Qualities otherwise then according to the Truth of their Creation Such defects and excesses we call Errors Vntruths and Euils in nature So that if we consider Truth and Goodnesse in the nature of things themselues it is not possible to make any reall distinction between them What things are in our opinion it matters not much Our conceit we haue of them makes them not either true or good Nor is gold and precious stones any iot the better or worse because ciuill nations haue them in greatest account or Tartars and other Sauadges despise them as toyes and vnnecessarie to mans life Where the Essence of any thing is entire and perfect there is Truth and goodnesse though all thinke nothing or thinke otherwise of it And let vs thinke as long as we
wee affirme that for that other generall faith in assenting to the truth of divine things because of Gods authority this faith as he had when hee was a Catholike so hee still hath it in part now he is an Hereticke and by the same faith he beleeved matters of Religion before his Heresie by the same he beleeves them afterward And those that are Heretickes indeed or such whom wee stile by that name let them bee asked why they beleeve such and such points of religion they 'le answer truly and resolutely they beleeve them because of Gods authoritie that hath revealed them in his Word and for such things wherein they dissent could they be perswaded the Scripture did teach the contrary they would for the same authority sake beleeve the contrary The Iesuite is yet urgent upon us and tells us that no Calvinist or Lutheran beleeves Gods authority but doubts of it Wee tell him againe that 's a foule slander and more than hee can make good yes that he will by a distinction too Gods authority considered Abstractivè in it selfe so indeed we doubt not of But Gods authoritie considered practicé in respect of the Church as it is proposed unto us by the Pastors of the Church so we doubt of it because wee admit not the judgement of the Church but follow our owne phantasie ibid. § 7. To this we answer that we passe very little to be judged Infidells upon such a ground because wee call in question the supposed infallibility and authority of the Romish Church We finde in Scriptures no such straight relation betweene her authority and Gods authority that if wee call hers in question wee must needs doubt of his Wee doubt not of the authority of Scriptures but we denie that the Romish Church hath any infallible authority of judging and interpreting them No one man nor all men ought to usurpe such authority over our faith And let the truth be judge who be the greater Insidells Calvinists and Lutherans that beleeve the Scriptures authority for its owne sake or popish Catholikes that will not beleeve but for mans saying Thus you have this second reason somewhat largely that Faith which our Adversaries call Iustifying is in Divells and ungodly men therefore it is not that justifying faith which the Scriptures speake of and appropriate unto the Elect Tit. 1. 1. Here it is but a vaine shift our Adversaries make to runne unto that poore distinction of Fides Formata and Informis namely that Faith may exist two wayes 1. Vt est conjuncta cum charitate ut in homine iusto and then Faith is called formata viva because Charity is Vita animae In this case Faith can Elicere operationes vitales seu aeternae vitae moritorias Gal. 5. 6. Faith worketh by Charity 2. Vt est separata à charitate quod fit in homine peccatore qui amissa per peccatum mortale charitate retinet fidem quamdin Catholicus est This Faith is called Informis mortuâ— nec potest habere operationes vitales seu meritorias Iam. 2. 17. Faith if it have no workes is dead in it selfe and ver 26. as the body without the spirit c. Becan tom 3. cap. 10. § 4. 5. 6. Thus they would have the quality and proper act of justifying Faith to be in reprobate men and divells but yet it doth them no good because t is without Charity Faith without Workes may be in its nature justifying Faith because t is an assent to the articles of Religion upon Gods authority but yet it justifies not because t is without workes Hereunto we reply that in this distinction there is not a syllable of sound doctrine nor yet of reasonable sense Thus much we grant that there is according to St. Iames. a kinde of â—aith without Workes namely a generall assent unto the truth of divine things but we denie that this kinde of Faith is for the substance one and the same with that Faith which is properly called Iustifying Faith without workes is of one kinde Faith with workes is of another not onely in regard of consequent because one hath workes the other hath not but in regard of their proper nature because the quality and acts of the one differ from the quality and acts of the other Wherefore in vaine doe they tell us that the same Faith is sometime with sometime without Charity Iustifying Faith is never without Charity and that which is is not Iustifying Vnto that conceit that Charity is the forme of Faith wee say t is Metaphysicall and such as no good construction can be made of it He saith Charity is Vita animae hee would say Vita fidei but take his meaning Faith lives by Charity as the body by the forme or soule Here 1. T is absurd to make one habite of the minde the forme of the other wee may as well say that Temperance is the forme of Liberality Each habite of the minde is distinguished by its proper object and actions and this the Schooleman cap. 18. quaest 2. § 3. grants in the strict sense 2. How doth Faith live by Charity We say it lives with Charity as its fellow-grace not by Charity as its soule We say without Charity it is dead yet t is not Charity that gives it life The Iesâ—it saith it doth for being joined with it Faith can elicere vitales operationes performe vitall acts Yea but what are these actions Faith hath but two acts 1. proper and immediate viz. Credere seu Assentiri 2. by consequent Iustificare Neither of these comes from Charity even by these mens owne doctrine Not the first for Catholickes without Charity may assent to the articles of Faith for Gods authority sake Not the second for to Iustifie in the Popish sense is to Sanctifie of a bad man to make a good Now how absurd is it to say Faith by Charity Iustifies i. e. Faith by the love of God and our neighbour sanctifies us or taking Charity for the Act not the Habite Faith by good workes of prayer fasting almes-deeds c. sanctifies us Both these are senselesse propositions for t is manifest that hee who hath Charity i. e. loves God and his Neighbour and doth good workes is not as yet to bee sanctified and made good of bad but is thereby sanctified already T is true that Faith is one part of our sanctification or inherent grace and Charity is another but neither doth Faith sanctifie by Charity nor Charity by Faith but we are sanctified by both together If there by any other vitall acts of Faith they should have beene named The glosse which the Iesuit addeth whereby he interpreteth what hee meaneth by vitall operations viz. aeternae vitae meritorias such as deserve eternall life carrieth with it as absurd a sense as the other Thus Charity is the forme and life of Faith i. e. Charity makes the acts of Faith to be Meritorious sâ—il our love of God and man or our good