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
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
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
Beleeves or Praies or gives almes or rejoyceth in the hope of happinesse as some would fasten upon us such a senselesse assertion it is man that doth all these but man assisted by Grace But now concerning the former respect for the first Infusion of the Habite of grace into the soule wee utterly deny all Active concurrence of mans naturall abilities to the acquiring and generating of grace in his heart and grant him onely a Passive capacity to receive it bestowed on him And we maintaine that in this Case neyther the Holy Ghost workes like a Naturall nor man like a Morall agent The worke of the Holy Ghost is not like that of Naturall agents in the production of Materiall Formes brought out of the Power of the Matter that is if I understand Naturalists in that Phrase resulting out of the Inherent qualities of the Subject diversly compounded and â—ipened by the externall agent or as those agents worke in the generation of Second qualities arising out of the different mixture of the First in both which the qualities of the Subject concurre with the outward agent in producing the effect This worke is of a higher nature like the infusion of the Reasonable Soule into the Conception to whose creation the body conferres nothing at all and to its introduction nothing but a passive capacitie It is a change of our nature a creation of new qualities not a perfection of the old an habituall qualitie meerely infused by Diuine vertue not issuing out of any inward force of humane abilities howsoeuer strained up to the highest pitch of their naturall perfection And therefore againe man in this work of sanctification is not any morall agent as when by many commendable actions he gets to himselfe the habit of morall vertue No Civilitie is a hopefull preparation but no working cause of sanctitie Take that and all other the most likely dispositions you will let there be sweetnesse of naturall temper ingenuitie of education learning good companie abstinence hatred of grosser vices respect of lawes restraint of discipline an industrious forwardnesse to all laudable courses a naturall desire of the unknowne happinesse of the Saints a part in the externall communion of the Church in briefe the whole packe of morall vertues Christianis'd that I may so speake by the generall knowledge of religion yet all these with their joint force cannot kindle in us one sparke of Celestiall fire nor quicken our dead soules with the least true motion of spirituall life Of a man qualified with those preparations we may say as Christ of the yongue man in the Gospel He is not farre from the kingdome of God but that hee is in common estimation and according to the usuall course of Gods working more fit than another man is for the receiving of Grace and for the performance of all gracious workes without question hee is more aptly disposed than others are because by those preparations the violence of corruption is somewhat broken in him which in others remaining intire till their conversion makes the stronger resistance afterward in all their religious practises Wherefore it is not to be denied but that in such a man so prepared there is a passive capacitie more large and fit for the entertainment of Grace than in others but for any active qualification to produce it it is found neyther in the one nor other And you are to observe that in respect of God t is all one prepared or not prepared he can of stones raise up children to Abraham t is easie for him to doe so and t is not unusuall if you marke it that the fairest best tempered and best governed natures are manietimes left utterly destitute of all true sense of Pietie when men of sowre and crabbed dispositions or of more disorderly conversations are made partakers of sanctifying grace To end this matter Originall righteousnesse to Adam was naturall being the naturall qualitie wherwith he was created and corruption was accidentall being an unnaturall vitiousnesse acquired by his fall with us t is quite contrary Corruption is naturall following our generation and birth and Grace accidentall recoverable neyther in whole nor in part by vertue of the poore remainders of Gods Image in us but by supernaturall restitution made by the holy Ghost So I come to my second conclusion touching the manner how grace is planted in us which is this That in our Conversion the Habite of grace is so firmely wrought in us as it shall neuer be abolished againe Grace in the regenerate is not any slight tincture or staine but a through and durable dye The Image of God is so deeply imprinted in our soules as it shall never be defaced againe Where the Spirit of God comes hee makes sure worke what hee hath built none shall pull downe where he hath taken possession none can thrust him out of doores where he hath opened none can shut where hee bestowes his gifts and graces hee repents not of his liberalitie where he hath begun the good worke of grace there he will also finish it A matter as plaine as comfortable if we will but distinguish of the workes of Gods Spirit about our Sanctification as they are differenced in their times they are two 1. The first is the Creating of the Qualitie of renewed Holinesse in the Soule whereby wee are converted This work is called Preventing grace by which the Spirit without our helpe workes in us Habituall grace 2. The second is the Ayde and Assistance of the Spirit in all actions slowing from the Habite of grace by effectuall concurrence of his vertue together with the strength