is a word of Spirit and Life as Christ speakes of his owne Iohn 6. 63. a working Word renuing in soule and creating in it all the graces of Sanctification 2. Outward in the Preaching of the Word calling us to Faith and Repentance whereto the Spirit joynes his secret vertue to make it effectuall in whom he pleaseth I will not now stand to justifie this distinction of our Outward and Inward Vocation so ancient so necessary but yet in these quarrelsome times derided and scornfully rejected Let us for the present take it as it is for a truth and so apply it to our present purpose thus Those of the Elect that die infants are internally called and converted that is Sanctified before they are capable of externall Vocation Those of the Elect that live to ripe age are converted and called both inwardly by the worke of the Spirit and outwardly by the voice of the Word In both sorts the worke of Conversion is the same and Infants have it the same in substance as others being Sanctified by the Spirit without the Word but those of yeares have it also in the circumstance of externall Vocation being Sanctified by the Spirit working in and together with the Ministery of the Word which is the voice of God calling men unto himselfe Now a voice presupposing ears to hear and an understanding to perceive infants cannot properly bee said to bee called by any such voice though they may properly bee said to bee converted and sanctified And this worke of our Sanctification is also not unusually in Scripture stiled by the name of our Calling Wherefore that wee may a little further insist upon this point touching the state of the Elect in their infancy let this be laid downe as a sure conclusion That the graces of Sanctification may bee and are infused into many of the Elect in their very infancie The truth whereof there is not any doth or can justly denie considering 1. That infants are as capable of the Habites of Sanctity as men are 2. That their soules may as well be now sanctified by infused Grace as if Adam had not fell they should have been Holy even from the wombe by Originall justice propagated unto them and inherent in them 3. That the Humanity of Christ was in this maner Holy even from the conception which was therein by speciall priviledge like unto that course which should have been ordinary in our conceptions and births if we had not sinned 4. That it cannot honestly be denied to bee so in Iohn Baptist but that so great a Prophet was sanctified by the Holy Ghost even from the wombe which may bee confirmed by that his extraordinary motion upon the Salutation of Marie the mother of our blessed Saviour Luke 1. 41. 44. And of Ieremie t is not unprobable by that which God saith of him Ier. 1. 5. Before I formed thee in the wombe I knew thee and before thou camest out of the wombe I sanctified thee and ordeined thee to be a Prophet unto the Nations Albeit here I will not deny but that Sanctifying here may well be taken not for the graces of Regeneration but for a designation unto such a function and a preparation of the Prophet thereto by the infusion of such qualities as might make him meet for the discharge thereof as extraordinary wisedome courage patience and the like In which sense the word Sanctifie is not unusually taken as Esa. 13. 3. Where God called the Medes and Persians prepared and designed for the destruction of the Babylonians his Sanctified ones i. e. set apart for his owne service in that businesse So also Paul of himselfe Gal. 1. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Separated me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Apostleship From this Conclusion that Elect infants may bee partakers of the grace of Conversion and Sanctification namely in the Habite implanted in their soules I desire you to observe foure Corollaries thereon depending each whereof have their necessary use 1. A Resolution of that doubt which troubles many tender consciences who having the care of their salvation in highest regard are suspiciously jealous over their deceitfull hearts and apt to thinke the worst of themselves where they see no manifest evidence to the contrary These men will often doubt of the truth of their Conversion because they know not the time when of starke naught they become Good and Holy They will tell you that their birth hath beene of religious parents their education under godly governours that from their youth they have beene accustomed to frequent the exercises of religion in publicke and to use themselves to all dueties of devotion in private some goodnesse and love of godlinesse they find in themselves but they know not how it hath crept upon them by degrees and they question whether all be right or no with them because they never remember in all their lives that ever there was such an alteration wrought in them as they heare and see to bee in other men To these I say there 's no reason they should bee sorry that they have not beene so bad as other men They ought to rejoyce and be thankefull that God did so soone stop up in them that bloudy issue which in others hath so many yeares run incurably that hee healed their wounds when they were greene and cured their impoisened nature before the venome thereof grow more ranke and raging that hee bowed their hearts when they were yongue and tender before they grew stiffe and old in sinne that hee hath preserved their youth from those corruptions which others in their age have decrely repented of Let such who from their infancie have with Isaac Samuel Timothy and other Saints beene bred up in all pictie and growne as in stature so in favour and grace with God and good men let such not doubt to say t was at my baptisme or at my birth or in my mothers wombe that God hath dealt so graciously with mee sanctifying me with the Spirit of grace which then was given me and hath ever since shewed itselfe in all blessed inclinations to religious courses 2. A justification of that Prayer in our publike Leiturgie where the congregation gives thankes to God for the childe baptized in that it hath pleased him to regenerate the Infant by his Holy Spirit and to receive him for his owne childe by adoption and to incorporate him into his holy Congregation For it cannot be denied but that this Holy Ordinance of Baptisme the scale of our Sanctification doth take effect many times immediatly in the Infusion of the present grace into the Infants soule though many times also it have not its effect till many yeares after But seeing t is questionlesse true in many wee may and must charitably suppose it in every one for when we come to particular whom dare we exclude And this wee may doe without tying the grace of regeneration necessarily to Baptisme as some complaine that wee doe by
hath faith it must be administred to all and among them to some that have no faith indeed Wherefore it is as good and safe to baptize them in their infancy as to deferre it seeing at that time as well as afterwards the judgement of Charity holds good and tarry we never so long wee can goe no further than this charitable beliefe of them Wherefore to conclude the absurdity of Paedobaptisme because Infants have no knowledge nor actuall Faith whereby to embrace the promise is at the least an absurd conclusion as well for that the like inconvenience holds in Circumcision as also because where Iustification and Sanctification is given it is injurious to denie the benefite of Baptisme And wee are to know that in this case of Infants faith is not required as a Condition absolutely necessary to partake the benefit of Iustification howsoever in adult is such as are of age it be an instrument simply needfull to give them an Evidence and Assurance of it which assurance seeing it cannot be in children the actuall operation of Faith is not needfull in them But in such as are of age the case is farre otherwise whether they be Infidells or Christians children that have beene so long neglected they must have knowledge and Faith too so farre as the Church can judge of the tree by the fruit because if they have neither or knowledge only but no Grace nor sanctity of life the Church cannot but presume the worst of them as of those that yet are out of Christ rectified by their ignorance and profanenesse of Conversation which witnesseth to all the unbeliefe and impenitency of their hearts If it be now objected not to leave that scruple untouched that the Lords Supper may aswell bee given to Infants as Baptisme seeing the same presumptions may bee used here as there and that infants may make as much use of one as of the other being alike insensible of both to this I answer besides the dangerous inconveniency to their tender age which cannot endure the taking in of the very Elements of Bread and Wine that God himselfe the author of these two Sacraments hath in the manner of their Institution made a plaine difference of the persons that are to partake of them Thus briefly of the Substance of both Sacraments is one and the same viz. to set forth unto us the benefits of Christs death in our Iustification Sanctification and Glorification The Ceremonies of Administration are divers and in that sort differenced as in Baptisme they require nothing but Passion in the baptized and so may be administred to Children but in the Lords Supper they require such Actions as cannot bee performed but by those only that are of yeares of discretion such actions are those of Discerning the Lords body thankfull remembrance of the death of Christ Examination of our spirituall estate which together with that circumstance of often repetition apparantly shew that God in this Sacrament intended such an exercise of our Faith and Piety as cannot be performed by Children I will not stand longer upon this point the full descussing whereof belongs more properly to the doctrine of the Sacraments and therefore I conclude this Discourse touching the Conversion of Elect Infants with this generall rule That the Scriptures are very sparing and silent touching the case of Infants so that when they speake of Vocation Conversion Faith Repentance and such other workes of Grace done by us or in us by the Spirit of God they are generally to be understood of those that are of age and by proportion only to bee applied unto Infants Which would be observed for taking away of some doubts that may arise in reading of the Scriptures The next sort of Elect persons are those that are of Age who having some while gâ—ne astray are at length brought home to the Sheep-fold of Christ under the obedience of that great Shepheard of their soules Of these some are let runne longer others recovered sooner some have a more gentle and sweet passage from Mortality to Grace whose lives have beene ordered by the rule of stricter discipline others whose conversation hath beene notoriously disordered are converted with more bitter plunges terrors and anguish of Conscience some are strangely changed on a sudden upon the reading of a sentence in Scripture or hearing of a gracious word uttered in due season and deeply apprehended others wrought upon with much paines and long time in a word so various is the dispensation of Gods grace in our conversion that as Christ speakes of his comming in the flesh so may wee of this in the Spirit The kingdome of God commeth not with observation and impossible it is to set downe a generall rule that will hold in all Converts But though the manner be divers yet the meanes are Vniforme and Constant namely the Spirit of God the chiefe worker and the Word of God the subordinate instrument by which it workes our Conversion The word discovers what is to be done the Spirit inables us to the performance In Infants the Spirit without the Word in those of yeares the Spirit and the Word joyne together to work our Sanctification In which respect their conversion is properly tearmed a Vocation or Calling because it is effected by the preaching of the Gospell which is Siâ—ilus Pastor is the whistle or voyce of the good Shepheard which the sheepe heare and follow And from hence the whole Company of Saints is properly styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Evocatorum coetus Saints by calling and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as t is 1 Cor. 1. 1. that is such whom God hath called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an holy calling 2 Ton. 1 9. or unto Holinesse 1 Thes. 4. 7. by the voice of the Word from out of the corruptions of this present evill world to the communion of grace and glory All this is most excellently set downe by the Apostle Paul in those few but most pithy words containing in briefe the whole administration of the workes of our Redemption 2 Thess. 2. 13. 14. But wee ought to give thankes alwayes to God for you brethren beloved of the Lord because that God hath from the beginning chosen you to Salvation through Sanctification of the Spirit and the Faith of truth whereunto hee called you by our Gospell to obtaine the glory of our Lord Iesus Christ. Now we might iustly in this place enter upon an inquiry how and in what sort the Word and Spirit doe worke together in causing a sinners conversion a search needfull in these times wherein it is peremptorily denyed by those of the Arminian faction that there is or need to be any inward power of the Spirit working on the soule besides the outward ordinary preaching of the Word Which opinion is but the issue of their maine errour touching the liberty of Mans will in his conversion which cannot stand if withall they grant that inward Force of the Spirit giving life
