VINDICIAE GRATIAE.  
A PLEA FOR GRACE..  
MORE ESPECIALLY THE GRACE OF FAITH. OR, Certain LECTURES as touching the Nature and Properties of GRACE. and FAITH: Wherein, amongst other matters of great use, the main sinews of ARMINIUS doctrine are cut asunder.  
DELIVERED BY THAT late learned and godly man William Pemble, in Magdalen Hall in Oxford.  AUG. de Grat. & lib. Arbitr. cap. 16. 
Certum est nos velle cum volumus: sed ille facit ut velimus bonum.— Certum est nos facere cum facimus: sed ille facit ut faciamus praebendo vires efficacissimas voluntati.  
LONDON, Printed by R. YOUNG for I. BARTLET, at the golden Cup in Cheapside. 1627.   

TO THE RIGHT Worshipful Nathanael Stephen's Esquire, Grace and Peace from jesus Christ.  
SIR,  
Books are more necessary in a state than arms: Arms are to defend us from the invasion of foes, books are to preserve us from the infection of errors; enemies can but kill the body, errors endanger the soul. There are crept into the Churches, a number of false opinions; some that oppugn, others that obscure the grace of God. The earth is of itself prone enough to bring forth weeds, but should one withal sow tares, we should have much ado at harvest. Our hearts are rank enough to breed errors, and our wits cunning enough to defend them: but the scripture tells us, that the envious man comes and sows the tares of false opinions; and of weeds tares are the very worst: sith therefore errors are so plenty, books cannot but be very necessary. 'tis true there be many, and it may be, according to the complaint, too many books abroad already; because many be to little purpose, some little to the purpose: but of good and learned books, books fitted to the errors and diseases of the time (as this is) there neither be, nor well can be too many: Many errors require many books. Nay, I may safely say, that many books are more necessary now than ever; for that we are fallen into the very age of the Church, wherein as diseases in the body, so errors, the sickness of the soul, do and must abound: For errors are necessary evils in the Church, that they that are approved may be made manifest, saith Saint Paul, And this is all that Satan hath gotten by stirring up the corrupt wits and pens of many abroad (and some at home) to write they care not what. Now we do begin to see, that Truth is the daughter of time: Truth is never new, but let an old Truth be newly proposed, and at first we suspect it, let it settle a little, and in time truth gains ground, and wins upon the judgement and consciences of men; but erroneous opinions just like new fashions, when they are first on foot many dote upon them, give them but some time, and they grow stale and vain: so now what by the decrees of Synods, and the writings and preachings of the learned Time, hath brought it so about, that there are few Scholars or others that mind these matters, but do begin to see thorough the conceits of the Arminians. Though then this treatise might have been abroad sooner, yet I dare promise that it comes not in too late; for he that reads it with judgement shall soon see, that in the doctrine of Arminius, there is more wit than truth.  
I do here commend it to your reading, as to one whom the Lord hath made willing to learn, and able to judge, as also under your name unto the good of the Church, to stand as a testimony of my duty and love unto you, and of your zeal and love unto the truth.  
Yours in the Lord jesus, RICH: CAPEL.   

To all that love and desire the grace of God, and the glory of his grace in JESUS CHRIST.  
MY dear and beloved brethren in Christ, who are sensible of the dangers of these days, and of the misery of this sinful age (wherein the heresies of the old condemned heretic Pelagius, that notable professed enemy of God's grace, are again revived and raised up out of the bottomless pit, by the malice and subtlety of the restless enemy of mankind that old Serpent the Devil, working powerfully in and by that new upstart sect of Arminians, the Wolves of this age, who coming abroad in sheep's clothing, and bearing the name of Protestants, yea professing themselves Preachers of the Gospel in the reformed Churches, are indeed Pelagian heretics, and disciples also of blasphemous Servetus and Socinus; yea and also have joined hearts and hands in many main fundamental errors with the Papists our enemies, of the Romish Religion and faction) I doubt not but that as you grieve and sorrow in your souls to see this smoke of pestilent heresies ascending upon the face of our land, obscuring the light, and eclipsing the glory of our Church: so you do in your hearts earnestly desire to be made partakers of such worthy works & painful labours of Gods faithful Ministers, as are in all probability like to prove by God's grace and blessing most powerful and effectual means, both for the establishing of your hearts in the love of God's truth, and in the knowledge of the true doctrine of his grace, and also for the confirming of your minds, that they may neither be daunted with the reproachful calumnies and slanders, nor troubled and entangled with the deceitful cavils and carnal reasons, which these subtle Sophisters have devised against God's sacred truth in our Church professed: And therefore I do presume to commend unto you this ensuing Treatise, which I (having occasion to peruse it while it was under the Press) do perceive to be, as most necessary for these times, so also most excellent and profitable for your purpose. For I find in it, first, the doctrines of truth concerning the grace of God, and the powerful work of grace in the effectual calling, conversion and regeneration of the elect, most plainly propounded, and strongly proved out of the sacred Scriptures: Also true saving and justifying Faith most accurately described & unfolded, with the whole nature and all the special properties of it, by which it may be distinctly known and discerned from common fading hypocritical Faith. Secondly, the main errors of Arminians and Papists, and their most gross absurdities about universal grace, and man's free-mill, and power in working his own salvation, truly related; their calumnies and slanders of our Church's doctrine, detected and discovered, and their principal arguments, carnal reasons and objections, with wonderful brevity and singular dexterity answered and refuted. Thirdly, by the way the authority, perspicuity and certainty of the holy Scriptures strongly maintained, and Popish errors about the uncertainty and obscurity of them, beaten down by strength of reason and by the Word of God, as by a hammer that beats the rocks in pieces.  
Though the style and manner of handling be somewhat Scholastical, sitted and applied to the place and persons where and among whom these Exercises were first performed (to wit, in one of the Schools of the Prophets in the famous University of Oxford): yet I assure myself that whosoever reads this book with good attention and understanding, shall find the Author's meditations therein so throughly digested, and the nature, properties and proper acts of Grace and Faith so distinctly laid down and accurately distinguished, that he shall reap to himself much profit and comfort thereby, and shall with me admire the grace of God abounding toward the Author, in all wisdom, and in all knowledge, lively sense and utterance of heavenly and supernatural mysteries, far above all which can be expected from, or is ordinarily found in one of his age and years. If, as we know trees by their fruit, so we may pass our sentence upon the composer of this Treatise, by his work; we cannot conceive or speak less of him, but that as he was from his childhood trained up in the Schools of learning, and had profited above his equals in the studies of the best arts, humane & divine, so undoubtedly he hath from his tender years been throughly disciplined in the School of Christ, and hath by much and daily experience of afflictions and manifold temptati●ns in himself, and of the inward sensible operations of God's spirit and grace in his own soul, attained to this high measure of heavenly knowledge and understanding, whereof he hath here given us a lively experiment. It is not the most strong out stretched arm of humane reason, nor the most swift and far flying arrow of the sharpest natural wit, nor the far extended lines of long continued studies, which can reach so high to these heavenly and supernatural mysteries: It is only the holy Spirit of grace coming upon all these, taking possession of man's soul, dwelling in him, and making him a new creature, which brings this kind and measure of profound wisdom, and this distinct knowledge of divine things: yea by the fiery trial of inward temptations only doth that blessed Spirit drive the thirsly souls of Gods militant Saints to dig and dive so deep into the fountains of the sacred Scriptures, and to draw such living waters from the very bottom of those Wells of salvation. In a word, as the Apostle saith of yongue Abel, that by Faith having offered up a more excellent sacrifice than his elder brother Cain, he by it obtained witness that he was righteous, God testifying of his gifts, & by it he being dead yet speaketh, Heb. 11. 4. so I will not doubt nor be afraid to say of the godly and learned Author of this Book (who having offered up to God in a public place these exercises, as the first fruits of his heavenly learning, did not long after leave this world in the flower of his age, and ascended up into that supercelestial glory, towards which he had ever bend all his studies and desires, and which always he had sought after in the whole course of his life) that by faith he, though yongue in years, hath offered up a more excellent sacrifice than many of his elder brethren; by which he being dead yet speaketh, and shall speak to future ages. And as hereby he shall obtain witness of all Gods surviving Saints, that he himself was a righteous and faithful servant of Christ, excelling in grace and virtue in the days of his pilgrimage here on earth: So God also will testify of this his gift, that it is holy and acceptable in the eyes of his Majesty, by making it powerful and effectual to the begetting and increasing of saving grace, faith, and knowledge in all such as read and peruse it with true Christian docility, diligence and humble devotion. To the blessing of which gracious God I leave this work, and to his grace commend you all; desiring in my daily prayers to be and continue  
Your brother, companion and fellow soldier in seeking the glory of God's grace, defending the truth of the Gospel, and fight against the spreading errors and springing heresies of this age, George Walker.   