of our regenerate faculties This worke is called Gratia Subsequens Cooperans or Assistens and the issue of it are all those sanctified actions which wee performe by its helpe And this second worke of the Spirit must needs be granted for albeit he could worke without us in making us good trees yet wee must worke together with him in bearing good fruit and t is verie absurd to denie the assistance of Gods speciall grace in euery spirituall action when we cannot but grant an immediate concourse of his ordinarie power in all actions naturall even to the moving of one of our fingers But further this subsequent vertue of the Holy Ghost about all good workes which wee doe is twofold 1. One that stirres us up to good actions by inspiring into our soules after a secret and unperceiveable manner holy thoughts heavenly motions desires purposes and resolutions tending to godlinesse and this worke is called Gratia excitans 2. Another that guides and helps forward the strength of each facultie when it applyes it selfe to the reall performance of any action and this is properly called Gratia adjuvans or Cooperans These things thus differenced let us see wherein the Constancie of Grace consists and wherin it seemes changeable First for the Habit of Grace in the regenerate we affirme that it is Constant abiding for ever in them in
opposite which at most are but subordinate and differ only as the cause and effect For is it not the fancy of some crackt braine to affirme that there is a Grace every way sufficient and powerfull enough in it selfe to worke the conversion of a Sinner and yet when this grace is given to such a sinner with a purpose and intent to convert him by it it shall be found to be utterly unsufficient to Effect it T is strange whence or how men should conceit a sufficiency in the power of such grace when they finde insufficiency in the performance of the worke 2. By the word Grace we understand some Supernaturall gift freely given unto man from God himselfe 3. By the word Christians wee meane all those that live in externall communion with the militant Church enjoying the ministery of the Word and being of yeares to make use of it for this Question toucheth not Infants 4. Lastly by Conversion as heretofore hath beene shewed we are to understand two things either 1. The Roote and Cause of that act namely the Sanctification of all the Faculties by the Infusion of Habituall Holinesse 2. The Fruite or Act of Conversion properly so called when a man regenerate and renued in all parts doth actually imploy them in loving and obeying God The first is Gods worke upon us the next our worke performed toward him when by the strength of inward Grace given we after convert our selves in Thought and Worke towards God This latter is not here to bee understood in this Question but the former namely that Conversion of a man which God workes in him by infusion of the grace of Regeneration into all parts This infusion of Grace into the Soule by an immediate act of Gods Spirit the Arminians can by no meanes endure to heare of in this businesse of our Conversion and therefore they burden this assertion with odious but untrue imputations of Anabaptisticall Enthusiasmes and of a Lazy expectation of all Grace to be poured into us sleeping without any endeavour of our owne to get it Which slanders are only devised for the countenance of that impious opinion of their owne namely That mans Conversion to God begins in some act which man himselfe performes and not in a worke first wrought in us by God Now that act of man is his assent and actuall Faith given to the promise A lewd imagination sufficiently confuted and cryed downe in the venerable assembly of the last Synod as most derogatory to the whole worke of Grace in our Vocation most repugnant to reason and Scriptures which tell us That the tree must bee good before the fruit can bee so it being impossible that an action so Holy and good as is the yeelding of Assent and Beliefe to the promises of the Gospell should be done by a man unlesse he be first regenerate and sanctified in all his faculties The termes thus explaned the state of the Question is more fully thus Whether God doe bestow upon all such as Heare the Word preached any such Supernaturall gift as is sufficiently powerfull to worke in them true Sanctification though it doe not alwayes effectually produce it Our Adversaries affirme it but we truly maintaine the Negative part opposing against their assertion these two Conclusions 1. That there is no supernaturall gift given unto the unregenerate which is Sufficient to worke his Sanctification but that only which is Effectuall to worke it This hath appeared manifestly enough in the explication of the termes of this Question and will bee more and more evident to us if we consider that maine mistake of our Adversaries in this businesse of our Conversion which is that they imagine our Conversion to begin in some act of ours namely our Assenting and Beleeving not in some act of God sanctifying the Soule before it can Assent and Beleeve Now because this act is good and therefore must be done by Gods helpe for to salve this they have found a daintie new devise of Spirituall strength infused into the Soule by the Holy Ghost which strength when it is inherent in the soule a man may use it if hee will to the producing of the act of Faith If he doe use it then by that act he is converted if not yet that was sufficient to bring forth the Act if it had beene thereto applied As in a like Case when Christ said to the sicke man Arise take up thy bed and walke Hee gave him bodily strength sufficient to doe what he bad him