in what respect said to be quenched 37 How infallibly victorious in the maine acts of repentance and loue 555 TRuth and goodnesse one and the same in naturall things 203. 204 VNiuersalitie of assent in true faith in respect both of obiect and time 146 Vniuersall grace how maintained by Arminians 53. c. Their grounds and arguments for it confuted 58 Vnderstanding of things necessary to beleef of them 192 Vnderstanding and Will doe mutually include one another 202. 203 Vocation outward and inward 42 Inward may be in Infants 43 VVIll of God approuing and effecting 108 Will regenerate is not neuter betweene sin and grace but constantly and altogether inclined to obey God 149. All power of resisting taken from it by the Spirit 150 It wills necessarily yet freely 156 Will of man vnregenerate vitious in quality 133 It hath no freedome to chuse spirituall good 133. c. Word of God onely a passiue instrument of regeneration 96 How it workes grace 98 VVhen heard as Gods Word 116 Not preached with purpose to damne men 111 Worke of the Spirit by the VVord how it is 97. 112 Worke of grace preuenting and assisting 35 The first makes vs good trees the other makes vs to beare good fruit 35 Workes of naturall men how far approued of God 83 Workes of regenerate men are their owne though performed by the assistance of the Spirit 32 Worship due from man to God in the state of innocency was wholy Spirituall 73 FINIS THE PREFACE UPON HEB. 6. VERS 1. 2. 3. TO speake without some Preface where wee owe duety and respect is not lesse unmannerly than it is on the other side tedious and unpleasant to vse long Apologies Vnto my apprehension such Prologues how euer sleeked ouer doe yet seele rough and uneuen and smell ranke of Lying or Flattery when they are most seasoned with artificiall and trim conveiance but of all most unhandsomely doth this Rhetorick suite with such as pleade Gods cause before mortall men who if they will acknowledge their alleageance must yeeld attention upon a Sic dicit Dominus without further intreaty For your selves dearely Beloved and duely respected in our Lord Christ Iesus I verily suppose there is none among you who respects to heare his owne praises if there be I come not hither to give satisfaction to such their desire And touching my selfe I say onely thus much 'T is the vainest thing in the world for Albinus a Romane to write a booke in Greeke and present it to Cato with an Epistle Apologeticall hee 'l surely censure him for a foole one Qui maluit excusare culpam quà m non committere who had rather doe ill and get a pardon for it by an Apologie than be faultlesse and stand in need of neither And so I have done with persons give mee leave yet to make way vnto our after discourses by a necessary and reall introduction whereby we shall all learne somewhat of our dueties and you my purpose and intention in this exercise Wherein to give way to custome more than necessity in this case I will confine my discourse to that of the Apostle Heb. 6. 1. Therefore leaving the principles of the doctrine of Christ let us goe on vnto perfection not laying againe the foundation of Repentance from dead workes and of Faith towards God 2. Of the doctrine of Baptisme and of Laying on of hands and of Resurrection of the dead and of eternall judgement 3. And this will we doe if God permit THe holy Apostle having in the first second Chapters discoursed of the Divinity of Christ and the glorious dignity of his person together with the excellent vertue of his Priesthood in tasting death for all men that so hee might bring many children unto glory enters thereupon into a large Declaration of the effect which these things should worke in the Iewes viz. Repentance and Obedience to the voice of the Messias This is prosecuted with much variety of exhortation and argument in the second third and fourth Chapters after which the Apostle resumes his former argument of Christs Priesthood in the fift Chapter shewing the similitude and disparity that was between it and the Leviticall Priesthood The Priests after the order of Aaron were 1. Men 2. Men ordained for men in things pertaining to God to offer gifts and sacrifices for sinnes 3. Men compassed with infirmities the more feelingly to compassionate and pitty their brethren 4. Men called to this office not intruders without lawfull election And hitherto Christs Priesthood and Aarons agree He also was 1. the sonne of man the man Iesus Christ. 2. the Mediator betweene God and man 3. a man of infirmities and sorrowes consecrate through afflictions 4. lastly a man that tooke not the honour to himselfe but hee that called him said vnto him Thou c. But now see the difference 1. Aaron was a man and no more Christ the Sonne of God too 2. Aaron a sinnefull man that must sacrifice for himselfe also aswell as others Christ touched with a feeling of our infirmities and tempted in all things like us but without sinne 3. Aaron but a typicall Minister Christ a reall author of salvation to all that obey him 4. Aaron a temporall Priest a Priest onely and no Prince a Priest after an inferiour and successive order but Christ an eternall high Priest for euer after the order of Melchisedec wherein there is neither change nor succession wherein Crowne and Mitre Kingdome and Priesthood meet together in the person of Christ. Other differences there are but the Apostle falling upon the mention of Melchisedecs Priesthood a point of a high nature and hard understanding he breakes off his dispute and on the sudden runnes into an excellent digression whereby to prepare the minds of the Hebrewes more heedfully to marke what was after to bee spoken This digression from the 11. vers of the 5. to the end of the 6. Chapter consists of three parts 1. A tart reproofe of their ignorance and uncapablenesse of divine mysteries from 11. vers to the end of the 5. Chapter The Apostle tells them they were dull of hearing but that 's not all their ignorance was affected they might for their time and meanes have beene teachers and yet now they must be taught and which is strange the very principles of the Word of God Notorious truants growne old in ignorance and age but our Apostle is plain with them they were but children and of the youngest size too babes infants sucklings and if they take snuffe to be thus disgraced he will prove it to be so like a wise Nurse hee knowes what fits their diet they must bee fed with milke and that 's childrens food i. e. plaine and easie doctrine for vongue beginners who are unexpert in the word of righteousnesse not with strong meate of harder and higher mysteries of religion which are for men of age which through long custome have their wits exercised to discerne both good
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
occasion to handle at large Having now thus distinguished them let us see how these effects are appliable to their Causes the Word and the Spirit the dependance is thus 1. Common illumination and the naturall movings of the Will that follow thereupon are the effects of the ordinary grace of the Spirit in the ministerie of the Word preached 2. Proper illumination with the Spirituall affections thence arising are the Effects of the Speciall Vertue of the Holy Ghost in the ministery of the Word regenerating the Soule But we must goe further yet and whereas the Word and Spirit are both joyned together in this worke of regeneration wee must carefully see what belongs to one what to the other Wherefore we are to distinguish betweene the 1. Instrument For whatsoever can be ascribed to the Word agrees to it but only as it is an instrument of the power of Gods Spirit Now instruments are either Cooperative or Passive and the word must be one of the two Cooperative it is not moving and working on the soule by any inward force of it selfe For it cannot bee declared what operative force there should be in the bare Declaration of Gods Will to produce the reall effect of Sanctification in the unregenerate heart It is therefore in it selfe a Passive instrument working only Per modum Objects as it containes a Declaration of the Divine will and as it proposeth to the understanding and will the things to be knowne beleeved and practised Now 't is well knowne that no Object whatsoever hath any Active power per se to worke any thing upon the Organ but is only an occasion of working which some Force in or about the Organ makes use of But whence then hath the word its effect from the 2. Principall Agent the Spirit of God who by his immediate and proper vertue workes upon the Vnderstanding and Will causing in that a thorough apprehension of the things proposed and in this a cheerefull obedience to the things so understood The Object of this worke of the Holy Ghost is not the Word as if the Holy Ghost did infuse into it any speciall Vertue wherby it should worke together with himselfe as a partiall Coordinate efficient cause in our Coaversion the Word working one part the Holy Ghost another as the Arminians vainely dispute Act. Synod Defens Act. 4. p. 136. But the object of this Worke is the Soule of man whereinto this vertue of the Spirit is Infusa or Affusa or rather whereabout this Vertue is imployed quickening changing renuing the Faculties of the Soule with such spirituall strength and holinesse that so it may performe what the Word declares is to be done Which effect of Regeneration though properly it commeth only from the Sanctifying power of the Holy Ghost yet by a cōmon Metonymie it is ascribed also to the Word and for that cause wee are said to be borne againe by the Word 1 Pet. 1. 23. to get Faith by Hearing Rom 8. to bee begotten by the Holy Ghost 1 Cor. 4. 15. to be sanctified by the truth id est the Word Ioh. 17. 17. and hence such proporties as these are ascribed to the Word that it is the Power of God to Salvation Rom. 1. that it is mightie in operation sharpe as a two edged Sword Heb. 4. 12. that it is a Sword Eph. 6. 17. Revel 19. 15. that it is Fire and a Hammer to breake the Rocke Ier. 23. 29. that it is Powerfull to cast downe all strong bolds of Mans proud imagination 2 Cor. 10. 4. with many the like which though they properly belong to the invisible power of the Holy Ghost giving effect unto his owne Word yet are figuratively attributed unto the Word it selfe which he useth as his visible Instrument I cannot better expresse the manner how the Holy Ghost useth the Word in the worke of Sanctification than by a Similitude or two Christ meeting a dead Coarse in the Citie of Nain touches the Beare and utters these words Yongue man I say unto thee arise Heare the Command and that given to a dead man But could these words doe any thing to raise him No t was Christs invisible power that quickened the dead not his words which only declared what hee meant to doe by his power Againe to the sicke of the Palsie Hee saith Arise take up thy bed and walke Here 's the Command given to a sicke man But was it the vertue of these words that heald him No 't was that secret vertue which went from Christs Deity which did the Cure His words declared what that should bring to passe So in this matter of our Conversion Christ bids us Awake wee that sleepe and stand up on our feet he bids us Beleeve repent obey turne unto him c. But all these commands worke nothing of themselves but take effect by the only Power of God working upon the Heart In which case the Word is truly the Voice of God not of man Now Gods Voice is not a bare sound or word carrying such or such a meaning with it and no more as mans doth but it is Verbum factivum as well as significativum it deeth and really brings to effect that which it commands to bee done it makes a world when it bids a world to be made it raises us when it bids us arise it awakens us when it bids us awake it workes faith in us when it commands us to beleeve it gives repentance when it bids us repent it makes us holy when it commands us to be so According to that of the Apostle 2 Cor. 10. The weapons of our warfare are mighty but it is through God and that in Esa. 59. 21. My word saith God shall abide in you but this cannot be till he have first put his Spirit within our hearts Wherefore where this vertue of the Spirit is wanting as it is in most there the Word hath no other vertue than to bee as a faire Mappe presented to the eye wherein are described many matters of excellent knowledge which the unregenerate may gaze upon in a kinde of shallow heartlesse speculation which will differ asmuch from good knowledge as the knowledge of a Countrie by the Mappe and by the eye in travelling it And this is the Sentence of the Orthodox Church touching the Nature and distinction of these two Callings Inward by the worke of the Spirit Outward by the voyce of the Word The Arminians are of another opinion whose judgement about this matter is thas The Word say they and the Spirit alwayes goe together and wheresoever either the Law or Gospell is preached there and then the Quickening power and effectuall vertue of the Holy Ghost is present in all even those that are unregenerate untill such time as by Contumacy and Rebellion against the Spirit they have made themselves unworthy of further helpe But now what is this effectuall power according to the Arminians and what doth it in all men It doth say
of that Enmity and Hatred of all goodnesse which is deepely rooted in our nature we should all universally and finally reject it if it be left to our discretion whether or no wee will receive it Except our tongues be first brought unto a right temper purged from the bitternesse of our corrupt humours that have overflowed and infected them wee shall distaste the sweetnesse of all heavenly doctrine and nothing will seeme so unsavoury to our relish as the things of the Spirit And therefore of necessitie our distempered disordered and crooked dispositions must be first Rectified by an inward worke of Gods Spirit before we can possibly take any true benefit by the Word preached Thus then the truth of our second maine conclusion stands good That sufficient grace to Sanctification is not given to all that Heare the Word preached because none of those other gifts that are given them are sufficient but only the inward Vertue of the Holy Ghost and this is not bestowed on all because wheresoever it worketh it is alwayes infallibly effectuall by no meanes possibly to be hindred Which shall be further shewed in our third Question touching the Controversie But before we leave this a scruple or two cast into our way by the Adversary would bee removed They prove that the Word and Spirit are never seperated and for it they bring Scriptures and reason Scriptures 1. Esa. 55. 11. The word that goeth out of my mouth shall not returne unto mee voide but it shall accomplish that which I will and it shall prosper in the thing whereto I sent it To which I answer that this place intendeth no more but that God will certainely performe all his promises that he maketh unto the Church If it be extended to a larger sense wee grant that at every Sermon the Prophet or Preacher makes the power of Gods Spirit is alwayes present with his Word but how to make it powerfull unto conversion in all to whom it is proposed Nothing lesse It sufficeth that that be done in some only for whose sakes God chiefly sent it For others that are disobedient God hath his worke in them too namely the accomplishment of his workes of judgement though not of Grace 2. Act. 7. 51. Yee have alwayes resisted the Holy Ghost viz. whose vertue was showne upon their hearts in and together with the preaching of the Prophet To this I answer That they that either neglect the Hearing of the Word or when they heare and understand it and are convinced of the truth of it doe wilfully refuse to yeeld obedience to what they know these are justly said to resist the Holy Ghost because they resist His Ordinance and His worke enlightening their understanding with the knowledge of Gods will The Iewes had both and resisted both but it cannot appeare by this place that there was any other Quickening vertue of Gods Spirit working effectually upon the Hearts of the Iewes only they had the Externall declaration of Gods will and also Illumination and Conviction of their Consciences which effect the Spirit workes ordinarily in most but not universally in all that heare the Word 3. Heb. 6. 4. 5. and 10. 26. 29. But these places as they touch only some of the Vnregenerate which are in that manner wrought upon not all who heare the Word preached so that worke of the Holy Ghost which appeares upon their hearts is not by that Saving and Quickening power which is the immediate and infallible cause of true Sanctification but only a more speciall degree of an inferiour grace as shall bee shewen hereafter Reasons which they alledge are thâ—se 1. If the inward worke of the Spirit doe not alwayes goe with the Word preached it will follow that God doth not sincerely meane that which hee makes profession of For outwardly by his VVord hee calls them unto him whom yet secretly he would not have come unto him For if he would have them come why doth he not give them that inward worke of the Spirit without which hee knowes they cannot come As for example when by the VVord he calls upon men and bids them repent and convert if hee will this seriously why doth not God bestowe on men all such helpes and meanes as are required on his part inward as well as outward without which they cannot convert If hee will it not seriously why doth hee command them to doe that which hee knowes they cannot nay we know he would not have them doe Is not this dissembling to say one thing and meane another to will one thing in word another in secret intent Answ. None more damnable hypocrites than they that will accuse God of counterfeiting Hee deales plainely fairely openly speakes as hee meanes and as it pleaseth him it should be If hee bid a wicked man doe well hee would truly have him doe so nor is it his secret desire hee should continue in his wickednesse when hee openly exhorts him to come unto repentance and amendment But here wee must distinguish betweene a double VVill in God 1. Voluntas approbationis of Allowance God as hee knowes so he likes of and approves of many good things which he intends never to bring to passe 2 Voluntas Effectionâ—s â—â—tentionis of Performance when God intends that shall actually come to passe which he approves as good in it selfe Now for the Conversion of all men by the Preaching of the VVord God wills it seriously by way of Approbation and allowance That the creature should convert to God and obey his Creator in all things is a thing truly good and God justly commands it and if the creature can by its owne strength performe it God doth truly approve and like well of it But God doth not will the conversion of all men Effectually by way of full intention to worke it in them If man can doe it as t is his bounden dutie hee should well and good God wills it as a thing in it selfe pleasing and acceptable to him But God wills not to bestow upon a man strength to doe it nor is he bound so to doe So that here is no fraud nor Sancta Simulatio or duplex persona in God as some impiously at least imagine as if his VVord had a meaning contrary to his secret intent No the meaning of his VVord is sincere what he commands he wills to be done as a thing in it selfe very good and on our parts our pure due obedience to doe it and his secret inient of not giving a man sufficient abilities to doe his dutie crosseth not his Approbation of the goodnesse and necessitie of our dutie to bee performed by us They are blinde that will not understand this that t is one thing to approve of an end as good another thing to will it with a purpose of using all meanes to effect it Gods Commandements or exhortations shew what hee approves and wills to be done as good but his Promises or Threatnings