The Table of the chief matters contained in this Treatise.  

ABilities of man are not to be measured by his own partial judgement page 145  
Actions of grace and holiness how far they are in a godly man's own power 147  
Admonition threefold about searching the Scriptures 217. etc.  
Affections twofold, sensual, rational described 125  
Affections not quickened nor stirred up to love of goodness before conversion 125 Not rightly moved towards Spiritual things but when thoy are affected spiritually 130  
Articles of the Arminian faith 53  
Arminians how they err about universal grace 54 Their errors about the work of God's Word and man's calling 99 Their objections and reasons answered 106. 107. etc. Their errors about the subjection of man's natural affections to his reason, discovered 125. etc. They give large allowance of grace to men unregenerate 127 Their absurdities therein 128 Their gross errors about man's will discovered 132 etc. Their errors in holding that conversion doth begin and consist in the act only of believing 134 135. etc. The dangerous issue and conclusion of their errors 136  
Assent differs in degree according to the diversity of the objects assented unto 169  
Assistance effectual, why denied by God at some times to the regenerate 153   

B  
Baptising of Infants lawful 47  
Belief how it differs from faith and trust 170   

C  
CAlumnies of Arminians and Jesuits 155  
Calling outward and inward described 94 How the Arminians conceive of Calling 99  
Catechising needful, and useful in the Church of Christ Preface, page 6  

Certainty of assent in Faith springs from three grounds, 


The first 206  
The second 220  
The third 222      
Communion with Christ twofold 15  
Conversion of a sinner to God 6. 7 The causes of it 16. 24 The subject 37 The manner how it is wrought 27 It goes before Faith 4 It signifies, First, Gods infusing of habitual grace. Second, The regenerate man's actual employing of grace infused 89. 144  
Conversion mistaken by Arminians which is a cause of confusion in their writings 92  
Conversion how to be truly discerned 115 Preparative means unto it 137. 138 How weak they are, and in a man unregenerate how they are said to be sinful 139 That they may be resisted, and how 140. etc.  
Cooperation of God's Spirit necessary in all holy actions of men regenerate 151  
Corruption of nature, what it is 5   

D  
DEsire of spiritual things after a natural manner is a corrupt desire 130   

E  
ELect men only are the proper subject of true conversion unto God 41  
Evidence of the Scriptures declared & proved 175. 176 Conclusions touching it, The first 176 The second 182 The third ibid. 183   

F  
FAlling from grace and final resistance described. 142 Faith in Christ a part of sanctification 10 The habit and act of it, and when it is wrought ibid. It is not properly the root of all grace 12 There is some Spiritual life before it 13 and some participation with Christ 15. 23 It helps forward and increaseth grace and all gracious actions 14  
Faith is commanded in the Moral Law 110  
Faith Legal and evangelical the same in substance and differ only in the use and object 111  
The excellency of Faith 158  
What Faith or belief is in general 159 How it agrees with, and differs from knowledge & opinion. 160. etc.  
Three grounds of the certainty of assent in Faith. 164. 206 The first 206 The second 220 The third 222  
Faith a degree beyond belief being an assent with confidence and reliance 170  
Faith taken in a special sense & as it is Christian Faith described 171 divers acceptions of it ibid. 172  
The object of Faith described 172. etc. The subject, every reasonable creature 197. 198  
Faith is in the whole heart, even in the will as well as in the understanding 199. 230  
Faith which Papists call justifying, is the faith of devils and reprobates 237  
Faith foolishly distinguished by Papists into formed and unformed 237  
Faith without works differs in nature from Faith with works 238  
Particular assent in Faith, and the root and cause of it 241 The object of it twofold 244  
Faith of the Elect wherein it differs from Faith of Hypocrites 247  
Faith unfeigned 253. 254  
Faith of Hypocrites doth not assent to all Divine truth at all times 147. 148. etc.  
Faith implicit of Papists confuted 194  
Faith in the particular promise of grace defined 257 The justifying act thereof propounded & proved 258 How it is wrought 259 The comfort of it 260  
Faith of the Elect by what degrees of assent and essential differences it is distinguished from other Faith 226  
Temporary Faith 227 The causes of it 228. 229   

G  
GOD as Creator how far he may be known to natural men 65  
Goodness of the natural man not general 80 It respects others more than himself 79  
Grace what the habit of it is 7 It is infused all at once 10. 11 The actions of it appear sooner or later stronger or weaker in some 9 It is so firmly wrought in the Elect that it shall never be blotted out 34  
Grace preventing, assisting, inciting, helping 13 By what means Grace may be quenched 37  
Grace sufficient for conversion not given to the Gentiles while they are out of the Church 55. 56. 57 Nor to all Christians in the visible Church 88 89. etc.  
Grace of conversion frivolously distinguished into sufficient and effectual 89  
Grace sufficient to conversion is always effectual, and effectual Grace only is sufficient 91  
Grace given to those who are within the Church, set forth in the diverse kinds thereof 94  
Grace doth not rectify inferior faculties first 127  
Grace sufficient to believe and turn to God is no other but the Grace of regeneration 92. 93 It is not given to all 93  
Grace preparative to conversion, how it may be resisted 140. 141. etc.   

H  
HOly Spirit given two ways 26   

I  
IGnorance of the very time of our conversion no just cause of doubting & fear that we are not converted and why 44  
Illumination both natural and spiritual, described 94 95 When it is not sufficient for sanctification of the heart 101. etc.  
Common Illumination not given to all hearers of the Word 100  
Image of God wherein Adam was made 4  
Implicit faith of Papists confuted 194. etc.  
Infants dying without Baptism may be saved 45  
Infants are charitably supposed to be regenerate in Baptism 45 Why they may not receive the Lords Supper 49. 50  
Infusion of grace hath no concurrence of man's natural abilities, but only requires in him a passive capacity to receive 32   

K  
KNowledge of Christian Religion must be always increasing and fruitful Preface 14  
Knowledge mere natural of the Moral Law brings little practise 70  
Knowledge more certain than belief in things of the same kind 166  
Perfect Knowledge takes away all belief 167  
Knowledge by sight so far as sight goes takes away faith 191  
Knowledge distinct and explicit of Divine things necessary to the being of faith 192   