but yet the man might have let his bed lie and stood still if hee list So when God commands us to beleeve he gives us strength sufficient so to doe it albeit we may if we will neglect to make use of it This foule error hath bred all that confusion and darknesse wherein this controversie is wrapped up and it containes two grosse absurdities in it 1. That they suppose a supernaturall abilitie of beleeving infused into the soule by the Holy Ghost which yet shall be no sanctifying grace of the Spirit an opinion altogether new and against reason For aske them is not the inward disability of our soules to beleeve and convert a part of our corruption It cannot bee denied Well is not then the infusion of an Ability to Beleeve and Convert the doing away of that corruption It is And then shall not that gift which abolishes our sinfull infirmities bee justly called a Sanctifying grace It is most evident and none but such as are possest with the Spirit of wilfull contradiction to all manifest truth will affirme That the Rectifying of our weake and corrupt faculties by a supernaturall ability put into them and disposing them to the most excellent worke of Faith can be any thing else than the grace of Regeneration An Act so Holy must come from an Habit as Holy 2. That they suppose the Act in Divine graces goes before the Habit an assertion in Divinitie not tolerable which tells us that the Tree must be good before the fruit can be good And that Question which Christ put to the Pharisees Mat. 12. 34. How can yee that are evill speake good things is more than any Arminian cau tell how to answer This pincheth them and puts them to this choyce either that an unregenerate man who certainely is utterly Evill may by the helpe of such a gift as hath not sanctified nor made him Good not only speake but doe that which is eminently Good namely Beleeve and Convert or that the Act of Faith performed by such a one is not good and sound and so no beginning of true Conversion or that they doe confesse the Habit of Faith as of other graces to be first implanted in our soules in the universall renovation of all the Faculties thereof whence the operation of faith doth afterwards issue And this is the truth which under those obscure and unexplicated termes of Supernaturall strength to Beleeve they grant in effect for the strength is either Nothing
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
the worke of Gods Spirit when hee intends to bestow this first grace of Sanctification upon a sinner This of Habituall Conversion in the internall renovation of all the faculties which cannot be resisted or hindered in the next place we are to consider of Conversion as it is our act consisting in the operations and exercises of all gracious habites infused as when we actually beleeue repent and doe other good workes This Active Conversion is nothing but the practice of Sanctification when being made holy and good wee doe good and holy workes as a man after he is raised from death or restored to health performes the actions of a living of a healthy man For that similitude of S. Austins is certaine Non ideo currit rota ut sit rotunda c. as a wheele runs not that it may be round but because it is round so the will beleeves not that it may be regenerate but because it is regenerate And therefore that is an errour of the coursest bran when our adversaries make the act of Beleeving to go before our Sanctification whereas nothing is more certain than this that all holy actions whether of Faith or any other grace come from that common root of holinesse infused into our soules Now then touching these actions proceeding from grace inherent the question is how farre they are in mans power to refuse the doing of them and the question may bee laid generally touching all good workes inward or outward thus Whether or no that man who is truely sanctified may refuse to doe any good and holy worke at all for if any one be in his power to refuse it all may be in his power by the same reason But yet because Faith is a principall grace and all the dispute is touching the act thereof we may restraine the question unto it though whatever can bee spoken of mans power about the action of Faith is appliable to all other gracious actions whatsoever The question therefore is thus Whether after that a man is once sanctified and regenerate it be in the freedom of his will to choose whether he will actually beleeve and assent to the Promise or not For the explication of this point How farre every good action is in a godly mans power to doe or leave it undone you are to note that there is a double beginning or Cause of every gracious action in a man regenerate 1. The spirit of God by his exciting and Cooperating grace 2. Man himselfe renued and sanctified in all his faculties The former is termed Principium à quo the latter Principium quod man worketh but hee must be moved thereto and assisted by the Spirit of grace both together concurre to the producing of every holy action I say both together for although man in his first conversion was meerely passive Gods spirit working all without mans helpe yet Man in performance of any holy act is not meerely Active able to doe all of himselfe without Gods helpe No he is partly Passive partly Active Passive as hee stands in need of Gods grace to stirre up guide and strengthen the endevour of each faculty in the doing of good Active in as much as being thus helped by Grace himselfe willingly moves himselfe to every godly worke Now by reason of this concurrence of man with God these operations of grace are properly called Mans worke not Gods worke in man So that when a