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
the blame upon their sickly bodies when the fault is in their owne indiscretion who feede them not with childrens bread but force upon them stronger meate which they cannot disgest but vomit up againe And so I have done with my first conclusion I come unto the second which the words afford unto us and it shall be this That the knowledge of Christian religion must bee alwaies increasing and fruitfull I couple both properties together as both meant by the words of our Apostle Let us goe on unto perfection Hee that knowes all and doth nothing hee knowes nothing as he ought to know and hee that doth his Masters will and knowes it not shall have no thankes for doing he knowes not what Science and Conscience joyned both together make up a perfect man in Christ Iesus perfect indeed in all his parts but yet imperfect still in every degree and therfore as they must be so they must also grow together Gods Spirit never arose upon that mans heart by supernaturall light of saving knowledge where the light growes darker and dimmer and shines not more and more unto the perfect day till at last it illighten the soule as the Sun at noonetide in its full strength and brightnesse Never was that man borne againe of the immortall seede of the Word and Spirit both which are of lively and mighty operation who doth not proceed from strength to strength adding one grace unto another untill he abound and bee filled with all the fruits of righteousnesse It is a great eye-sore to God when hee walkes in the beautifull garden of the Church to delight himselfe among the trees of the garden and to gather of their pleasant fruit if then hee shall see any plant which comes not forward in so kindely a soile or which growes great and greene but beares no fruit at all Certainely we may well thinke there 's a canker at the roote and that it will not be long before such a tree bee blasted by the breath of Gods fiery displeasure which in a moment shall consume both branch and roote You know the doome Take it away why should it trouble the ground and in this place of our Apostle the sentence is dreadfull against non-prosicients The earth that drinketh in the raine that commeth often upon it and bringeth forth hearbes meet for them by whom it is dressed receiveth blessing of God But that which beareth thornes and briers is reproved and is neere unto cursing whose end is to be burned For the godly it is not so with them they that are good will be better hee that is holy will be holy still hee that is just will bee yet more just That of the Psalmist is most heavenly The righteous shall flourish like a Palmo tree and shall grow like a Cedar in Lebanon Such as bee planted in the house of the Lord shall flourish in the Courts of our God They shall still bring forth fruit even in their age they shall be fat and flourishing Psal. 90. 11 12 13. But no more in so plaine a case let us turne our thoughts for a while unto some application to our selves and our present purpose For our selves whose profession is to know much and desire to know all let it bee our chiefest study to become good Christians as well as great Schollers You will find it to be no needlesse admonition if you well consider both how easie and also how dangerous it is to bee gracelesse and yet learned Which unhappy separation how oft it is made the experience of former and present times do witnesse and both Church and State in all ages have felt the mischievons effects of it Let mee but discover the dangers wherewith our peaceable and happy course of life is yet incompassed withall and it shall bee in stead of other motives to make us heedefull of our owne welfare Our adversaries are chiefly two 1. Our owne corruption which being once stirred workes strangely When civill education morall instruction and divine knowledge in part shall worke upon a man unregenerate they will begin to awaken the conscience rectifie the distempered affections and give an assay to plucke vp impiety and incivillity by the rootes but all together are too weake where the Spirit of grace helpes not and without its ingredient vertue are like a potion that stirres the humours but cannot purge them Whence corruption once moved becomes violent the affections rage conscience is overborne the light is resisted all those bands wherewith sinfull nature might seeme to be fettered are broken like a threed of tow and such a one carried furiously beyond the limits of ordinary iniquity to all transcendent wickednesse For none so desperately evill as they that may be good and will not or have beene good and are not But this is not all we have another enemy and that 's 2. Satan by his most powerfull instigations contrived with much cunning inforced with secret and irre stable violence Good reason this Lion should roare fierce upon so hopefull a prey a Scholler is at least one degree of eminency above the common pitch and his example prevailes much on either side If knowledge dare venter what should ignorance doubt If learning cannot defend it selfe from common-vices how should rudenesse and simplicity be safe And thus he perisheth not alone in his transgression Againe this is like poison in the fountain like a worme in the roote like corruption and rottennesse in the seede when those that are Spes gregis the hope of present and after times whose shoulders should beare up the glory of Church and State are themselves become vile light and vaine persons corrupt and corrupting children Surely the divell cannot worke a more compendious mischiefe than to deforme those that should be the meanes of others reformation Thinke not then wee are more secure from danger than other men nay my Brethren Satan hath his quiver full of fiery shafts fitted for all occasions all affections all callings and wee in our scholasticall studies lye as open to the stroak of his spirituall temptations as others doe in their civill and mechanicall imploiments I will describe some two or three of those weapons of death prepared for our ruine and so passe on 1. The first are grosser temptations to ill manners and open profanenesse For some there are of a baser mettall and more impure temper fit to bee imployed in any the meanest service the divell shall put them to These shames of learning and ingenuous education who bring up an ill report upon these places dedicated to piety and modesty you may commonly see and doe I hope unfainedly detest But this way succeedes not in all in whom learning breedes civility at the least there is therefore a second supply at hand of such poisons as will be more generally and easily swallowed of which drugges there are as I conceive foure most deadly 1. Pride and selfe-conceit a bastard begot betwixt a learned head and an unsanctified heart
bee assured that a heart surcharged with covetous desires ambitious thoughts voluptuous uncleane and impure affections is farre un fit for the study and meditation of these sacred writings and shall never attaine to the saving understanding thereof Againe be humble and not proud sober and not curious neglect no helpes of Nature or Art that may bee gotten nor relye too much upon either as foolish Anabaptists doe on the one side and presumptuous wits on the other whose stocke will soone decay Study to obey not to dispute turne not conscience into questions and controversies lest whilst thou art resolving what to do thou doe just nothing Draw not all to reason leave something for faith where thou canst not found the bottome admire the depth kisse the booke and lay it downe weepe over thine ignorance and send one heartie wish to heaven Oh when shall I come to know as I am knowne Goe not without nor before thy guide but let thine eyes bee alwaies towards that Lambe who onely can open this booke and thy understanding And then Blessed is he that readeth and he that heareth the words of the prophecy of this booke for the time is at hand Yea the time is at hand when all shall be accomplished and wee must bee accomptable when arts shall cease tongues shall be abolished knowledge shall vanish away Doe but thinke now one thought what will be the joy of thy conscience in that day when thou maist truly say Lord thou hast written to me the great things of thy Law and I have not accounted them a strange thing or with David I have hid thy Word within my heart that I might not erre from thy Commandements 2. This for your private in the second place attend to hearing as well as reading It is a fault greatly reproveable in many who despise all but their owne study Gods ordinance of preaching and a moneths paines of the learned cannot do them so much good as an houres study of their owne who therefore out of scorne of Gods ordinance and other mens abilities will keepe home And I could wish that yet it were so that whom God lookes for at the Church he might finde them in their studies they should be though not so wel busied as they ought yet not so ill imployed as now they are But I spare them in this place hoping that none heares mee who doth not hate this practise and tremble to cast such contempt upon the sacred office and ordination of the publike Ministery I le rather touch upon our private an exercise of an inferiour nature yet of excellent use and great necessity Let that before spoken perswade your attention and diligence in thriving by it and besides that know the worke of providence to be such that how simple soever the messenger be that brings it yet Gods words will alwaies accomplish that whereto it is sent in hardening or softening the heart Here only let me commend unto your acceptance and expectation a double plainnesse needfull to be used 1. Of stile and speech that matter may have leave to command words and not bee constrained to follow them in servile attendance How many excellent discourses are tortured wrested and pinched in obscured through curiosity of penning hidden allusions forced phrases uncouth Epithites with other deformities of plaine speaking your owne eares and eyes may be sufficient judges A great slavery to make the minde a servant to the tongue and so to tie her up in fetters that shee may not walke but by number and measure Good speech make the most on 't is but the garment of truth and she is so glorious within shee needes no outward decking yet if she doe appeare in a rayment of needle-worke it s but for a more majestike comelinesse not gawdy gainesse Truth is like our first Parents most beautifull when naked t was sinne covered them t is ignorance hides this Let perspicuity and method bee ever the graces of speech and distinctnesse of delivery the daughter of a cleer apprchension for my self I must alwaies thinke they know not what they say who so speake as others know not what they meane If they doe it of purpose they are envious to others and injurious to Nature and the best interpretation I can make of such misty and cloudy eloquence is that it serves onely to shadow an ignorant minde or an ill meaning T is naught in all discourse about religion much more as if the darknesse of our understanding were not hinderance enough without obscurity of speech and of all I am sure in this kinde of exercise most un fit where both matter and auditors require plainnesse Catechismes are pend like lawes in plaine not eloquent termes its a great absurdity in definitions summary decisions to seek after tropes and figures Wherefore for curious discourses sitted to rub itching ears let AElians grave censure of Myrmerides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coaches with foure horses so little you might hide them undor a slies wing or Callicrates his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 copies of verses written so small as a chery stone might hold them passe likewise upon them they are to say the least 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a laborious losse of time Certainely I finde both the one and the other cendemned in Pauls practise and the Iewes example Hee was learned and spake all languages and that exactly eloquently if Gods teaching can doe any thing more than a Grammarians or Rhetoricians schoole yet in case of preaching hee would not doe that which he condemned in the false Apostles but professeth his opinion and practise 1. Cor. 2. 1. I came not to you with excellency of words or of wisedome and verse 4. nor stood my word and my preaching in the entising speech of mans wisedome but in plaine evidence of the Spirit and of Power and he gives a reason for it verse 5. That your faith should not be in the wisedome of men as wrought by mans perswasion but in the power of God Againe Exekiel was an eloquent man and the Iewes tooke a pleasure to heare him but where grace wanted what could his eloquence helpe Yee shall have it in Gods owne words Ezek 33. 31. 32. They come unto thee as a people useth to come and my people sit before thee and heare thy words but they will not doe them for with their mouths they make jests and their heart goeth after their covetousnesse But it may be Ezekiels utterance was harsh and they were offended at it No it followes And loe thou art unto them as a very lovely song of one that hath a pleasant voice and can play well on an instrument for they heare thy words but they doe them not This for speech the other plainnesse is 2. Of the matter that ye will give mee leave to enquire after the old way and to walke in it I meane that plaine path which the Scriptures have laid forth before us the easiest I assure me to