L  
LAw moral how far it may be known to a natural man 66. 68  
Learned men unsanctified fit to make heretics. pr. 19 20  
Love of God reacheth to the Elect before they be regenerate 17 Considered in itself it differs from the manifestation of it to us 18  
Gods Love to our persons and actions 19  
Light of nature well used by the Heathen doth not bind God in justice to give them supernatural light 84   

Means of common faith 229  
Meditation of what things will stir us up to praise Gods rich grace and mercy in our conversion 38  
Ministers duty in preaching the Word 113  
Miraculous faith ground on immediate revelations. 173  
Motions natural and spiritual which are wrought by the Word described 95. 96   

Natural man cannot by the most industrious use of all helps natural attain to the least knowledge of God as he is man's Redeemer in Christ 64 His knowledge of God confined within two limits. 65 How far his knowledge of God as Creator reacheth 65 He never goeth so far in practice as he might and as he knows he ought to do 71 He neither knows the cause, nor can judge aright of the nature of sin. 74. 75 His virtue and goodness how far it goes, and is approved of God 76 He cannot possibly desire grace and mercy, and why 84  
Necessity doth well stand together with liberty in the will regenerate 156   

OBedience of regenerate men how it is made irregular 152  
Obscurity in the object of faith, as it is held by the Papists, confuted 187. 188. etc.  
Observation of God's mercies & judgements on our selves or other, a special means to increase faith 223.   

P  
PAssions and affections natural not subject to reason 124  
Plainness of speech and matter to be used in preaching of God's Word. Pref. 22. 23  
Priesthood of Christ, and how Christ and Aaron agree and differ Pref. 23  
Promises the object of faith 170   

QValities in the reasonable soul differ three ways according to the threefold state of man 4. 5   

REgeneration improperly ascribed to the Word 97 Regenerate man hath in him two contrary qualies, grace and corruption; as he is spiritual he never resists the work of grace 148  
Resistance of grace in Regenerate men whence it flows 151 How the prevailing act of it is taken away 152 Why it prevails many times 153  
Religion breeds civility & knowledge of all arts 68 69  
Righteousness of the natural man not acceptable to God 81 Rather negative then positive 79 More outward than inward 76. 77   

SAnctification how it goes before justification 21 It is infused into Infants 43 Wrought in a manner merely supernatural 29  
Sanctification how it hath man's freewill concurring to it two ways. 31 Man not a moral agent in it. 33. 34  
Scholars how made complete Pref. 20. 21. etc.  
Scriptures freed from Popish imputations of obscurity 177. 178. etc. How they are certainly known to be God's Word 208. 209 By themselves 213 and by the Spirit 214. 215  
Sin what a snare it hath laid to entrap wicked men. 139  
Spirit how far & in what respect said to be quenched. 37 How infallibly victorious in the main acts of repentance and love 555   

TRuth and goodness one and the same in natural things 203. 204   

Universality of assent in true faith in respect both of object and time 146  
Universal grace how maintained by Arminians. 53. etc. Their grounds and arguments for it confuted. 58  
Understanding of things necessary to belief of them. 192  
Understanding and Will do mutually include one another 202. 203  
Vocation outward and inward 42 Inward may be in Infants 43   

Will of God approving and effecting 108  
Will regenerate is not neuter between 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 unregenerate vicious in quality 133 It hath no freedom to choose spiritual good 133. etc.  
Word of God only a passive instrument of regeneration 96 How it works grace 98  
When heard as God's Word 116 Not preached with purpose to damn men 111  
Work of the Spirit by the Word how it is 97. 112  
Work of grace preventing and assisting 35 The first makes us good trees, the other makes us to bear good fruit 35  
Works of natural men how far approved of God 83  
Works of regenerate men are their own though performed by the assistance of the Spirit 32  
Worship due from man to God in the state of innocency was wholly Spiritual 73   
FINIS.   

THE PREFACE UPON HEB. 6. VERS. 1. 2. 3.  
TO speak without some Preface, where we owe duty and respect, is not less unmannerly, than it is on the other side tedious and unpleasant to use long Apologies. Unto my apprehension, such Prologues, how ever sleeked over, do yet seel rough and uneven, and smell rank of Lying or Flattery, when they are most seasoned with artificial and trim conveyance: but of all, most unhandsomely doth this Rhetoric suit with such as plead God's cause before mortal men, who, if they will acknowledge their allegiance, must yield attention upon a Sic dicit Dominus, without further entreaty. For yourselves (dear Beloved, and duly respected in our Lord Christ jesus) I verily suppose there is none among you, who respects to hear his own praises; if there be, I come not hither to give satisfaction to such their desire. And touching myself, I say only thus much; 'Tis the vainest thing in the world, for Albinus a Roman to write a book in Greek, and present it to Cato with an Epistle Apologetical: he'll surely censure him for a fool, one Qui maluit excusare culpam, quam non committere, who had rather do ill, and get a pardon for it by an Apology, than be faultless and stand in need of neither. And so I have done with persons: give me leave yet to make way unto our after discourses by a necessary and real introduction, whereby we shall all learn somewhat of our duties, and you my purpose and intention in this exercise. Wherein to give way to custom 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 go on unto perfection, not laying again the foundation of Repentance from dead works, and of Faith towards God.  
2. Of the doctrine of Baptism, and of Laying on of hands, and of Resurrection of the dead, and of eternal judgement.  
3. And this will we do 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 virtue of his Priesthood, in tasting death for all men, that so he might bring many children unto glory; enters thereupon into a large Declaration of the effect which these things should work in the jews, 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 Christ's Priesthood in the fifth Chapter, showing the similitude and disparity that was between it and the levitical 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 sins. 3. Men compassed with infirmities, the more feelingly to compassionate and pity their brethren. 4. Men called to this office, not intruders without lawful election. And hitherto Christ's Priesthood and Aaron's agree: He also was 1. the son of man, the man jesus Christ. 2. the Mediator between God and man. 3. a man of infirmities and sorrows, consecrate through afflictions. 4. lastly, a man that took not the honour to himself; but he that called him, said unto him, Thou &c. But now see the difference: 1. Aaron was a man, and no more; Christ the Son of God too: 2. Aaron a sinful man that must sacrifice for himself also, aswell as others; Christ touched with a feeling of our infirmities, and tempted in all things like us, but without sin: 3. Aaron but a typical Minister, Christ a real author of salvation to all that obey him: 4. Aaron a temporal Priest, a Priest only and no Prince, a Priest after an inferior and successive order; but Christ an eternal high Priest for ever, after the order of Melchisedec, wherein there is neither change nor succession, wherein Crown and Mitre, Kingdom and Priesthood meet together in the person of Christ. Other differences there are, but the 
Zach. 6. 13.  Apostle falling upon the mention of Melchisedecs' Priesthood, a point of a high nature and hard understanding, he breaks off his dispute, and on the sudden runs into an excellent digression, whereby to prepare the minds of the Hebrews more heedfully to mark what was after to be spoken. This digression, from the 11. vers. of the 5. to the end of the 6. Chapter, consists of three parts.  
1. A tart reproof of their ignorance and uncapableness 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 means have been teachers, and yet now they must be taught, and, which is strange, the very principles of the Word of God. Notorious truants, grown 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 snuff to be thus disgraced, he will prove it to be so; like a wise Nurse he knows what fits their diet, they must be fed with milk, and that's children's food; i. e. plain and easy doctrine for vongue beginners, who are unexpert in the word of righteousness: not with strong meat of harder and higher mysteries of religion which are for men of age, which through long custom have their wits exercised to discern both good and evil.  
2. An earnest exhortation to increase both in Knowledge & Obedience; et us be led forward to perfection: which is strengthened with a dreadful threatening of vengeance against non Proficients and Apostates, between whom there is no medium, the condition of Grace being unlike to that of Nature, admitting no degree of consistancy or stay between growing and decaying. This exhortation reacheth to the 9 verse of this 6. Chapter.  
3. A sweet consolation against all discouragements that might hinder their perseverance; by proposing unto them, 1. the examples of the old Saints in times past, who through Faith and Patience now inherit the Promises. 2. the stableness of God's counsels and purposes; who hath not only promised but sworn to perform it: by which two immutable things, God's Word, and God's Oath, we may have strong consolation, and firm ground whereupon to cast the anchor of our Hope sure and steadfast to the end of the 6. Chapter.  
You now see by this brief Analysis, whereto these words which I have read do tend; namely, to a growth after a plantation, a finishing after a foundation laid, to perfection after a beginning. These Ebrews had gone to school long, and the principles of Christianity had been taught them a great while ago, now 'twas a shame for them like children to be always in their hornbooks, and never take forth a higher lesson. The Apostle will now no longer favour their ignorance; 'twas not infirmity but negligence in them: and therefore he purposes to read them a harder lecture, and to stick no longer on common points of Catechism, which he only names and so passes on. The words than describe unto us the progress that Preacher and People are to make in the knowledge and practice of Christianity. I join both together, because it is manifest by the threatening & consolations following, that this exhortation persuades the increase of obedience as well as knowledge, though the words seem to speak most for the latter. This proceeding in Christian piety, is expressed by an opposition of the two Termim or limits thereof.  
1. Where it begins, and that is in the plain and fundamental points of Christian religion, which must be known and left. [Therefore leaving the principles of the doctrine of Christ]  
2. Where it ends, and that is at perfection, so far as is attainable in this life, whereto we must strive [Let us boled forward, or go on unto perfection.]  
The former part is amplified and expounded more at large in the next words, wherein the Apostle declares,  
1. What he means by [Leaving] the principles and rudiments of religion. We must not learn and leave them, i. e. forget them, No. But we may not stick fast there and go no further. He is an idle and unskilful. Architect, that is always busy in laying of a foundation, but never rears up a building upon it: and no less unprofitable is that Hearer or Preacher, who still is learning or preaching nought but the first elements of sacred science; & this is that he signifies by [not laying again the foundation] which by his and other Apostles preaching had been laid before.  
2. What he means by [the Doctrine of the beginning of Christ] (for so the words run.) Now, that he here calls a foundation, from the use that Doctrinal principles have in the spiritual building of Christianity, like to that of a foundation in material edifices. Of these fundamental points, six are here reckoned up as so many heads and common places of the ancient Catechism, 1. Repentance from dead works: 2. Faith towards God: 3. the Doctrine of Baptisms: 4. I aying on of hands: 5. Resurrection of the dead: 6. Lastly, Eternal judgement.  
The latter part, of attaining to perfection, is amplified two ways:  