regenerate man beleeves this act though it be caused by Gods Spirit yet it is done and exercised by Man voluntarily moving himselfe in that action and therefore wee say it is Man that beleveth not Gods spirit that beleeveth as if the act of beleeving were wrought in mans Will by the Spirit of God in the same sort as Iugglers worke strange motions in their Puppets which seeme to doe wondrous feats but t is an unseene hand that 's the cause of all Such grosse conceits should not have beene devised by ingenuous mindes and put upon so plaine and cleere doctrine as that is touching the concurrence of Gods grace with our strength in all Holy actions whatsoever The point is easie to him that will understand Every good desire and good worke is partly from man because he wills it hee workes it but principally from Gods Spirit because hee makes Man to will and to worke it Without which cooperating grace man by Habituall inherent grace could doe no good worke at all according to that of Christ Ioh. 15. 5. Without mee yee can doe nothing and of the Apostle Phil. 1. 6. He that hath begun the good worke will also performe it and againe Phil. 2. 13. It is God that worketh in you both the will and the deed even of his good pleasure and againe 1 Cor. 15. 10. I have laboured more abundantly than they all yet not I but the grace of God which is in me These things thus explaned we are yet further to note that in a man Regenerate there are two contrary qualities inherent in every Faculty 1. Grace in a rectified holy inclination to goodnesse infused into it 2. Corruption in a vitious Quality disposing it to evill These two Qualities abide in the regenerate and oppose one another till sinne be finally overcome abolished by death Vpon these undeniable grounds let us proceed to declare what is a regenerate mans resistance that hee makes against the working of Grace in hindering the performance of any good worke which you shall perceive by these two conclusions 1. A man regenerate so farre forth as hee is Spirituall never resists the worke of Grace but is constantly most willing and forward to the performance of all holy actions None can be so ignorant in the mystery of Sanctification as to deny this therfore they tell â—…ge wonders in Divinity who teach that mans 〈…〉 put in aequilibrio hanging like a beame upon 〈…〉 to bow either way and indifferently disposed to 〈◊〉 good or evill A very dreame it is contrary to all Sâ—…â—â—d â—â—perience whereby we are taught that 〈◊〉 〈◊〉 â—â—ing regenerate and made spirituall as it is so 〈◊〉 so farre from standing upon termes of indifferencie deliberating whether it shall yeeld or whether it shall denie obedience whether it shall beleeve or not beleeve c. as on the contrary it doth most constantly and eatnestly desire in all things to obey alwayes A man whose eye God hath truly inlightened and touched his heart by the finger of his sanctifying Spirit doth not stand in a mammering shall I shall I shall I beleeve shall I obey were I best doe this good worke or shall I let it alone No all his desire is now for godlinesse the weight and strength of his resolutions and affections leane wholy to obedience his will chooseth the good with full purpose to cleave to that only turning it selfe from evill with much hatred and detestation This constant determination of the spirituall will unto obedience and that only is a thing most manifest in
is manifest that when a regenerate man failes in his obedience it comes not to passe because his will is free and so willing to doe that which is evill but because his will is not so free from the power of his corruption as it desires to bee but is partly in bondage under the command thereof To conclude this point There is in every regenerate man a possibility or power of Resistencie alwaies remaining so long as any corruption abides in him which will perpetually make some opposition more or lesse in the performance of every good worke But for the prevailing act of Resistency whereby such good workes might bee quite hindered we affirme that by the power of assisting grace effectually ayding the regenerate Faculties that act is taken away The flesh may strive but the spirit doth overcome Infidelity may cast many doubts but Faith at last prevailes Sinne and the World may pleade much worth and lovelinesse but yet in fine the love of God overtops all earthly base delights and fills the soule with the only desire of enjoying that alone most blessed and infinite goodnesse Thus Amaleck may fight but Israell will get the victory a victory indeed certaine in regard of the event but with some uncertainty in the Combat wherein Israell is sometime put unto the worst For you are to note that albeit in the generall as touching those maine and principall Acts of beleeving repenting persevering in obedience c. grace doth work so effectually with mans regenerate will that corruption cannot hinder it in the exercise of those Acts neverthelesse in many particular actions after his first conversion in the continued practice of Sanctification hee may obey the enticings of his corrupt concupiscence against the motions of the Spirit of grace For many times in sundry particulars of Christian practice God is pleased to denie that effectuall assistance which at other times he affords and then he leaves us unto our owne strength for experiment to trie what is in us for humiliation in discovery of our weaknesse unto us for exercise of Christian watchfulnesse in making diligent use of all gracious helpes and the like good purposes In which case a man that is thus left unto himselfe presently lends an eare to the deceivable suggestions of