by his fall became like and in Scripture it is termed The flesh The old man The sinne that dwelleth in us The sinne of the world The law of sin The law in our members The body of death Concupiscence or Lust also The first death of the soule which Adam died immediately upon his sin in which death and separation of grace from the soule all Adams posterity remaine dead and rotten till they be quickned againe by Christ. Whereas then the soule being of a lively and active substance worketh altogether by and according to its inherent qualities where they are onely good all the actions thereof are regular where naught there all its operations must needs be crooked and incongruous as in men unregenerate of whom the Apostle gives this definitive sentence They that are in the flesh cannot please God And out of this roote growes that fruit which wee properly call mans aversion or turning from God to himselfe to Satan to any creature yeelding service and love to any but to God to whom onely he owes it 3. But there is yet a third estate wherein the habits of righteousnesse and sinne are not severed as in the former two but coupled both together and this is in the state of grace when holinesse is againe infused into our natures and corruption done away in part Which worke of the holy Ghost upon us is set forth by sundry appellations in Scriptures all signifying but divers circumstances of one and the same thing It s called the Spirit the new man the new creature our regeneration or begetting againe our renascentia or new birth our renovation or renewing the law of our minds viz. renewed the first resurrection from the dead our effectuall vocation our conversion and in one word which compriseth and expoundeth the extent of all the rest Our Sanctification which is nothing but that Image of God which we had lost in Adam restored unto us again by the supernaturall worke of Gods Spirit creating holinesse or grace in our unholy and gracelesse hearts For then only are we renewed being made new men and new creature then onely begot and borne againe by the Spirit then raised to life effectually called and turned from darknesse to light when we are sanctified throughout by this new quality of grace brought into us rectifying and repairing every part of our whole man In which state the operations of the soule are mixt neither simply good as in the first nor simply evill as in the second but partaking of both qualities according to the different habites of corruption and grace whereby the soule is depraved or perfected in her working Now the proper fruit of this renued grace is our Conversion or Turning unto God when upon the infusion of spirituall life and grace we begin again to acknowledge our Creator and forsaking our lusts Satan and the creature to fasten againe our love upon God that made our soules and best deserves our service But yet touching this our sanctification or inherent righteousnesse we are to enquire a little more distinctly and for the cleerer understanding of it to distinguish betweene 1. The Habit of Grace 2. The Operations proceeding from thence The sacred habite of grace is one supernaturall qualitie of holinesse universally infused into all the powers of the soule at once and spreading it selfe over all leaves no part unsanctified as corruption on the contrary leaves no part untainted And as this being one containes in it originally the seed of every sinne so doth the other of every gracious action It is bestowed on every elect person through the worke of the holy Ghost who when hee enters to take possession of the heart by his quickning and sanctifying vertue brings life holinesse not to one only part but to all at once I say to all at once in the habituall renovation of every part For grace comes into the soule like light into the aire which before darke is in all parts at once illuminated or as heate into cold water that spreads it selfe through the whole substance or as the soule into the body of Lazarus or the Shunamites childe not by degrees but all at once infused and giving life to every part So is our new man borne at once though he grow by degrees that is the soule in our conversion is at once reinvested with the Image of God in all its faculties so that howsoever the actions of grace doe not presently appeare in each one yet the habite the seede the roote of all divine vertues is firmely reimplanted in them and by the strength of this grace given they are constantly disposed to all sanctified operations The operations flowing from this blessed habite of renewed grace are many For Grace as in all parts it workes imperfectly during this life so in divers parts it workes diversly or rather because habits are not active per se thus Every faculty having proper operations belonging to it different from others which it produceth by the strength of its proper nature if it be perverted by corruption it doth the action ill if it be rectified by grace it performes it well As to know to assent to choose to desire to joy to love c. are naturall workes of the understanding and will or reasonable appetite But when they shall put themselves forth to action nothing will be done in a right manner nor directed to a right object unlesse the faculties be reindued with their Primitive perfection totally or in part For this rule is sure Nothing can worke as God would have it unlesse it be such as God made it Now by the restoring of grace or Gods image a man becomes in part like unto that he was in his first creation and consequently the motions of every faculty conformable to their first regularity Well then Grace like the Ocean is one Element but takes divers names according to the severall regions and parts of the soule which it washeth and sanctifieth according to the severall objects about which they are imployed and lastly according to the severall occasions that stirre them up to action As for instance Grace in the understanding is called spirituall wisedome in discerning of holy things Grace in the will is a rectified choice and embracing of its right object God and his goodnesse Grace in the affections are their pure and sanctified motions towards their proper objects Grace in the outward man is its prompt and ready obedience in doing the commands of a sanctified soule Now in all these parts albeit the seede of renewing grace bee so deepely sowne and rooted that as S. Iohn speakes 1. Ioh. 3. 9. it remaines within us the Image of God being though more imperfectly yet more firmely imprinted on the regenerate than on Adam himselfe yet the Actus secundi the actuall operations of this Grace appeare neither perfectly nor equally in every part but shew themselves sooner or later more strongly or weakely according as the strength of sinnefull corruption
is exceeding weake The tree must be good before it bring forth good fruits True but what makes vs good trees our Iustification or our Sanctification Surely our Sanctification For though by Iustification wee are accounted good and Holy before God yet wee are not so in our Selues but most euill and Corrupt till we bee indewed with the grace of sanctification And then only wee become Good trees fit to beare the fruite of good workes so that the reason is in effect as if he had said we must first be Sanctified before our workes be Holy and that 's true for euen to Beleeve is a good and Holy worke and therefore though it goe before Iustification yet of necessitie presupposeth Sanctification 2. That faith is suâ—b an instrument of making vs partakers of the Benefites of Christs Mediation as is neither absolutely necessary in al. the Elect nor yet simply anteceding all manner of participation in those benefites That it is not absolutely necessarie in all appeares in the Elect dying infants who enjoy all the benefits of Christs merits in their Iustification Sanctification and Glorification without this instrumentall meanes of their actuall Faith as wee shall see more at large anon That Faith doth not simply precede all manner of Participation with Christ appeares by a double benefit wee enioy by and from Christ before such time as wee doe beleeve 1. Our Sanctification wrought by the Spirit which from Christ convaies Life and Grace into our Soules when wee were utterly devoid of all both Faith and other graces as hath beene shewed before at large And this is the first benefit of Christs death bestowed on us before we so much as aske it 2. Our Iustification in Gods sight which euen long before we were borne is purchased for vs by Christ. For t is vaine to thinke with the Arminians that Christs merits have made God only Placabilem not Placatum procured a freedome that God may be reconciled if hee will and other things concurre but not an actuall reconciliation A silly shift devised to uphold the libertie of mans will and universality of Grace No t is otherwise the Ransome demanded is paid and accepted full Satisfaction to the Diuine justice is giuen and taken all the sinnes of the Elect are actually pardoned Gods wrath for them is suffered and ouercome he rests contented and appeased the debt book is crossed and the hand-writing cancelled This grand transaction betweene God and the Mediator Christ Iesus was concluded upon and dispatcht in heaven long before we had any being either in Nature or Grace Yet the benefit of it was ours and belonged to us at that time though we never knew so much till after that by faith wee did apprehend it As in the like case Lands may bee purchased the Writings confirmed the estate convayed and settled vpon an Infant though it know nothing of all till it come to age and finde by experience the present commoditie of that which was prouided for him long agoe And the reason of all this is because it is not our Faith that workes Gods reconciliation with us but Christ beleeved on by our faith Now his Merits are not therefore accepted of God because we doe beleeve but because they of themselves are of such Worth and sufficiency as doe deserve his most favourable acceptance of them for vs. And what reason have we then to thinke why they have not alwaies procured aswell as deserved Gods love and actuall reconciliation for the Elect not only before their faith as in all but also without their faith as in Infants I proceed to the second cause of our Conversion viz. the Efficient cause which really produceth it and that is the Holy Ghost in whose person not excluding the Father and the Sonne this worke of Sanctification is peculiarly terminated This blessed Spirit are those two golden pipes through which the two Oliue branches emptie out of themselues the golden oyles of all precious graces into the Candlesticke the Church as it is Zach. 4. For which cause all the Graces of God are called the Fruites of the Spirit Gal. 5. 22. and Eph. 5 9 For the Fruit of the Spirit is in all goodnesse and righteousnesse and truth yea the whole worke of sanctification and renued Grace is styled by the name of the Spirit Gal. 5. 17. The flesh lusteth against the Spirit and the Spirit against the flesh id est Grace fights against corruption and this opposeth against Grace In respect of this opperation which the Holy Ghost hath in Sanctifying the Elect he is in Scripture set forth vnder a double Similitude of Water and Fire which are Elements most apt to cleanse The similitude is from the custome of the Leuiticall Purifications which were done by the use of both Elements For all vessells and utensills polluted by any legall uncleanenesse were to bee purged by Water if they were of wood but by Fire if made of metall or other materialls that might endure it as you may reade Num. 31. 23. So what euer filthinesse cleaves unto us or how deeply soever incorporated into our natures the Holy Ghost by his most blessed vertue as by water washeth away as by fire consumeth Then I will poure cleane water upon you and yee shall bee cleane from all your filthinesse and from your Idols will I cleanse you saith God unto the Church Ezech. 36. 25. And what is this water in Verse 27. he interprets himselfe in these words And I will put my Spirit within you Hence wee are said to bee baptized with the Holy Ghost Ioh. 1. 33. to bee baptized by one Spirit into one body 1 Cor. 12. 13. to bee borne of water and of the Spirit Ioh. 3. 5. Which baptizing of washing by the Holy Ghost is in plainer tearmes our Sanctification wrought by his power cleansing us from inherent corruption and creating in us Purite and Holinesse as is cleare out of that of the Apostle 1 Cor. 6 11. And such were some of you but yee are washed what 's that the next words tell us But yee are sanctified but yee are justified in the name of the Lord Iesus and by the Spirit of our God Hence the bestowing of the abundant gifts of the Holy Ghost is metaphorically described by Effusion or pouring out as Esa. 44. 3. I will poure water upon the thirsty and flouds upon the dry ground I will poure my Spirit upon thy seed and my blessing upon thy buds Ioel 2. 18 I will poure out my Spirit vpon aâ—l flâ—sh fulfilled Act. 2. For that other appellation of Fire we haue it expresly Mat. 3. 11. Hee will baptize you with the Holy Ghost and with fire and implied Marc. 9 49. Euery man shall bee salted with fire and euery sacrifice shall be salted with salt Grace therefore is of a diuine off-spring the immediate effect of the all-powerfull vertue of Gods Spirit whereby he replants inherent Holinesse in our Soules having purified them from
whom it is once implanted So that hee who is once converted cannot so shake off the grace of his first that hee should need a second conversion and a sinner once raised from death through the infusion of spirituallife like unto Christ he dyes no more but lives for ever to the glorie of God The reason is strong from that of the Apostle Peter 1. Pet. 1. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is this Seed by which we are borne againe It is not the Word eyther alone or principally considered because that is but an instrument and arbitrary too the force whereof so depends on the chiefe agent the power of the Spirit that without it is but a dead sound And the reason why the word Lives endures for ever is only because the power of the H. Spirit w ch gives it its effect is everlasting Well then this Seed is the power or vertue of the H. Ghost so called by similitude because that as of Seed the Conception is formed so by the power of Gods Spirit immediatly the New man or graces of Sanctification are begotten in us But why is this Divine vertue the seed of our regeneration called Incorruptible seed is it in regard of it selfe or in respect of the fruite For it selfe t is most true that as the Person so the Power of the Holy Ghost is eternall and incorruptible But hee is wilfully blinde who sees not that in this place it is so styled in relation to the effect it workes in us quatenus Semen as it is seed incorruptible producing fruit like to it selfe incorruptible and immortall And the opposition here made is manifest We are not borne of corruptible Seed for that perisheth and so what is borne of that must needs be corruptible but wee are borne of incorruptible seede which lives and endures for ever and therefore what is born of that must needs be incorruptible This is plain then that this Quickening Power of Gods Spirit whereby we be regenerate lives for ever not only in it self but in us also supporting and sustaining our soules for ever in their spirituall life of grace once infused into them And if any will cavill St. Iohn puts all out of doubt when speaking of every regenerate person he saith that this Seed remaineth in him and so that cannot sinne 1 Iohn 3. 