1. By the means that must bring us to it, which is God's grace, not our own or others abilities, [And this will we do if God permit.]  
2. By its contrary and the punishment thereof, viz. backsliding, in the verse following.   
It is not my meaning to go over every particular, as they lie in the words, nor to stand now upon the discussing of all the difficulties which trouble the Text; but purposing to handle them hereafter, as just occasion shall offer them unto us, I shall for this present commend to your observation, two conclusions which the words naturally afford. The first shall be this:  
That it is a necessary and useful practice in the Church of God, to teach the doctrine of Christian religion plainly and summarily to yongue beginners.  
I need not go far to make this good. Nature shows it: 'Tis in Grace as in Nature, we are first babes in Christ, then perfect men: and the difference of spiritual food, fetched from our natural sustenance, approves it. Children must have milk, which is of effectual nourishment, but yet easy digestion: Men must have strong meat, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, solider or harder meats, who have teeth to chew and stomaches to digest them; that is, larger capacities and riper judgements, to pierce into the deeper mysteries of Divinity. Reason and Comparison in all other knowledge teach the same, wherein infinite conclusions are deducted out of a few Principles, which first learned, give light of knowledge and strength of proof to every one of them: Your own experience shall save me the labour of instances. If we look but to the words, the excellent definition of Catechism which the Apostle here gives, yields us two good proofs of its necessity.  
1. It's the Doctrine of the beginning of Christ (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) by some rendered not unsitly for the sense, Sermo qui rudes in Christo inchoat, that gives beginning in Christ. This entrance into the knowledge of Christianity, being that means whereby Christ is first form within us, and the seed out of which that holy conception of his glorious Image is at first shaped in our souls. A blessed institution of yonguer years, when Reason and Religion are together moulded and fashioned in tender minds; so that Religion shall not only sanctify, but also perfect Nature's abilities, which ever from their first employment are as sinful as they are weak.  
2. It's a foundation that bears up all the building, and though it make the least show, is yet of greatest use. Nor is their heresy more damnable, who lay any other foundation besides jesus Christ, than their heresy is justly reprovable, who build upon their own or others any speculations, without the tried groundwork of infallible Principles, surely laid and throughly understood.  
If you will be pleased to take a brief survey of the practice of this institution, you shall easily perceive that it is no new or needless invention. In the ancient Church before Moses time, as the doctrine of Religion was more obscure, so the manner of its delivery is somewhat uncertain; yet we may not unfitly say, that all teaching then was but Catechism, when the fathers to the children delivered by word of mouth so much of sacred truth, as themselves had either received by tradition from the Ancestors, or learned by new revelation from God himself. When the Church grew out of a family into a Nation, and that as men multiplied, so ignorance & corruption increased; God himself writes a Catechism for the jews, describing a short compendium of Religion in the two Authentic Tables of the Law, containing Ten words; so few and so plain, that the shortest memory and shallowest wit might easily comprehend them. And withal, God now lays an express command upon his people, both for themselves and for their children, Deut. 6. 6, 7. And these words which I command thee this day shall be in thine heart; And thou shalt rehearse them unto thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up. The word is emphatical [Thou shalt rehearse them continually 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] thou shalt sharpen them by often and seasonable instruction, giving an edge or point to the precepts of the Law, that they may pierce into the minds of the unlearned. How carefully this strict injunction was afterward observed, either by the Levites in public, or in private by masters of families, we cannot certainly define, where Scripture is silent of both their practices; but if we may judge of the carefulness of former times by the carelessness of these, there is good cause to think, that both Levites in the Synagogues, and Governors in their private houses were negligent enough in discharging this duty. Yet we may well presume, that there were both of the one and other not a few, whose godly industry in this particular, may justly shame the impious slothfulness of Ministers and People in latter ages. Where will a David and Bathsheba be now found, personages of highest quality, yet counting it no disgrace to read a Lecture of religion and morality to a yongue Solomon? You shall find their practice, 2. Chron. 28. 8. Prov. 31. 1. And Solomon himself seems to give that precept out of the experience of his own most excellent education [Teach a child the trade of his way, and when he is old he shall not depart from it] though himself scarce did so. Yea, albeit infinite corruptions have at this day deformed all religion among the jews, yet even to these times may be seen some prints of their ancient discipline among them, whose children are in their tender years first taught the law and books of Moses, and after that their talmudical Traditions, with such care and industry, as their skill in judaism at 17. exceeds the knowledge of many among us in Christianity at 70. whereof, see the learned Buxd. Synag. judaic. c. 3.  
But come we unto those times when the Sun of righteousness arose, and the knowledge of holy things shone in its full strength by the ministry of Christ and his Apostles, and we may trace this practice by its apparent footsteps, even from the first age of the Christian Church, and downward. The words which I have read, are but a copy and brief description of the Primitive Catechism: & the Apostle Paul commends to Timothy's custody 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a pattern and delincation of wholesome doctrine, which he had learned from the Apostle, 2. Tim. 1. 13. which also, Rom. 12. 6. he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Analogy of faith contained in all fundamental points of sacred doctrine, with which all interpretations of Scripture must bear due proportion. Now very necessity drove them in those Primitive times, to draw religion into compendious heads and short summaries, partly in regard of Infidels, who being converted to the faith, were to be instructed in the main points of Christian belief, a thorough knowledge and open confession whereof, was required of them at their Baptism: partly in respect of the children of Christian parents, who because of the dangerous solicitations of Idolatrous Gentiles and Heretical Christians, privily creeping in, to beguile by craftiness ignorant and unstable souls, were of necessity to have their minds settled in the chief and general conclusions of Christian doctrine, by which they might defend themselves against all sophistical seducements. Both these, whether new Converts or yongue Christians, were anciently called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 till their Baptism and Confirmation; and for such whose narrow wits could not comprehend large discourses, it was needful to make use of Epitomes. Touching the word, we find it more ancient than this custom, and more generally understood than of it only. In general, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in its metonymical signification is to teach others viuâ vo●●, by speech sounding into their ears; in special, to instruct any in the first rudiments of an art or science: because such as are ignorant learn more by others teaching than their own study. In the general acception, besides profane authors, we find it used in the new Testament five several times, Luke 1. 4. That thou mightest acknowledge the certainty of those things, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof thou hast been instructed, saith S. Luke to Theophilus, rendering the reason of the dedication of his Gospel unto him. Of Apollo's, an eloquent man, & mighty in the Scriptures, it's said he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instructed in the way of the Lord, Act. 18. 25. &, Rom. 2. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, instucted by the Law; again, 1. Cor. 14. 19 I had rather in the Church speak five words with mine understanding, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that I might also teach others, than ten thousand words in a strange tongue. But most notable is that place, Gal. 6. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Let him that is taught in the Word, make him that hath taught him partaker in all his goods. In all which places, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be taught or instructed, as the circumstances of the Texts do evidently demonstrate. But in times presently succeeding the Apostles, and since, the word hath been usually taken by Ecclesiastical Writers in the strictest sense, for the first instruction of yongue beginners in the rudiments of Christianity: For now began the Gentiles in great multitudes to join themselves unto the Church, and the number of those that were to be Catechised daily increasing, gave occasion to the Pastors of every Congregation to be more frequently employed in this business. And as the burden grew heavier, so new means were devised for their better institution. Hence, besides the Pastors and Bishops of the Churches, there were some specially deputed to attend this office, who from their employment were called Catechistae; and not only in the Temples, but also in Schools opened for that purpose, did teach such as were rude and ignorant the elements of Christian religion. Famous above others is that School at Alexandria in Egypt, wherein so many learned men taught, and so many holy Martyrs and Confessors, had their first education: There it was that Origen having first taught a Grammar School, did afterward succeed Clemens in the office of Catechist; and such was either the necessity of those times, or the excellent abilities of the man, that at 18. years of age he took upon him that charge of public teaching: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Eusebius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