Sinne and Sathan whereby wanting a rescue to bring him off cleere in this assault hee is vanquished and though with much unwillingnesse led away a prisoner unto those his spirituall Adversaries During the time of which bondage though grace shew it selfe so farre as to cause many an heavie sigh an hearty prayer and longing wish after its former freedome yet can he not make a faire escape from his corruption till Gods spirit returne and bring liâ—… with 〈◊〉 breaking the gates of Brasse and cutting in sunder the barres of Iron that is enlarging the heart that it may againe freely runne the way of Gods Commandements And thus we confesse that a regenerate man may resist the grace of God hee may Quench the Spirit hee may Grieve the the Spirit hee may Depart away from God through an evill and deceitfull heart he may Rebell against the words of God and contemne the counsell of the most high opposing all motions of grace in these raging fits of his corruption which still furiously struggles for life after it is mortally wounded in our regeneration But these desertions are not perpetuall corruption may for a time let the exercise of some particular graces but in all and alwayes it shall never hinder God who hath given unto a regenerate man a power to beleeve by the changing of his will through the infusion of a constant inclination to all spirituall good will also cause the Act of beleeving infallibly to ensue by the assistance of Cooperating grace so powerfully strengthening the regenerate will and so effectually restraining the rebellious motions of corruption that the will shall not choose but doe that which above all things in the world it most desires to doe namely beleeve and obey the Gospell Now to shut up all touching this point of Mans liberty in resisting the grace of God the summe of all is this Before true Conversion all unregenerate persons doe resist the gracious meanes and preparations to their Conversion the Reprobate finally the Elect for a time till Grace become victorious in their perfect Sanctification In this their first Conversion or Regeneration the Elect are no way Active either to worke it or to hinder it After their Conversion in the doing of all good workes immanent or transient they resist not so farre as they are Spirituall they cannot but resist so farre as they are Carnall And though in time of temptation and Spirituall desertion the flesh doe not onely resist but also prevaile to the hinderance of many particular gracious actions yet for those maine and principall Acts of Faith Repentance Love of God Hatred of Evill c. the Spirit is infallibly victorious both to doe them after the first Conversion and also finally to persevere in doing of them Which comes to passe thus 1. By Habituall grace infused the Sanctified will is constantly determined to embrace all Spirituall good 2. By assisting grace the will is stirred up provoked allured and inclined to obedience through the proposall of the promises and the heavenly suggestions of the holy Spirit 3. By the same assisting grace all contrary motions of concupiscence are subdued and kept under So that nothing can hinder obedience to follow because by grace the will is made willing to obey and by grace all impediments in obeying are taken away now when all lets are removed what can let a willing minde to doe that which it desires Hence you may perceive the vanity and odiousnesse of those imputations of Manicheisme and Stoicisme which our adversaries the Iesuites and Arminians throw upon this Orthodoxe Doctrine crying out upon us as if we destroyed nature offered violence to the will tooke away all liberty from the will and turned it in the meere necessity of those naturall instincts and inclinations that are in brute beasts yea as if wee made the will like a dull and senslesse blocke that cannot move it selfe a jot in any action of grace These are unworthie calumnies raised out of malice or ignorance in the great worke of Sanctification for refutation we neede but denie what they barely affirmâ— and tell them againe that by our doctrine grace doth not destroy but perfect nature It takes not away but restores unto the will the true liberty thereof which consists not in the instability of a Weather-cocke to move any way in an indifferency to will and do any thing but in a fixed determination to will and doe nothing but what is good Which determination is not from any violent compulsion of an externall Agent as if the will were moved by grace unwillingly nor yet by imposing upon the will any naturall necessity from some internall principle as if the will did
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
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
ascribes unto mans Heart corruption and grace as much nay more than to any other part of man That the Heart of man is the root of all evill workes out of it come evill thoughts murders adulteries and such other things as defile a man Mat. 15. 18 19. That the Heart is deceitfull and wicked above all things Ier. 17. 