9. Whosoever is borne of God doth not commit sinne for his Seede remaineth in him and hee cannot sinne because hee is 〈◊〉 of God And this for the Habit of grace the Constancy whereof no desperate defender of the Saints Apostasie bee hee Papist or Arminian shall bee ever able to shake In the next place touching the Operations of Grace which we performe by the ayde of the Spirit there is not such Constancy to be found in them as in the former For the Holy Ghost doth not at all times alike either stirre up the faculties of the Soule by holy motions or assist their endevours in performance of Good desires Some presumptuous Sinne against Conscience some Pride in our owne strength some neglect of pious duties especially Prayer and spirituall Meditation some Carelesse entertainment of the blessed motions of Grace some Security through long enjoying of heavenly comforts some such or other offence may Quench the Spirit and cause him to withdraw from our Soules all Sense of his comfortable presence and assistance for a time And then the Soule being destitute of this actuall concurrence of the good Spirit falls a Languishing bewrayes presently its naturall impotency like hot water taken off the fire begins to returne to its first coldnesse and for a time corruption prevailes against Grace that which is naturall against that which was but Accidentall Such Cessations or Interruptions of grace as these are all men grant and all good men feele but yet though the act faile the Habit ceaseth not nor is the ground straitway barren because it misseth a Season or two They are but chastisements for negligence past and admonitions to ensuing industry both ending in a large augmentation of all comforts when upon submission God is intreated againe to cause the light of his Favour to shine upon us â—…s much touching the second Circumstance about our Conversion viz. the maner how t is wrought I should proceed to the third viz. the Subject of it but I should vtterly weary you who by this time cannot but desire to be rid of mee Pardon me yet a small trespasse upon the time and your patience that I may conclude all in a word or two of application to our practice Yee have heard touching our conversion that the cause of it is Gods free love without our worth before we were that the manner of it is by the grace of the Holy Ghost without our helpe when wee were weake and of no strength Let the serious thought of these things breed in our hearts a double grace 1. Of Thankfulnesse 2. Of Humility Le ts joyne both together for they are twins of one birth and as you shall never see a proud man thankfull either to God or man so you shall never behold an humble minde but it will alwayes appeare in the most gratefull acknowledgement and confession of the least good turn We shal see how great cause there is in this businesse of our conversion that wee should empty our selves of all proude imaginations and fill our hearts and tongues with the Praises of Gods rich grace and free Mercy if wee will enforce upon our dull heartes the powerfull meditation of these foure points 1. The Desperate and forlorne estate of an unconverted person 2. The Impossibilitie of our recovery out of this damnable condition by any strength of our owne or other creature whatsoever 3. The admirable Graciousnesse of Almighty God in providing the meanes and by them effectually working our full deliverance from the power of Sinne Damnation 4. Lastly the blessed estate of Grace whereto hee hath now brought us and wherein hee preserves us under the hope and expectation of eternall glorie I beseech you that among the multitude of your thoughts and studies you would be pleased to make these things the subject of your best advised meditation Hold me for ever guiltie of a damnable lye if you finde not by experience how forcible this course will be to take downe our foolish haughtinesse and swelling conceits of our own sufficiencie and to inlarge the heart in sweetest songs of thanksgiving to him that hath done so great things for our soules My brethren slight it not t is a matter of greatest consequence and touches us neerely Doe but conceive with me How horrible that thought is and ful of unspeakeable terrour when the conscience freed from the clamours of ill companie cooled after the heate of wine and fulnesse of bread retyred from the distracting businesse of our Callings and stilled after the rage of some furious passtons or glut of pleasures shall in silence turne in upon it selfe and falling upon the inquirie
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
they inlighten the understanding it stirres up the Sensuall affections for as touching the Will it meddles not with that and so gives unto the heart Sensum verbi and by an inward power infused doth move and dispose the heart to Beleeve and Convert Yea but how is all this done Is it by any proper worke of the Spirit distinct from the power of the Word By no meanes say they It is done by a morall perswasion per Representationem objectivam by a proposall of what is to bee done with commands exhortations intreaties promises thereto annexed And is this sufficient to our regeneration Yea there is not there needs not any other immediate inward invincibilis actio as they stile it of the Holy Ghost upon the Soule The Word only the Word begins continues and consummates our Conversion Nay if an inward worke of the Spirit be granted they affirme that the preaching of the Word can by no meanes possible bee accounted any meanes at all of our Conversion What then Inward Calling there is none No say they there is no other inward regenerating grace but onely the forenamed Morall Perswasion to goodnesse by the outward Ministery of the VVord This is the summe of their opinion and that Chaos of confused errors which t is hard to distinguish into any good order I will touch upon them in these three propositions manifestly opposing their fundamentall suppositions in those their Assertions The first shall be this 1. That not so much as common Illumination and stirring up of the affections is given to all in hearing of the Word preached Shall wee goe any further than experience to prove this in thousands that heare the Word yet understand no more of it and are no more affected with it than the seates they sit on The Arminians as they 'le deny any thing reject this argument from experience except that though they doe not understand yet they might understand if they would To which I answer that t is true Such men shall bee condemned of wilfull ignorance because the meanes God afforded were sufficient to have brought them to more knowledge if they had done but as much as they might but yet the exception is here altogether vaine because here we inquire of the Act whether all men bee inlightned not de Potentià whether they may bee or no. For the Arminians hold that the Vnderstanding is inlightned and the affections moved in all and that Irresistably men cannot choose but know and be affected with the Word preached And this they stiffely maintaine because that God hath infallibly given unto all Potentiam Vires Credendi and this strength is nothing but Illumination of the Vnderstanding and Exciting of the Affections and therefore all must infallibly be illuminated and excited Wherefore when they affirme that a man may choose whether he will understand and be affected or no though it be true in part yet they contradict their owne maine position and confirme ours That God though he have given the outward meanes yet hath not given so much grace unto all as to make use of them for the gaining of ordinary knowledge in the Word The second proposition shall be this 2. That bare Illumination in the understanding of the sense of the Word preached is not sufficient for Sanctification of the heart i. e. to move to renue to quicken those affections with true love of goodnesse and desire of grace which before were disordered by reason of the darkenesse of the understanding This they affirme we deny it as a new and uncouth opinion and that upon these grounds 1. Because it presupposeth that in the affections there is no other vitiousnesse but that onely which is bred in them by the errour of the understanding which being deceived misguides the affections but being once rightly informed the affections are presently brought in order to follow the directions thereof Than which nothing can be more absurd and contrary to all experience 2. If bare Illumination or Morall Perswasion be sufficient to Sanctifie it shall work that effect either by it own simple vertue or by the help of something else besides If by it self then why are not the Divels sanctified who know more of Divinity than haply the learnedst man And why are not all learned Divines sanctified also what should hinder Or if there must be some speciall grace beside how can they affirm that to be of it self sufficient which helps not without the help of another thing And yet this is that wherto they are driven namely to confesse there must be a Special grace to make the Generall effectuall so in one word they dash all their dispute about the sufficiency of Vniversall grace Or if they like not that will fall to that shift to say that Bare illumination is sufficient though not to Sanctifie yet to worke true Faith and Conversion which is nothing else but to affirme that there is Faith Conversion before and without Sanctification Which opinion is a kind of phrensie The third proposition shall be this 3. That besides the Common illightning of the Vnderstanding and Motion of the affections in ordinary preaching of the Word there is necessarily required another immediate worke of the Holy Ghost upon the soule for its Sanctification throughout without which the preaching of the Word will bee utterly unable to worke true grace in the hearers This I prove by Scriptures and Reason The Scriptures are many I will name but one or two of the plainest places 1. Iohn 6. 36. Where Christ speaketh to the Vnconverted Capernaites thus But I say unto you that yee have also seen me there 's their knowledge of the Gospell by Christs preaching and miracles but yet yee beleeve not What was the reason of that t was this God had not given the Capernaites to Christ and therefore he gave them not grace to come unto Christ for All that the Father giveth me commeth unto me and he that commeth unto mee I cast not away vers 37. Yea will an Arminian say They came not because they were not willing to come there wanted nothing on Gods part but they might have come Yes but there did if wee beleeve Christ God did not draw them therefore they came not For No man can come unto mee except the Father which hath sent me draw him and I will raise him up at the last day vers 44. But what is this Drawing it is the same which in the next verse he call Gods Teaching of us It is written in the Prophets They shall all be taught of God Every man therefore that hath heard and learned of the Father commeth unto mee Nothing can be more manifest than in this place the plaine distinction of an inward Drawing from an outward Morall Perswasion an inward Teaching of God from the outward Preaching of man Which is effectuall to true Conversion in all and onely those that are inwardly so drawne and taught of God which the Capernaites were
not 2. Deut. 29. 3. 4. The Israelites in the wildernesse had all instruction and perswasion that might be by the VVord and by Miracles from God and his servant Moses they had heard Moses and God speake and seene the great tentations miracles and wonders with their eies But was this sufficient to convert them No there wanted that within which God denied them for saith Moses Yet tho Lord hath not given you an heart to perceive and eyes to see and eares to heare unto this day vers 4. Parallell to which is that touching the Iewes among whom Christ had preached so much and so plainely done so many so singular miracles Yet they beleeved not in him Ioha 1â— 37. But what was the cause of that was not the meanes sufficient No God had denied to reveale unto them his arme or power in giving them the knowledge of the Gospell That he proves out of the Prophet Esay who of all the Prophets preacht the Gospell plainest and yet found small credit to his doctrine That the saying of Esaias the Prophet might be fulfilled that he saith Lord who hath beleeved our report and to whom is the arme of the Lord revealed vers 38. A very unreasonable complaint saith the Arminian if we construe it so for t is as if Esay had said Lord only the Elect to whom thine arme was revealed they have beleeved it but none of the Reprobates have beleeved it because thine arme was never revealed to them and so they could not beleeve And what reason had Esay then to complaine of them for not doing that which they could not doe I thinke the wisedome of God hath of purpose to checke these pestilent gainsaying Spirits added in the next words vers 39. Therefore they could not beleeve because thus Esaias saith againe He hath blinded their eyes and hardned their hearts that they should not see with their eies and understand with their hearts and should be Converted and I should heale them So Gods Spirit brings that for a good reason which these men count an absurdity They did not beleeve and the Prophet complaines of it yet it was because they could not beleeve And why could they not â—was the want of that Inward worke of grace wee stand for God had not inlightned their mindes nor softned and sanctisied their hearts and therefore they could not beleeve 3. 2. Tim. 2 24 25 26. And the servant of the Lord must not strive but bee gentle unto all men apt to teach patient In meekenesse instructing those that oppose themselves Here 's the Ministers dutie to preach uncessantly using all gentle and good meanes to bring men to repentance but will this diligence in perswasion and patient industry bee effectuall at last It may prove so but when it doth 't is not by it selfe but by Gods speciall grace If â—od peradventure will give them repentance to the acknowledging of the truth After all outward meanes used an inward gift is still to be expected Let vs in the next place come unto reason and experience where we have these perswasive arguments to confirme us in this truth 1. From the like experience in Christs calling of his Disciples to whom he useth no other words but Follow mee or Follow me I will make you fishers of men it is wonderfull that so shortan Invitation should worke so strange so speedy an alteration Sraightway they leave all and follow him what forsake all to follow after a stranger they never knew before with such constancy and yet through so much perill and disgrace and all for a word spoken Follow mee Nay in that word there was more then a word there went with it that Power which could have commanded the attendance of the Armies of Heauen and Earth And those few words accompanied with this secret vertue did more upon the hearts of the Disciples than many a long Sermon upon the Pharisees and obdurate Iewes where Christ was not pleased to shew the like effect of his power So Christ appearing to Saul accosts him with this expostulatorie salutation Saul Saul why persecutest thou mee hee saith no more but only tells him being asked That hee was Iesus of Nazareth whom hee persecuted and that it was hard for him to kicke against the prickes But see what a change these few words have made in a fierce raging persecutor hee is on the sudden as meeke as a Lambe and now all for obedience to that name which before hee furiously persecuted Lord what wilt thou have mee to doe command what thou wilt I am ready to obey Was it externall morall perswasion trow yee that hath made this wonderfull alteration Nor are these examples to bee accounted so extraordinary as if for the substance the same course were not ordinarily observed Were not men wilfully perverse they would confesse that when of many thousands that heare one and the same Sermon some one or two it may be the worst in the company are in a moment so changed that they are not the same men they were new hearts new desires new affections all new in them they would I say confesse that this is the very â—inger of God touching the Heart and not the force of any outward perswasion whatsoever 2. If only a bare proposing of Divine things to the understanding joyned with perswasions of command threatning and the like towards the Will bee all that is needfull to mans conversion it would bee knowne what difference wee shall make betweene the working of Gods word and of Mans of a Divinitie Sermon and a good morall speech Nay more what difference can be made betweene Sathans temptations and all the sacred suggestions of Gods word yea whether Sathans seducements to evill are not likely to prove alwayes more powerfull than Gods perswasions to goodnesse because in both cases the worke it selfe is left wholly to our arbitrement and then Sathan hath the advantage of our naturall Corruption cleerely on his side So that by this Arminian doctrine mans conversion is even desperate seeing Sathan is as powerfull and certainely he is as willing to Pervert as God is to Convert This blasphemous absurditie the Arminians cannot shift their hands of though they strive in vaine about it 3. The old rule must here be remembred Passio râ—cipitur non tam per conditionem agent is quà m dispositionem patient is all exhortations promises commands take effect not according to their owne but according to the quality of him towards whom they are used And so wee see a word doth more with some than a frowne or sharp menace towards another All Speech workes as the Heart of the Hearer is affected not as he intends that utters it Wherefore if there be nothing more to be done on Gods part towards our Conversion but the only proposall and perswasion of the acceptance of Grace it is manifest to all that can judge of the state of Corrupted nature that wee shall never accept of Gods offer but out