Hist l. 6. c. 3.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Very yongue years; and I know not whether he got so much honour by his learned teaching, as for his constant suffering, so many persecutions as were raised against him in that City. Yet was he in account for both, in so much that he was not only sent for to come into Arabia by the Governor of the country, there to teach; but also being driven from Alexandria by troubles there, he repaired to Caesarea Stratonis, there set up a School, and was judged worthy to expound the Scriptures, and read Divinity in public, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the same Eusebius witnesses, Lib. 6. cap. 13. But I must not write a story of him or others, who in those times bare this office in the Church; nor yet of the Catachumeni, and the several constitutions decreed of in Counsels and Provincial Synods, for their more convenient institution; of the time of their admission to Baptism, and after that to the Communion, of the manner of their being in the Congregation during the time of divine Service, where they were to stand not mixed with the rest of the people, but severally by themselves, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when they were to depart the assembly, viz. before the celebration of the Eucharist, at which they were by no means to be present, though at the Sermons & Prayers of the Church for them, they might be: of diverse cases touching their Baptism, their relapses & recoveries, their frenzies and possessions by the devil, their martyrdom before Baptism, with such like queres and customs, of which now antiquated by time, we need not trouble ourselves to make any curious inquiry. The Acts and Canons of the ancient Councils, and Church Writers of those times make frequent mention of them; out of whom to compile an exact Commentary upon this matter, is a work of longer time than I can spare, and lesser commodity than will pay for the pains.  
Yet one word of the manner of teaching that was used towards these Novices in the faith: which, what ever it was in private, for the public seems not to have been dialoguewise by question and answer, after the fashion of these times, but in a continued speech, with much plainness and familiar easiness. That tract of S. Augustine's, de Symbolo ad Catechumenos, and these Catachismes of Cyrill Bishop of jerusalem, which are preserved to our times, show us what course they followed in writing and preaching 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  of Catechism; the one being a plain exposition of the Creed, the other nothing but Sermons upon the chief Articles of faith and points of manners, which Cyrill preached extempore to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or newly baptised in his Church.  
If now we come down to latter times, when all the world was become Christian in outward profession, we shall easily perceive, that when they wanted Converts of the Gentiles whom they might instruct, these ages began by degrees to neglect also the children of the Church. So that for many ages, whilst ambition and tyranny in Churchmen wried their thoughts more to the advancement of their own greatness, than to the furtherance of religion & godliness in the Church, this sacred institution was even quite laid aside; & after that, through ignorance, barbarism & superstition easily crept in, & soon corrupted whatsoever was sincere either in God's worship or good manners. And now was this disease grown so desperate, that its thought incurable by those lazy and idle shepherds, which wealth and superstition had bred up, and advanced to the oversight of God's flocks. I mean that Cloistered rabble of Monks and Friars, who sacrilegiously parting those that God hath joined together, made a profession of Prayer without preaching, and thought by their devout orisons to bring men to heaven, how ignorant and wicked soever they were. Yet these were the men whose lips must be thought to preserve knowledge, whose breasts must be the oracles of Divinity, and in their heads must lie enclosed the more secret and precious treasures of wisdom: but they were indeed wells without water, deceiving the hope of weary and thirsty souls, empty clouds they were without rain, that did not send forth one gracious shower to refresh the inheritance of the Lord. And now these dreamers, in stead of curing the people's ignorance, which would have cost them some pains, take a shorter course, and fall to commend it as a special virtue, and fruitful mother of true devotion. Which base impiety, as it hath been detestable to Angels, to men upon whom any the least beam of saving light ever shone; so since the reformation, hath the shame thereof been sufficiently discovered, and cast upon the face of that Romish Strumpet, though her whore's forehead cannot yet blush at it. We see, and now enjoy those holy ordinances of Preaching and Catechising within our Churches, revived and observed with happy success in the increase of all piety. Our adversaries have seen it and sorrowed for it, to behold the industry and care of the Churches in their provision for the due instruction of yonguer and weaker Christians. And though they hope that their ignorance shall uphold their Church against our knowledge, yet very shame hath driven them to do somewhat: for which purpose, a Catechism there was hatched in the Council of Trent, and by it allowed, wherein of a little milk of God's Word, and superfluity of rank poison pressed out of the breasts of the Babylonish Harlot, such food was prepared as was thought sit for the nourishment of her infants.  
But I must hasten; what I have spoken touching this point, shall be as for justification of our present exercise, so for a commendation of the pains of those faithful & skilful workmen in the Lord's building, who have laboured by preaching and writing to lay a sure foundation of knowledge, before they build up in the faith. I could heartily wish that those among us, whom either ease or pride have made careless in this office, would be pleased to look abroad into such congregations where this course is held, and to compare them with their own and others where 'tis neglected: they should soon perceive how fair and open a passage is made for preaching to follow after, where diligent catechising hath gone before, & on the other side, how hopeless their endeavour is who labour to imprint in the heads of their people the knowledge of conclusions, before they have learned the principles of Divinity. If these men complain and say, I have spent my strength in vain, and my labour without profit, preaching long and seeing little reformation, I will not pity them, who are like unwise Nurses; who when their children thrive not, lay the blame upon their sickly bodies, when the fault is in their own indiscretion, who feed them not with children's bread; but force upon them stronger meat, which they cannot digest but vomit up again.  
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 be always increasing and fruitful.  
I couple both properties together, as both meant by the words of our Apostle [Let us go on unto perfection.] He that knows all and doth nothing, he knows nothing as he ought to know; and he that doth his Master's will and knows it not, shall have no thanks for doing he knows not what. Science and Conscience joined both together, make up a perfect man in Christ jesus: perfect indeed in all his parts, but yet imperfect still in every degree: and therefore as they must be, so they must also grow together. God's Spirit never arose upon that man's heart by supernatural light of saving knowledge, where the light grows darker and dimmer, and shines not more and more unto the perfect day, till at last it illighten the soul, as the Sun at noonetide in its full strength and brightness. Never was that man borne again of the immortal seed 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, until he abound and be filled with all the fruits of righteousness. It is a great eyesore to God, when he walks in the beautiful garden of the Church, to delight himself among the trees of the garden, and to gather of their pleasant fruit, if then he shall see any plant which comes not forward in so kindly a soil, or which grows great and green, but bears no fruit at all: Certainly, we may well think there's a canker at the root, and that it will not be long, before such a tree be blasted by the breath of God's fiery displeasure, which in a moment shall consume both branch and root. You know the doom; Take it away, why should it trouble the ground? and in this place of our Apostle, the sentence is dreadful against non-prosicients. The earth that drinketh in the rain that cometh often upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth blessing of God: But that which beareth thorns and briers is reproved, and is near unto cursing, whose end is to be burned. For 
Heb. 6. 7 8.  the godly it is not so with them, they that are good will be better, he that is holy will be holy still, he that is just will be 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 be 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 plain a case: let us turn our thoughts for a while unto some application to ourselves and our present purpose.  
For ourselves, whose profession is to know much, and desire to know all; let it be our chiefest study to become good Christians, as well as great Scholars. You will find it to be no needless admonition, if you well consider both how easy, and also how dangerous it is to be graceless, and yet learned. Which unhappy separation how oft it is made, the experience of former and present times do witness, and both Church and State in all ages have felt the mischievons effects of it. Let me but discover the dangers wherewith our peaceable and happy course of life is yet encompassed withal, and it shall be in stead of other motives to make us heedful of our own welfare. Our adversaries are chiefly two: 1. Our own corruption, which being once stirred, works strangely. When civil education, moral instruction, and divine knowledge in part, shall work upon a man unregenerate, they will begin to awaken the conscience, rectify the distempered affections, and give an assay to pluck up impiety and incivility by the roots: but all together are too weak, where the Spirit of grace helps not; and without its ingredient virtue are like a potion that stirs 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 sinful nature might seem to be fettered, are broken like a thread of tow, and such a one carried furiously beyond the limits of ordinary iniquity, to all transcendent wickedness. For none so desperately evil, as they that may be good and will not, or have been good and are not.  