9. That in regeneration the Heart must bee renued made cleane softened of stony made fleshy That the Heart is the seate of all Spirituall gifts as Vprightnesse Purity Goodnesse and Honesty Faith Lowlinesse and many more spoken of in every chapter of the Bible almost In which places by the Heart to understand our Sensuall and brutish affections were most absurd And if as it is the Soule of man be there meant it cannot be but a nice subtilty beyond the intention of Scriptures to exclude the Will from having any part in that good or evill which is attributed to the Heart as if by the Heart were meant only the understanding part of the Soule 3. Wee preferre the uniforme judgement of all the learned hitherto above the opinion of one Arminiâ—â— and his followers who as they make the Vnderstanding the seate of all speculative Habits so for all practicall Habits whether Morall or Theologicall they place them in the Will With whom agreeably to Scripture and sound reason we maintaine that there was in Adams will besides the liberty thereof an Habituall holy inclination to all that was good though with a possibility of embracing evill again there is in our wills since the Fall besides some kind of liberty an Habituall vitious quality making them averse and froward in choosing the good prone and inclinable to embrace the â—vill so that man now doth naturally drinke iniquity like water Iob 15 16. and make a pastime of doing evill Prov. 2. 14. And therefore as Adams will was truly good not onely in the actions but in the inward qualities thereof so our will is truely and properly corrupt not onely in its evill actions but also the inward vitious disposition thereof This is the fourth errour the fifth is but a consectary of the former namely 5. That the wll of a man Vnregenerate hath a naturall freedome to choose any Spirituall good thing as soone as it is made knowne vnto him For say they the Will of man hath no other property but onely liberty when man fell and lost other good qualities his will had no hurt but retained its liberty perfect and entire So that an Vnregenerate man after once hee knowes any Spirituall good thing offered unto him hath naturally as much freedome of will to embrace it even as Adam had in his Innocency or as any man can have after his Conversion But this opinion falls to the ground with the former upon which it is built presupposing that there is no vitious quality in the will drawing it to evill But we know that to be false and therefore we confesse that untill such time as God doe heale that disease and replant in our wills their primitive integrity they are utterly dead in sinne captives and bond-slaves of corruption So that however they have some liberty in Naturall Civill or Externall Spirituall things yet in regard of true Grace and Holinesse they have no liberty at all to will and choose that but are wholly enthralled unto sinne according to that of the Apostle Rom. 6 20. When yee were the servants of sinne yee were free from righteousnesse and Rom. 8. 7. The carnall minde is enmity against God for it is not subject to the Law of God neither indeede can bee Doe they not then manifestly give the Scripture the lie that affirme a man in the state of unregeneration who without doubt is if any be a servant of sinne and carnally minded is notwithstanding free unto righteousnesse and may be even of his owne naturall power subject to the Law of God commanding him faith and obedience There are yet other errors the sixth therefore is this 6. That mans Conversion begins in the Act of Beleeving not in the Habit of Faith infused I have heretofore touched upon this point in shewing the falshood of that assertion of theirs That Conversion begins in some worke that we do not in a worke that God first doth Here you are further to note whereto tends this opinion and that is to establish their other opinion of Falling away from grace For seeing Conversion is nothing but the Act of Beleeving this Act is freely in our power as not to do it at first so when it is once done not to repeat it often for the continuance of our Conversion it follows thence that as it was in our power not to become Converts by not doing that Act so being Converted t is in our power to relapse by not continuing to doe it For which purpose they deny that there is any such thing as the grace of Faith infused into the heart yea that there is any constant habit of Faith at all and that a man is not termed a Beleever from the Habit but from the Acts of Faith which being transient and vanishing Faith ceaseth when they cease So that belike when a godly man is asleepe he hath no faith when Noah and all his Family were asleepe in the Arke then Faith ceased in the Church and seeing by faith we please God men asleepe or dying in a Lethargy doe not please God T is wonder but these men will deny all other Habits too and say that David had no skill in Musicke but that his right hand had forgot her cunning as soone as he had layd his Harpe aside They may aswell denie the one as the other both are alike ridiculous There is yet one Error more and that is this 7. That mans Conversion is properly nothing but the Act of Beleeving the Promise of Grace This restraint of our Conversion unto so narrow a compasse as first to bring it from the Habit of Faith to the Act of Beleeving and then to appropriate it to that Act without so much as once mentioning any other graces this narrow conceit touching our Conversion is that which hath filled the writings of many learned about this point with much darknesse and confusion They so speake and write of Conversion as if it began in that one and only Action of mans will Consenting to the promise of mercy in Christ. But this is without all ground To convert is not only to beleeve but to repent to love God and our Neighbour to abstaine from every evill way to practise all duties of Piety and Goodnesse these acts are as proper and immediat parts of true Conversion as Faith Nor doth the Scripture so much as intimate any such limitation as to appropriate our Conversion to the Act of Faith nay t is manifest that the Scriptures when they speake of manâ— Turning unto God doe joyne repentance and other godly Acts together with Faith as appeares by that solemne invitation of