shew what he intendeth effectually to bring to passe But yet here they urge further How can God in justice command unto a man by his Word the Performance of that which cannot be done by him without the inward helpe of the Spirit and yet in the meane time God denies this inward grace unto him I answer Gods justice will herein be as free from accusation of tyranny as before his truth was from falshood and collusion God may without blemish to his justice Command man to performe his dutie although hee have now no strength to doe it because once hee had strength and he hath now lost it Yea will they say that were true did not two things hinder 1. Man indeed had strength and hath lost it but how himselfe did not decoquere wastefully spend his Patrimonie and by the Act of his sinning abolish the Image of God within him but God for a punishment of his fault did by an immediate act take away his originall abilities And it is then as great injustice in God to command us Conversion Faith and Repentance when himselfe hath taken away our abilities whereby wee should performe it as for a Iudge after he hath put out an offenders eyes yet to command him under paine of further punishment to read such a booke If hee had put out his owne eies the case had beene otherwise the Iudge being not bound to take notice of that his fact To which we answer that t is true God for our sinne hath deprived us of his image so that we cannot doe his will without new strength restored unto us yet we must remember though this deprivation be an act of God yet it happens through our merit by reason of our sinne and in this case how harsh soever it may seeme to us yet God the Iudge of the world doth not unjustly To command us the doing of that which wee cannot performe without those abilities restored which himselfe for our transgression hath taken from us and will not give us againe This is proved by that one instance beyond all exception The perfect obedience to the Morall Law is required of all and yet t is madnesse to affirme that God gives or is bound to give unto all that strength to doe it which they had in Adam without which it cannot bee done Further that God may justly command what man cannot performe is manifest by Gods commanding Pharaoh to let the Israelites goe which yet Pharaoh could not doe for God himselfe hardened his heart that hee should not be willing to let them depart 2. When God commands man to beleeve the Gospell here 's a duety injoyned that man never had strengh in Adam to performe And therefore if God doe require a new duety he is bound to afford new strength because by that which he had and lost he was never inabled to doe it To which we answer that it is an errour to affirme that Faith which is the condition of the new Covenant is not commanded in the Morall Law Legall and Evangelicall or the Faith of Adam in innocency and of man since his Fall is for the substance of the grace one and the same viz. Credence and Confidence of and in all things whatsoever that God shall reveale unto man The difference is onely in the Vse and in the particular object as we shall see in the handling of that point of Faith Now Adam being commanded in all things to beleeve his Creator whether revealed or to be revealed and having ability so to doe so that if God had told of him the mystery of the Gospell he would have beleeved it we also are bound by the Law of our Creation and so the Morall Law to beleeve in Christ as soone as God reveales vnto us this thing to be beleeved and God may require it of us because wee had power once to doe it and what is lost God is not bound to restore 2. Reason If the Word at any time be destitute of the quickning Spirit it will follow that the Word shall be of it selfe a dead letter and the â—avour of death because it is destitute of the Spirit which only puts life unto it But this is not to be affirmed for as much as it is only our fault that the Word proves the â—avour of death c. To this we answer That the Word is never of it selfe the â—avour of death no not then when it is without the vertue of the Spirit and we reject those assertions as utterly erroneous That the Word should bee preached unto some to damne them or with this intent to make them inexcusable The Gospell is not published with any such purpose at all for the judgement of our English Divines in the Synod is â—ound that those who being called refuse to convert should be made more inexcusable Neque enim ea singi potest homines reddere inexcusabiles per Verbum Spiritum vocatio quae eo tantum Fine exhibetur ut reddat inexcusabiles No there 's no such matter The end of the VVord preached is to shew unto man what is that good and that acceptable will of God which he requires man should performe and the declaration of the will of God to man is alwaies in it selfe most good and excellent nor doth it vary in its owne nature whether the vertue of the Spirit goe with it or no. For as I touched before the power of the Spirit doth not worke upon the VVord to put life into it but it workes upon our soules to put life into them So that whether our hearts be sanctified or not sanctified t is all one to the VVord it makes no alteration in the nature of that All the difference lies in the Effect where the heart is sanctified there the VVord is heard with obedience where t is not sanctified there t is heard and disobeyed But the cause of this difference is meerely in the disposition of mans heart not any jot from the VVord the preaching whereof is good and to a good intent but unto some it becomes hurtfull not because the VVord hurts them but they hurt themselves by their owne sinnefulnesse leaving themselves inexcusable in their fault and aggravating their damnation by wilfull disobedience The VVord is neither dead nor deadly in it selfe but wee are dead and by our sinnes against the VVord slay our selves 3. Reason If the preaching of the VVord be sometimes destitute of the vertue of the Spirit it will follow that men should bee condemned for not beleeving and being converted by that which hath no power to cause them to beleeve and convert as the VVord without the Spirit hath not But that were injustice so to doe c. Ergo. To this slight argument we answer that the default of mens not beleeving and converting is not through want of any thing in the VVord which is onely to tell them what God requires of them and this the VVord doth fully and sufficiently If they obey not
it is through want of something in themselves namely sanctified abilities in the heart which as they come not from the VVord so God is not bound to give them by his Spirit It sufficeth that God onely command them if they cannot obey whose fault is that but their owne Gods commands presuppose that strength to obey is or should bee in the creature if that through sinne be made weake God is yet just in commanding and punishing And thus much of this second question by way of knowledge let us briefly see what use we may make thereof to our practice it learnes us a threefold lesson 1. What our affections are to bee in hearing of the Word namely the same that in teachable Schollars towards a most wise Master or in sicke Patients towards the skilfullest Physitian We must be content to be â—â—ld and every way submit our selves to the discretion of that our Heavenly Doctor Wee must remember we have to doe with more than man in this businesse t is the Holy Ghost that does all in all in this sacred ordinance When therefore we goe to heare let us put on all holy humble obedient and tractable affections A proud disdainfull selfe-conceited contentious minde is unâ—it for mans instruction most opposite to the wisedome of Gods teaching who must needs scorne to be their Master that thinke themselves to be too good to bee his Schollars Againe a malicious uncleane worldly voluptuous heart stands contradictory to the holinesse of this blessed Spirit Those proud affections hinder us in knowing these impure lusts in doing our Masters will both together or each alone make the Word utterly unprofitable unto us 2. What the duety of Ministers is in preaching the Word This is threefold one respecting the worke two the issue of it For the worke it selfe the nature and Spirituall quality thereof should teach them faithfulnesse to speake Gods Word as it ought to be spoke which is opposed as to negligence and accaused carelessenesse in the handling thereof contrary to the dignity and majesty of it so on the other side too overmuch diligence humane curiosity contrary to the simplicity and saving vertue thereof Not that a man can be too diligent in doing Gods worke or that it is easie to define precisely what and how farre humane helpes are to bee used in Divinity but yet this is apparant a singular fault there is in mens preparations to this worke who either intend not at all the saving of mens soules or if they doe they thinke themselves must doe as much in it as Gods Spirit Whence else or to what end should so much of man be mingled with that of God why so much study to please mens â—ares why so much care to winne credite to their owne persons c. Sure it cannot but be a thing very admirable to any that will observe it to heare a man standing as Gods Embassadour speaking as from his mouth in his Name to make a solemne praier for assistance of Gods Spirit in his preaching to blesse his Meditations that he hath put into his heart to make them effectuall in the hearers c. when in the meane time his conscience tells him that in his studied preparations hee sought for nothing lesse than the aide of the Spirit and his preaching tells us that he publisheth the words not of Gods but of mans wisedome In the Issue of this worke there is a double dutie 1. If it succeed well Thankefull Humility opposed to Pride that when men are converted by his Ministery hee ascribe all to God nothing to himselfe who was but the Saw in the workemans hand c. 2. If it succeed ill Contented Patience opposed to repining Thought as Why should not my Ministery be as effectuall as anothers is Let a Minister remember he onely sowes the seede God must give it a body of his good pleasure nor is it himselfe but God whom the people here cast off He may take comfort and shall have reward for his godly painâ—… in the conscionable discharge of his duety albeit God saw it not good that it should bee so blessed in the effect as 〈◊〉 could desire 3. This teacheth us how to judge of our â—onversion by the Word preached namely by the inward Sanctification of the heart not by having and frequenting the publicke ordinance Silly wretches they are that so farre misâ—ake themselves and the nature of these things as to thinkâ— the going to Church the hearing of the Sermon the remembring and discoursing â—f it the commending of the Preacher outward reverence to his Person and Ministery some kinde of Reformation of maners wrought out of very shame not to follow such plaine directions as they must needes confesse to be good and others allow of in opinion and practice that thinke I say these things sufficient arguments of a sound Conversion by the Word Let us not beguile our selves in a matter of this high consequence these things are outward but the effect of the Word is inward also upon the conscience in the change of the heart and sanctification thereof with all sacred affections to holinesses Looke then inwards and trie how wee are affected in and after the hearing of the Word Doe we finde an Holy feare to fall upon us when our sinnes are threatned are we willing to abide the Surgeons hand upon our tenderest sores and though it be painfull yet doe heartily rejoyce in the sharpest strokes and deepest cuts of the sword of the Spirit when it pierceth in to the dividing asunder of the Soule and Spirit marrow and joints parting us and our best beloved sinne Doe our hearts secretly rejoyce with joy unspeakeable and glorious in hearing those sure and stedfast promises of Mercy and Grace published in the Gospell Are our soules brought under the powerfull command of the majesty and authority of the Word captivating all our thoughts to the obedience of Christ so that no command of a King armed with greatest terrour can lay the like necessity of obedience upon our outward man as Gods injunctions do upon our consciences Hath the Word wrought in us an unfained hatred of that evill which we outwardly forsake a sincere love of that good which outwardly wee practise Can we truely mourne with much bitternesse and anguish when the Word discovers unto us the infinite corruptions and loathsome uncleannesse of our hearts so that we wish for nothing more in the world than to bee freed from the sinne that hangs so fast on us and to be cloathed with perfect holinesse Finally doe wee love the Word that hath begotten us preferring that food of our soules before our appointed bodily food If these things be in us we have a witnesse to our soules that the Word preached hath been unto us not onely in word but also in power and that the same Spirit which gave it unto the Church hath made it his most blessed instrument of our effectuall Conversion to God But if the case stand