But this is not all, we have another enemy, and that's 2. Satan by his most powerful instigations, contrived with much cunning, enforced with secret and irre stable violence. Good reason this Lion should roar fierce upon so hopeful a prey: a Scholar is at least one degree of eminency above the common pitch, and his example prevails much on either side. If knowledge dare venture, what should ignorance doubt? If learning cannot defend itself from common-vices, how should rudeness and simplicity be safe? And thus he perisheth not alone in his transgression.  
Again, this is like poison in the fountain, like a worm in the root, like corruption and rottenness in the seed, when those that are Spes gregis, the hope of present and after times, whose shoulders should bear up the glory of Church and State, are themselves become vile, light, and vain persons, corrupt, and corrupting children. Surely, the devil cannot work a more compendious mischief, than to deform those that should be the means of others reformation. Think not then we 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 we in our scholastical studies lie as open to the stroke of his spiritual temptations, as others do in their civil and mechanical employments. I will describe some two or three of those weapons of death, prepared for our ruin, and so pass on.  
1. The first are grosser temptations to ill manners and open profaneness: For some there are of a base mettle and more impure temper, fit to be employed in any the meanest service the devil 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 do I hope unfeignedly detest. But this way succeeds not in all, in whom learning breeds 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 drugs, there are as I conceive four most deadly.  
1. Pride and self-conceit, a bastard begot betwixt a learned head and an unsanctified heart; which being once conceived in the soul, causeth it to swell till it burst asunder with unthankfulness to God for the bestowing, with envy, scorn, and disdain of men in the imparting of such gifts as may be to them beneficial.  
2. Surfeiting upon humane and inferior learning, with contempt of divine studies. Think you that Christian Academies are now grown so holy, that this age breeds no Politians, nor Lyps●, who are so far from being children of the Prophets, that they are despisers of prophecy? True Humanists, that relish nothing but what is of man, having the sacred Scriptures and mysteries of Divinity in basest contempt, esteeming the simplicity of Faith to be silliness and folly, the plainness of holy style to be but mere dunsery, the familiar delivery of wholesome precepts, to be good, honest, and dry matter. A bawdy epigram of some rank Poet, a drunken song of some Anacreon, a flattering Ode of a Pindarus, a smart invective of some fleering Satirist, the obscure phrase of some cloudy-pated Lycophron, an acute moral discourse of a Seneca, or a well composed story of some Tacitus, all these, any of these deserve more study, relish better to those aguish tongues, carry with them more life and quickness of sense, more strength of invention, more juice and blood of sound knowledge and satisfaction, than the holiest ditty that ever the sweet singer of Israel set, the most exemplary story that God's Spirit ever indicted, the most powerful Sermon that Prophet or Apostle ever preached, the deepest mysteries that not flesh and blood but the holy Ghost hath revealed. Strange contempt. Is it possible that the creature should be thus ignorant of his Creator's voice, thus presumptuous to censure him of rudeness? But 'tis so, the tongues, the pens, the practices of not a few discover unto us this leprosy of Atheistical contempt of God's wisdom, arising in their foreheads. 'tis well God hath not left himself without witness, that he can speak eloquently as well as plainly, But were it otherwise, yet were it well still: and they would be found best Rhetoricians and Artists, that can learn God's art and not teach him. I proceed to a third danger, and that is  
3. Profane study of sacred things, to know only not to do, to satisfy curiosity, or give contentment to an all searching and comprehending wit; who study Divinity as they would do other arts, looking for no further aid than Nature's ability, or as men do trades and occupations merely to make a living by it, who read the Scriptures as we do moral authors, collecting what pleaseth their fancy, to be scattered as flowers of Rhetoric here and there for the garnish of their discourse, but no whit for sanctification of the heart. In all these there lies a poisonous humour which banes the soul, and you shall observe it, that there are few in whom is found, such invincible hardness of heart, consciences so far stupefied and senseless in sin, minds so devoide of all true touch of piety, as those, who frequently conversing in holy things, do as often pollute them by unhallowed hearts. There's yet a fourth disease mortal to him that's sick of it, and also spreading its contagion unto others, that is  
4. Heretical or Schismatical opinions, bred and maintained by pride and self-love, or some other unsanctified affection which men give way unto, joined with bitter opposing of the truth. And heers a mischief able to trouble a whole world: Councils, Conferences, Persuasions, Arguments, Edicts of banishment, confiscation and death; all the wisdom of the Word, and power of the sword joined together, shall scarce be able to put to death this monstrous birth of an heretical brain, so tenderly cherished by the master and his dear disciples.  
Well then, you see in how slippery places we stand, and how easily we are supplanted by that strong one against whom we wrestle: look but a little into the story of times, and you shall plainly read your own dangers in others misfortune. Never had Christ so much to do with any as with the learned Scribes and Pharisees, who by malicious depravations, captious interrogatories, secret practice, and open violence, most desperately resisted his Ministry, in so much that our Saviour professeth the poor ignorant Publicans should go to heaven before them, who had the key of knowledge, and would neither enter themselves, nor suffer others that would, to come in. The Athenians were the learnedst of the Grecians, accounted then the only learned nation of the world: yet you see how course entertainment they gave unto the Gospel in the Apostles times, scornfully despising the foolishness thereof, in comparison of their own superfine wisdom; and in after times we know, that those Grecian wits proved the most dangerous Heretics. 'tis true, that the devil can make a Mercury a lying deceiver of any wood; john a Leyden, Cn●pperdolling, or our Henry nichols the father of the Familists, with such other blocks, are instruments fit enough for a common disturbance: but yet for the general, in all the shop of Hell, there is no anvil so well set whereon to forge, no engine so apt whereby to execute any choice piece of mischief, as that man who is learned and lewd. The Heresies of all times approve it, bred by men as vicious as learned, even from Arius and upward, down unto Arminius. The fire of persecution always burns hottest in the reign of some julian: and none so bitter cavillers against the Truth as a Libanius, a Porphyry, an Appion, a Cresconius. But once for all, and worst of all take the Jesuits of these last times, who as they have almost engrossed all the learning and honour from the rest of the shaved Friars, so exceed them all in villainy and impiety. Being men, who of all others, are found to be the most impudent and shameless perverters of truth, forgers of new and sublimated superstition, corrupters of antiquity; and not content to live in their own element, most dangerous intermedlers in all affairs of State, most mischievous contrivers of the destruction of Kingdoms.  
Wherefore let me exhort you in the words of the Apostle, Grow in grace, in the knowledge and acknowledgement of our Lord and Saviour jesus Christ. And let me beseech you, that you would be pleased so to order your courses, that your learning may grace your religion, your religion may bless your learning: this is but the half, the lesser, the worse half of God's image and of a good man; have both, and be for ever perfect Christians, complete Scholars.  
Which that you may be, let me persuade you to two things:  
1. To a constant and serious study of the Scriptures: But herein take heed, that an holy and humble mind do always bear thee company. Think when thou openest this book, thou seest in the title of every book, in the contents of every chapter this inscription, Holiness to the Lord. Nay, every line breathes holiness, brings the very breath of that ever blessed and most holy Ghost. And be assured, that a heart surcharged with covetous desires, ambitious thoughts, voluptuous, unclean, and impure affections, is far un fit for the study and meditation of these sacred writings, and shall never attain to the saving understanding thereof. Again, be humble and not proud, sober and not curious: neglect no helps of Nature or Art that may be gotten, nor rely too much upon either, as foolish Anabaptists do on the one side, and presumptuous wits on the other, whose stock will soon decay. Study to obey, not to dispute, turn not conscience into questions and controversies, lest whilst thou art resolving what to do, thou do just nothing. Draw not all to reason, leave something for faith; where thou canst not found the bottom, admire the depth, kiss the book and lay it down, weep over thine ignorance, and send one hearty wish to heaven, Oh when shall I come to know as I am known! Go not without nor before thy guide, but let thine eyes be always towards that Lamb who only can open this book, and thy understanding. And then, Blessed is he that readeth, and he that heareth the words of the prophecy of this book, for the time is at hand: Yea, the time is at hand when all shall be accomplished, and we must be accountable, when arts shall cease, tongues shall be abolished, knowledge shall vanish away: Do but think now one thought what will be the joy of thy conscience in that day, when thou mayst 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 err from thy Commandments.  