so with us that wee know not what these things meane if to our apprehension there appeare more terror in the angry words of a King than the most peremptory threatnings of God if a reproofe of a knowne fault will be rejected by us with contempt and gall if we sleight the sweetest exhortations and the Consolations of God seeme a small matter to us if wee can with a Confident scorne of all Gods counsells hold a resolution to goe on still in our owne courses let God and his Ministers say what they list if our Corruptions trouble us not and of all things in this life we take least notice of the sinfull estate of our soules or of all pleasures and studies wee finde least content in hearing reading meditating on the Word These things are infallible Symptomes of Spirituall death that hath seazed on us and that as yet wee have not so heard the Word the Voyce of the Sonne of God as to be made alive by the hearing of it This tryall is certaine and this Change that the Word and Spirit worke in our regeneration is very sensible if wee be not sensible of it we may be bold to Censure our selves that as yet wee have it not To conclude they only heare the Word as the word of God which finde in it Gods power working Sanctification in their hearts others heare it only as the word of man which goes no further than the naturall care and understanding Where this change of the heart is not all reformation in the life is but counterfeit and hypocriticall In the two former Questions wee have examined the pretended sufficiency of Grace universally bestowed on all whether within or without the Church and shewed you that all those gifts which are ordinarily given either to Christians or Heathens are utterly insufficient for to worke their true Conversion unlesse there bee a further aide of the speciall grace of the Holy Ghost working on the Soule to the sanctification thereof Wee are at this time to come unto our third and last Question whether or no supposing such grace to be given as is truly sufficient to convert it be notwithstanding in mans power freely to choose whether he will be converted or not converted by it The Arminian affirmes that it is so and that when God directly intends to Convert a man and for that purpose affords him all gracious helpes needfull to be given on his part then Man by the liberty of his Will may resist Gods will and worke so as they shall not worke his Conversion A desperate error which whosoever maintaines it is impossible that Christian Humilitie and thankfulnesse can have any place in that mans heart Wherefore it behooves us much to be rightly informed in a point of such consequence wherein it is so easie to become an enemy against the grace of God The Question then is this Whether it be in mans power so to resist the grace of God as finally to hinder his owne Conversion In the explication of this Controversie I shall with Gods helpe proceed in this order 1. To shew unto you in briefe the Opinion and Errours of our Adversaries in this point 2. To unfold and confirme that Truth which the orthodox Church defends as touching this matter 3. To answer such Arguments as are made against it The Opinion of the Arminians touching the power of Mans free Will in the worke of Conversion is most fully and freely expressed by that perverse Sectary Iohannes Arnoldi Corvinus in these words of his so often mentioned in the acts of the late Synod and which are most worthy to be had in everlasting detestation Positis saith he omnibus operationibus gratiae quibus ad Conversionem in nobis eâ—â—iciendam Deus utitur manet tamen ipsa Conversio it a in â—ostra Potestate libera ut possimus non converti id est nosmetipsos vel convertere vel non converters id est Suppose all the operations of Grace which God useth to worke conversion in us bee present yet Conversion it selfe remaines in that sort free in our power that wee may be not converted that is we may convert or not convert our selves This is plaine dealing without ambiguity and doubling When God hath done all that is to be done for his part 't is still on our free choyce whether wee will convert or not Their explication of this conclusion is as strange as the conclusion it selfe is hereticall It is thus there are two operations of Grace precedent to a mans Conversion 1. Illumination of the Vnderstanding in the cleere knowledge of the Law and Gospell Sinne and Grace Which illumination is not you must thinke wrought by any immediate worke of the Holy Ghost opening the understanding to discerne of Spirituall things but by the very plaine evidence of the things themselves so cleerely declared and represented to the Vnderstanding that every man having the use of reason aâ—d judgement and being attentive in the hearing or reading of the Word may by the help of his naturall reason without other Supernaturall light understand the sense of all things delivered in Scripture needfull to be knowne beleeved hoped for or practised This is the first worke of Grace upon the Vnderstanding the next is in the 2. Renovation of the Affections which are quickened and rectified with new motions towards spirituall things So that a man not yet converted may truly Sorrow for his offending of God Bewaile his spirituall death in sinne be inflamed with the love of the truth Desire Grace and the Spirit of regeneration hunger and thirst after righteousnesse and eternall life truly wish for deliverance out of his sinfull estate in briefe offer up to God the Sacrifice of a contrite and broken heart in Humilitie in Confession of sinne in Prayers for mercy in a Purpose and an Assay of amendment of life And thus farre the heart or affections may be changed and quickened when yet a man is not Converted Now this alteration which is wrought in affections is if you will beleeve them not any immediate effect of the Holy Ghost working this change in them but the proper cause of it is the Illumination of the understanding whereupon followes necessarily the stirring up of the affections in their right orderly motions which formerly were dead and disordered by reason of the darknesse of the minde misguiding them These two workes goe before mans Conversion and are wrought in all that heare the Word Vniversally and Irresistably the plainesse of Divine truth is such that men though they would cannot avoide the knowledge of it and the dependance of the affections on the Vnderstanding is such that their motions must needs bee conformable to the knowledge and apprehensions thereof When these two effects are wrought in a man hee is then furnished with sufficient strength to Beleeve and Convert if he will This power and strength is given him irresistably will he nill hee but for the Act of
beleeving that depends wholly on his free will which after the forenamed illumination of the minde and motions in the affections remaines Free to choose or not to choose to consent or not consent unto the promise of Grace Which wondrous doctrine they unfold unto us in this manner The will of man say they never had hath nor can have any other qualitie inherent in it but only that which is alwayes Essentiall unto it namely Liberty Indifferenti◠indeterminati◠ad actus oppositos Wherefore as in Adam it had no spirituall gifts of Holinesse inherent in it so it lost none in the fall nor hath it now any inherent corruption as the other faculties have nor is it in our regeneration re-indued with any sanctified qualities whatsoever Only a pure naked Liberty there is in it to choose or refuse any good or evill whatsoever Spirituall Morall or Naturall after it is once knowne This Freedome though it bee so Naturall to the will of Man that Salvâ essentià it cannot be taken away yet in the exercise thereof the Will depends on the Vnderstanding and Affections So long as the understanding is darke and the affections distempered the Will though it have in it selfe a naturall abilitie to choose that which is good yet it cannot exercise it by reason of those impediments Even as the eye hath in it selfe a naturall power to see even in the darke but yet cannot make use of it till the object be inlightened So in the Vnregenerate the Will hath a naturall freedome in it selfe towards all Spirituall good or evill but it wants the free exercise of this power so long as the Vnderstanding is without Knowledge and the affections are disordered But as soone as the Vnderstanding is inlightened and the affections reneued then the Will is restored to the use of her Naturall libertie So that whereas Life and Death Good and Evill is now set before her shee may by her owne free power without any further help from God choose the good if she list or the evill if she please And this is that whereon they affirme consists Vivisicatio Voluntatis the quickening of the Will which is not the giving of some new power unto it which it had not before but only the restoring of it to the free use of that Power which it alwayes had but could not exercise Here 's then the summe of their opinion in briefe When a man unconverted heares the word of the kingdome hee understands it and is affected with it irresistably and necessarily By so doing hee hath a power to beleeve given him that is His will hath recovered the use of that naturall freedome which it alwaies had so that now hee stands indifferent hee may if hee will assent to the promise of grace he may if he will dissent from it this Act is absolutely in his owne power to doe or not to do it and by this Act done he is converted and not till then This is that leaven of Arminianisme wherewith of late the whole lumpe of sound doctrine hath beene sowred this is that fretting leprosie which will scarce ever bee healed but in the ruine of those our neighbour Churches wherein the disease first bred Let us alwaies pray that God wil keep this our Church us her Children safe from the danger of this infection That we may the better avoide it let us rippe up this swelling ulcer and wring out the rottennesse and corruption that is gathered together in it taking a particular view of the severall errors which are like a bed of snakes folded one in another in this dunghill They are these 1. That there is no other illumination of the understanding in divine things but the ordinary apprehension of the sense and meaning of the Word wrought in us by the cleere evidence of the things delivered and the ordinary helpe of the Spirit perfecting and assisting naturall reason and judgement For herein they all agree that although the Gospell could not possibly have been found out by naturall reason yet being once revealed it may be fully understood by naturall reason In so much that he who is industrious and hath a good judgement may know all that is needefull to be knowne without any Supernaturall light infused into his understanding by the Holy Ghost It seemes these men in their study of Divinity never sought after nor ever did finde any other helpe besides their owne naturall abilities and therefore they thinke other men have no more helpe than themselves had Wee may probably judge so by those Hereticall opinions the immediate off-spring of their naturall reason wherewith they have now so troubled the quiet of the Christian Church Had they beene taught of God and the eyes of their understanding opened to follow the directions of Gods Spirit more than their owne Naturall wisdome they might have learned to have judged otherwise of themselves and all their opinions too But how partiall soever their judgements are wee know the judgement of God to be just and infallible who knowes us better than wee doe our selves and He tells us That wee are blinde that wee are darknesse till wee be made light in the Lord that when the Light shineth in darknesse the darknesse comprehendeth it not that the Naturall man cannot perceive the things of the Spirit for they are foolishnesse unto him neither can hee know them because they are spiritually discerned Besides this censure of God upon our naturall ignorance in divine things wee have the practice of the Saints acknowledging their naturall disability and praying for the illumination of the Spirit which the Arminians scorne Hence those frequent supplications of the Prophet David Open mine eyes that I may see the wonders of the Law O give mee understanding that I may live Teach mee O Lord the way of thy statutes Make mee to understand the way of thy precepts with many such like prayers wherein it were much perversnesse to affirme that David prayed only for that knowledge of the meaning of the Law whereto by study and use of his Naturall parts he might possibly attaine And what shall we say to that prayer of the Apostle Paul which he makes for the Ephesians That God would give them the Spirit of Wisdome and Revelation in the knowledge of Christ the eyes of their understanding being inlightened that they might know what is the hope of his calling and what the riches of the glory of his inheritance in the Saints Surely an Arminian will hardly say Amen to this Prayer For to what end is it had not Paul preached the Gospell to the Ephesians plainly enough had not they heard and beleeved it were they not men of reason and judgement that could understand what Paul meant when he preached or wrote unto them what need then to pray yet for the spirit of Wisdome and Revelation and inlightening their eyes when things were so revealed as they could not choose but know and see
them Yes there was and is still great need we should make this Prayer now the Gospell is revealed to the Church yet to pray for the Spirit of Revelation to reveale it to our hearts and to inlighten the eyes of our minde not only to understand the literall sense of the Word by the helpe of that Common light of the Spirit which shineth ordinarily in the Church but to comprehend with all Saints the height depth and largenesse of Gods love the riches of his glorious inheritance the pretiousnesse of the promises of Grace the power and saving vertue of the Gospell the rare excellencie and amiablenesse of all divine truth Which none can doe without the speciall worke of the Holy Ghost changing the Vnderstanding from Naturall to Spirituall by an immediat infusion of such a qualitie as inables it to discerne aright of Spirituall things I conclude this point with one reason more If to the understanding of spirituall things there bee no other illumination required but only the cleere evidence of the object plainely represented to the understanding without any further worke of the Spirit upon the Vnderstanding it selfe infusing into it a speciall strength to apprehend the things that are proposed to it then it would be knowne whether these men thinke that our intellective Facultie hath got any hurt and defect by Adams fall yea or no. It is manifest that they thinke that mans fall hath not brought any defect and weaknesse upon the power of mans understanding no not in Spiritualibâ—…s For marke it when Divine things are in a plaine and lively manner declared to the understanding is there any defect in the facultie that must be first amended by the Spirit before it can have the perfect knowledge of those things No say they so therebe the common assistance of the Spirit preserving unto us the right use of reason and judgement we may without any supernaturall worke of the Spirit understand spirituall things when they are plainly expounded unto us Why then here 's all the difference betweene Adam and Vs His Vnderstanding was perfect and happy because he had both the Power to conceive of things hee was yet ignorant of when they should be cleerely revealed to him and also the Actuall knowledge of wonderfull varietie in all things Our understanding is imperfect and unhappy because by our fall wee want the Actuall knowledge of almost all things especially Spirituall but yet we still retaine the same power that we had in Adam to understand any spirituall thing when it is once cleerely discovered unto us So that according to Arminius schoole the understanding of man since the Fall is like unto our Eyes in the darke the eye is well and without blemish needing no cure of any defect in it selfe yet it sees nought because the Object is not inlightened so soone as light shines on that causing a cleere discovery of it the eye without further adoe can easily perceive it But this is yet the very pride and gall of an Hereticall spirit secretly accusing the whole mystery of Gods revealed wisdome whether in the booke of nature or of Scripture as if it were wrapped up in Obscurity and Darknesse Wee forsooth have eyes and we need not that God should restore unto us the Faculty of Seeing only wee are in darknesse because things that are to be knowne are in darkenesse if God will take away obscuritie from them and make them evident to be knowne there 's no such infirmity in us but wee may know them if wee be attentive Let us from our hearts detest this odious popish imputation of obscurity laid upon Nature and Scripture as if the cause of all our ignorance were not now in the weaknesse of our Vnderstanding but in the darknesse of Gods revealing himselfe to us And let us detest that opinion which leads us upon this absurdity and learne we to confesse our blindenesse to pray that God will give us eyes and restore our understanding to its first perfection else though the light shine round about us making all things wherein God is to be knowne most appparant and visible yet wee may still lie in darkenesse and perish in our ignorance This is their first error touching the Vnderstanding of which I shall have occasion to speake more in handling the parts of Faith I now proceed to the second touching the affections which is this 2. That even in Divine things the motions of the Affections necessarily follow upon the illumination of the Vnderstanding So that when the understanding is rightly informed and thoroughly convinced the affections are presently excited in all motions conformable to the things knowne It is very strange that men of so deepe learning should yet professe so much ignorance in the estate of Mans corrupt nature as to dreame of a Correspondency and dutifull subjection of our Passions unto our Reason so that when this is rightly taught they will be truly affected even in Spirituall things Nothing more could be said of Adam in his innocency and to affirme this touching Man corrupted is to give the lie to Reason Authority and all Experience which speake the contrary The truth is this as wee are falne out with God so are we at oddes with our selves and our affections are not more often mis-led by our erroneous understanding than our understanding and right judgement is haled aside by our vitious affections What man in the world that knowes himselfe but will confesse that even in naturalibus and moralibus much more in spiritualibus he may often say with Medea Video meliora proboque Deteriora sequor Wherefore we reject this Opinion that there is no vitious inclination properly inherent in the affections besides that which is brought upon them per tâ—nâ—bras mentis through the error of the understanding wee detest this assertion as a fond and false imagination and we confesse with the Apostle that even when we know allow of consent unto the goodnesse of the Law and delight in it in part yet then wee cannot alwayes doe what we would but through the Law of Sinne in our corrupt wills and affections are led captive to disobedience Their third error is this 3. That the affections may be excitati stirred up and quickened with true love of goodnesse and hatred of evill before such time as a man be converted The Arminians are wonderfull obscure in explicating unto us their new invented opinion concerning the Excitation of the Affections which they make the second worke of Grace preceding mans true Conversion They tell us not in plaine termes what affections they meane nor yet what kinde of Excitation and Vivification it is they would have Wherefore we are more particularly to enquire of both For Affections or Passions in man they are of two sorts 1. Sensuall belonging to the Sensitive Appetite and directed by the phantasie these are common to brute beasts with us and arise from one like temper and constitution in both The object of these
proue themselues by their owne naturall light manifesting their Diuine Originall whence they are and their right meaning how they must be vnderstood They are Primum â—â—sibile not like Colour which cannot be seene till light make it apparant but like Light it selfe which maketh all other things manifest it selfe too by it own proper Quality Wherefore when we are asked why we doe beleeue the Articles of the Creed we answer Because they are reuealed in Scripture Again How are you sure the Scriptures are the Word of God we answer we know it by the Scriptures themselues the Spirit of God opening our eyes to see those naturall and liuely caracters of Diuine truth which are imprinted vpon those sacred volumes Lastly If we be asked How know you that this is the right meaning of such or such a place We answer We know it by the Scriptures which being diligently examined and compared together plainly discouer their own right expesition In these answers we rest finally resoluing our Faith into the Word of God alone and nothing else As for the Authoritie of any one man or all men in the Church we giue it all due reuerence according to its place and degree We acknowledge the Decisions of Councels and Synods about controuersed Articles of Religion the continuall Preaching of the Word by the Ministers therof the manifold expositions of Doctrines of Diuinitie and Bookes of Scriptures by the Learned in their Writings all these we acknowledge with due regard thankefulnesse to be blessed meanes for the breeding and growth of Christian Faith because they all doe or should point vs vnto the Scriptures holding forth the light of them that we may the more cleerly diseern it in its true brightnesse Thus they are helpes to make vs see the truth but no causes why we beleeâ—e it this we do for its own sake not their saying And vnlesse what they teach doe appeare vnto vs cleerly out of the Scriptures we freely confesse that although their Reuerence will cause vs to Suspend our Iudgement and thorowly to examine the Cause yet their bare authoritie cannot command our assent to any article of Religion that shall be proposed vnto vs. The rule of the Apostle prohibits vs 1 Cor. 2. 5. Our faith may not stand in the Wisedome of Man but in the Power of God Our Aduersaries here thinke that they haue vs vpon an aduantage and caught vs in a circle too as if we also ran round from the Scriptures to the Spirit againe from the Spirit to the Scriptures thus How know you the Scriptures to be Gods Word By the Spirit reuealing the same to my heart and conscience But how know you this reuelation of the Spirit to be true By the Scriptures that testifie The secret of the Lord is reuealed to them that feare him Ps. 15. But how know you this the like places of Scriptures to be Gods Word By the Spirit again Thus they suppose we are intangled but they mistake vs and our doctrine greatly in this particular We teach indeed that we know the Scriptures to be the Word of God by the Spirit of God inwardly Reuealing and Testifying the truth of them vnto our Consciences But it must here be diligently obserued what kind of Reuelation or Testimonie of the Spirit it is wherby we may be said to be sertified assured of the Scriptures Diuine Truth It is not any inward suggestion and inspiration different from those reuelations that are in the Scriptures themselues as if the Spirit did by a second priuat particular reuelation assure me of the truth of those former reuelations made in the Scriptures We haue no warrant for any such priuat reuelations now nor is there any need of them and such as looke for them may easily embrace their own presumptuous fancies in stead of a Reuelation from heauen How then doth the Holy Ghost reueale vnto vs the truth of Scriptures I answer By remouing those impediments that hindred by bestowing those graces that make vs capable of this knowledge There is in vs a two-fold Impediment First Ignorance whereby our eyes are closed that we cannot see the light 〈◊〉 Second Corruption whereby although we see the light yet we cannot but naturally hate it and turne from it The Holy Spirit cures both by a double remedy First of Illumination restoring our decayed vnderstanding to some part of its primitiue perfection Second of Sanctification infusing into our desires and affections some degrees of their primitiue Holinesse and puritie By this worke of the Spirit Opening the eyes of our minds that we may Vnderstand the Scriptures see the wonders of Gods Law and also Rectifying our corrupt affections that we may loue and embrace the Holinesse of Diuine things by this meanes I say is the Diuine truth of Scriptures reuealed to vs. For presently vpon this Opening the eyes of our minds we see the glorious brightnesse and light of the Scriptures shining into our hearts and we discerne in them the apparant characters of heauenly Maiestie as cleerly as a seeing man beholds the Sunne Also after this renewing of our Sinfull inclinations we find presently that our Soules and those things which the Scriptures do reueale vnto vs haue a singular sympathy one towards another our loue that we beare to the beautie and Holinesse of the Word is strong that command which the Word hath ouer vs is most powerfull awfull so that now we haue as kindly a relish of the goodnesse and excellency of Scriptures as a healthfull stomacke hath of wholesome food By these things which we cleerly see in the Scriptures euidently feele in our selues we are fully ascertained in our soules that none but God is the Authour of so He menly Holy Mysteries In this sence we still pray for the Spirit of Reuelation Eph. 1. 17. so called in that place because it inlightens the eyes of our vnderstanding as in vers 18. that then we may see the excellency of Diuine mysteries reuealed to the Church Other inward and secret reuelation of the Spirit we acknowledge not in this businesse Now there is no such circle as our Aduersaries would driue vs into but a plain straight way How know you that the Scriptures are Gods Word We answer By the Scriptures themselues by that wonderfull light excellency of truth and Holinesse shining in them Here we would rest and goe no further But yet if we be asked How we come to see this Light We answer It is by the only worke of the Spirit of God giuing vs eyes to see and hearts to loue this Light If we be further vrged How know you that you doe indeed perceiue such a light as you speake of or how can you make it appeare to another that you are not deceiued therein To these questions we answer That the former is idle iust as if one should aske him that gaâ— then the sun How know you that you now see
doth not teach that 't is honest to beleeve him Can any thing be more senselesse or will not every man in the world excepting a Iesuite confesse that the very light of nature teacheth him to acknowledge that it is a very good and honest thing to beleeve Gods authority let him reveale his will unto us which way hee please But t is the fashion of these writers to dorre their readers with a distinction and so to leave them with a prius conceditur posterius negatur distracted and confounded rather than any whit satisfied This of the first reason That a man may beleeve without the helpe of Gods grace the second followes which also confirmes the former viz. 2. That is no act of Iustifying Faith which is found in Divells Heretickes Hypocrites and Reprobates But this assent unto divine Revelations because of Gods authority is in those both divells and men Ergo It is no act of Iustifying Faith The major is agreed upon that the acts of Iustifying Faith are found onely in those who are justified which cannot be said those persons mentioned The minor is likewise evident That Divells Hereticks Hypocrites and Reprobates may and doe assent unto such propositions as God reveales and that because of Gods authority who doth reveale them This hath beene formerly shewed unto you in the explication of the nature of a generall Faith and t is so cleere by Scriptures and experience that our adversaries cannot deny it The forenamed Schoole-man grants it manifestly as concerning Hypocrites and wicked livers who yet professe the Catholicke Faith for disputing Cap. 8. de Habit. Fidei touching that vertue which is infused into the Will whereby it may if it list command the Supernaturall assent of the Vnderstanding heetelleth us that this Vertue is a distinct vertue from all others and is neither Charity nor Obedience § 10. in conclus and that it is perfect in it selfe though it be without them according as other morall habites of justice temperance c. are Whence hee tells us § 11. in plaine termes Potest esse sinâ— charitate ut patet in Christiano peccatorâ— qui Fidem habet siue gratia charitate A Christian that is a sinner may have Faith without grace and charity What Iustifying Faith yea according to the Romish Divinity for he may beleeve the truth of the articles of Religion because of Gods authority who hath revealed them and to do this is a Supernaturall assent and the proper act of Iustifying Faith as these men teach Now touching the Divells and Heretickes the man is a little more coy He will not confesse that the Divels yeeld that assent of Faith he speakes of They doe not beleeve the mysteries of Religion Per assensum supernat uralem i. e. because of Gods authority but Per assensum quendam naturalem qui non oritur ex pio affectu sed ex vi pondere argumentorum quibus intellectus illorum convincitur cap. 11. quaest 2. § 4. We grant willingly that they doe not assent out of any good affection nor is that needfull to make their assent supernaturall for in hypocriticall impenitent and reprobate Catholickes there 's no pious affection moving them to beleeve and yet if wee beleeve their Doctors there is in them a supernaturall assent of Faith But for that other thing That the divells beleeve onely ex vi pondere argumentorum t is utterly false seeing it cannot be doubted but that they beleeve the truth of many future contingents wherof they are not convinced by any force of argument from the things themselves but from authority of Gods Revelations in his Word or otherwise Which infallible truth of God in all his revelations is so cleerely apprehended by these damned Spirits that it makes them to acknowledge the truth and goodnesse of that which otherwise they abhorre Wherefore that comparison which hee makes betweene the faith of 〈◊〉 and wicked Christians is most vaine and erroneoâ—… 〈◊〉 â—…ith hee you consider the faith of either of them wâ—…â—egard to the Object there 's par ratio both being â—…d about the same things But if you take it with râ—â—ard 〈◊〉 honesty of the act so the assent of the Divells is farrâ—… 〈◊〉 than that of bad Christians who have faith anâ—â—…rkes But wherein He tells us The Faith of Châ—… Supernaturalis Voluntaria Honesta The Faith of Divells is Naturalis Coacta pravis circumstantijs vitiata All which are false For the Faith of Divells is Supernaturallas much as that of wicked Christians seeing both beleeve propter authoritatem Dei revelantis which is formalis ratio of Supernaturall assent Againe the Faith of divells is as voluntary as that of wicked men for it cannot bee wrought in either by compulsion simply and if the Majesty of Gods infallible truth command the assent of Divells to that which they love not doth not the same cause also prevaile with ungodly men who beare as little true affection to God and Goodnesse as the divells doe Lastly the Faith of Divells is as Honest as that of wicked men For let any man speake Is it not as Honest a thing for wicked angâ—lls to beleeve what God saith as it is for wicked men If not wherein lies the dishonesty of that act in the angells or wherein stands the honesty of that act in men Can there be named any circumstances which make the Divels Faith dishonest but that the same or as bad may bee alledged against the honesty of the Faith of wicked Christians Sure I am what everthese men conceit of the Honesty of Faith without workes in men Saint Iames is plaine in his comparison that t is no whit better than the Faith of Divells Iames 2. 19. Thou beleevest that there is one God thou doest well the Divells also beleeve it and doe not they doe well too Yes haply better than thou for they beleeve and tremble which thou doest not To conclude in the last place we object that Heretickes have such a kinde of Faith as the Romanists call Iustifying For though they erre in some articles of Faith yet others they assent unto because of Gods authority revealing them This Becanus denies telling us that Heretici qui veâ— in uno articulo sunt infideles omnem fidem amiserunt cap. 11. quaest 3. § 4. which answer hee makes upon this ground That the Habite of Faith is lost by any one act of infidelity § 2. and therefore whereas Heretickes beleeve many things t is but upon a kinde of custome and by a humane faith We reply and say that that position One act of infidelity destroyes the habit of Faith is false and contrary to reason and Scriptures as hereafter I shall have occasion to shew speaking of the opposites of Faith For the point we grant that He who is a persevering Heretick though but in one fundamentall article he hath no justifying faith not because he hath lost it but because he never had it But