2. This for your private, in the second place attend to hearing as well as reading. It is a fault greatly reprovable in many, who despise all but their own study; God's ordinance of preaching, and a months pains of the learned cannot do them so much good as an hours study of their own, who therefore out of scorn of God's ordinance and other men's abilities will keep home. And I could wish that yet it were so, that whom God looks for at the Church, he might find them in their studies: they should be though not so well busied as they ought, yet not so ill employed as now they are. But I spare them in this place, hoping that none hears me who doth not hate this practice, and tremble to cast such contempt upon the sacred office and ordination of the public Ministry. I'll rather touch upon our private, an exercise of an inferior nature, yet of excellent use and great necessity. Let that before spoken persuade your attention and diligence in thriving by it; and besides that, know the work of providence to be such, that how simple soever the messenger be that brings it, yet God's words will always accomplish that whereto it is sent, in hardening or softening the heart. Here only let me commend unto your acceptance and expectation a double plainness needful to be used:  
1. Of style and speech, that matter may have leave to command words, and not be 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 Epithets, with other deformities of plain speaking; your own ears and eyes may be sufficient judges. A great slavery, to make the mind a servant to the tongue, and so to tie her up in fetters, that she may not walk but by number and measure. Good speech, make the most on't, is but the garment of truth: and she is so glorious within, she needs no outward decking: yet if she do appear in a raiment of needlework, it's but for a more majestic comeliness, not gaudy gayness. Truth is like our first Parents, most beautiful when naked, 'twas sin covered them, 'tis ignorance hides this. Let perspicuity and method be ever the graces of speech; and distinctness of delivery the daughter of a clear apprchension: for myself, I must always think they know not what they say, who so speak, as others know not what they mean. If they do 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 only to shadow an ignorant mind, or an ill meaning. 'tis naught in all discourse, about religion much more; as if the darkness of our understanding were not hindrance enough, without obscurity of speech: and of all, I am sure in this kind of exercise most un fit, where both matter and auditors require plainness. Catechisms are penned like laws, in plain not eloquent terms, & 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 
AElian. Vat. hist. l. 1. c. 17.  four horses, so little you might hide them undor a slies wing, or Callicrates his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, copies of verses written so small as a cherry stone might hold them, pass likewise upon them, they are to say the least, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a laborious loss of time. Certainly, I find both the one and the other cendemned in Paul's practice and the jews example. He was learned, and spoke all languages, and that exactly eloquently; if Gods teaching can do any thing more than a Grammarians or Rhetoricians school, yet in case of preaching he would not do that which he condemned in the false Apostles, but professeth his opinion and practice, 1. Cor. 2. 1. I came not to you with excellency of words or of wisdom: and verse 4. nor stood my word and my preaching in the enticing speech of man's wisdom, but in plain evidence of the Spirit and of Power; and he gives a reason for it, verse 5. That your faith should not be in the wisdom of men [as wrought by man's persuasion] but in the power of God. Again, Exekiel was an eloquent man, and the jews took a pleasure to hear him, but where grace wanted what could his eloquence help? Ye shall have it in Gods own words, Ezek 33. 31. 32. They come unto thee as a people useth to come, and my people sit before thee, and hear thy words, but they will not do them: for with their mouths they 
* [show much love] n●rans.  [make jests,] and their heart goeth after their covetousness. But it may be Ezekiels' utterance was harsh, and they were offended at it. No, it follows: And lo 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 hear thy words, but they do them not. This for speech, the other plainness is  
2. Of the matter, that ye will give me leave to inquire after the old way and to walk in it, I mean that plain path which the Scriptures have laid forth before us, the easiest I assure me, to be found, the safest to travel in. men's writings are infinite, their opinions changeable, their resolutions doubtful: and if we begin there, we are out of the way at the first entrance; and 'tis hazard but we loose truth and ourselves among so many turnings and windings of errors, heresies, opinions, conjectures, quarrelsome contradictions, disputes, and brawling controversies as we shall meet withal. Who would be so troubled in his way to heaven, thus wearied and vexed with endless and needless discourses, which like the envious Amalekites set upon us in our sore travel towards Canaan, assaulting the simplicity of our faith, disquieting the peace of conscience by strange decisions of doubtful cases, darkening the clear light of sacred Scripture which shines dim through such painted glass, and in brief, mingling the sincere milk of the Word with the noisome ingredients of carnal reason, and corrupt affections? Surely, we do not believe when we read that in the 12. of Eccl. v. 12. There is no end of making of books, and much reading is a weariness to the flesh: if we did, we would hence learn to see a fault, which an eager desire of learning, not well guided, draws upon us all that would be scholars. A strange curiosity to pry into all books of the same kind, thinking we never know the truth till we know what all men have said of it. And are we certain than we have it? It were somewhat if 'twere in learning as 'tis in bearing of a burden, where many weak men may bear that which one or few cannot. But in the search of knowledge it fares as in descrying a thing a far off, where one quick sight will see further than a thousand clear eyes. It is most usual in comparing of humane authors: for the Scriptures, its certain that they alone without other helps are sufficient for our direction in all necessary truth, and were our hearts inflamed with love of their excellent holiness, and our heads a little more acquainted with study and meditation therein, we should find by experience that more light shineth in this sun than in all the stars of the Church, which do but borrow their light from hence. For mine own part, I have always wondered at the discord between the doctrine and practice of many Divines, who stiffly and truly maintaining against the Papists the all-sufficiency of Scriptures for heavenly instruction, do yet in their private studies condemn them of insufficiency, bestowing, to say the least, three parts of their times and pains in the wearisome reading of those huge volumes of Fathers, Schoolmen, and other Writers, for one part which they spend in the meditation of the Scriptures. We love to seek gold among dross, when we may have it ready tried and purified to our hands, yea pure as mettle tried in a furnace and fined seven times, as the Prophet speaks, Psal. 12. 6. Blame not my resolution to follow Salomon's admonition; By these things my son be admonished, and to go to the living not to the dead, to the Law and Testimony, the lively oracles of God; ever speaking loud enough if we have ears to hear what the Spirit saith, and plain enough, if, as our Apostle speaks, we had our wits exercised to discern both good and evil. You shall do me wrong to conceive any such meaning by my words, as if I would dash out all writings of men with one stroke, or condemn all Libraries to the fire: an arrogant impiety it were so to think or speak of men's pains in writing, and God's providence in 
* Whereof yet many as left unto us, as the Canaanites among the Israelites.  preserving their books. No. I touch none but those who consult only with flesh and blood, men like themselves, out of whose discourses they frame to themselves an humane divinity, making such to be pillars that should be but helpers of their faith: which how likely 'tis to fail in time of trial, I wish them to forecast betime, before they feel it too late. Among you, my Brethren, I suppose there is none who had not rather have his soul saved, than his fancy pleased: and therefore will be willing to believe where God affirms, to obey where he commands, without man's authority to convince your reason or persuade your affections. And if so, I am eased of the most troublesome & least profitable toil, the curious search and allegations of Authors: which if you do expect, you overburden me; if I should promise, I should belie mine own knowledge, and as I suppose, your opinion of my meanness. Furthermore, for deeper speculations, new-minted Divinity, or elder Heresies buried in hell with their authors, or strange opinions hushed up in silence, it will be a wrong to imbroile the minds of such an auditory, and to shake them with the unseasonable blasts of doubtful disputes, before they have taken deeper root in the faith. You must pardon me, I speak to those whom this exercise most concerns, that are the yonguer in age and knowledge. And therefore I must beseech you beloved, and much respected in the Lord, who are the elder and stronger in the Lord's stock, to give me leave to drive on in Jacob's pace, so as I weary not, nor leave behind the more tender Lambs. I dare say we may all at last come to Canaan, and yet break no company: He that gives to them that want, takes not away from them that have: and you know that men may be nourished with milk, though infants cannot live with stronger meat.  
Finis Prologi.   

THE NATURE AND properties of GRACE. and FAITH.  
THe sum of all Christian duties is briefly comprised under these two heads, Agenda and Credenda, Doing and Believing. Which the Apostle, 2. Tim. 1. 13. makes the two main parts of all wholesome doctrine; Hold fast the form of sound words which thou hast heard of me, in Faith and Love which is in Christ jesus. The Epitome of Love is the moral Law, briefly contained in ten, more briefly in two precepts; Thou shalt love the Lord thy God with all thine heart; and, Thou shalt love thy neighbour as thyself. The sum of Faith more at large delivered in the Apostolical writings, is shortly drawn into that excellent compendium which we now use, and call the Apostles Creed, containing the substance of Evangelicall doctrine. Both these, Faith and Love, have one common adversary, Satan, by whom they have been continually assaulted, and whether more dangerously, it is not easy to determine: they seem both to be embarked together in the same bottom; and if Conscience suffer shipwreck, Faith sinks too: and if Faith the most precious lading be thrown overboard, I doubt how Charity will be able to make a saving voyage. As Paul said of the Mariners attempting an escape in their dangerous passage, so I of those, Except 
Ac●● 27. 〈◊〉.  they abide in the ship, ve cannot be saved: and you may observe it equally difficult, to find an Heretic virtuous, or an Atheistical vicious liver, a true believer. Wherefore the devil cares not much where he begins his battery, yet if I be not deceived, he had rather enter upon the Church by undermining the Faith with Heresies, than at an open breach upon good manners. Ill manners find more resistance; there's fear of laws and rod of discipline to curb them, they want their apologies and colourable excuses, & so lie open to the reproof and hatred of moral honesty; they come accompanied with shame and disgrace following at the heels, which hinders their appearing and entertainment in public. But Heresy easily enters and quickly spreads abroad: it finds favourers enough, having the advantage of men's common infirmity, who are apt to entertain novelties, and take a pride to be singular, it comes armed with reason and such justifications, as it thinks it needs not blush, being painted over with the colour of truth: lastly, it aims at the fairest, the Leaders of the flock, whose authority and example speedily infects the rest. With this weapon hath the Dragon made war with the woman, raising up even of her own children such as have fought against her by damnable Heresies against all the Articles of Faith. Of which, part have been cut asunder by the sword of the Spirit, and yet some again reviving, have been brought into the field under new colours: part though convicted &: condemned, yet stand it out under the support of tyrannical violence, & remain to this day in that Augean stable, that sink or common sewer of the Romish Synagogue, whereto all Heresies almost of former & latter times have made their confluence. Besides a new breed of Heretical opinions, not plainly denying, but by consequent overturning sursum vorsum the main Articles of Christian belief: and therefore are so much the mo●e dangerous, by how much the less easily they are discernible in their damnable issues; So as the Doctrine thereof is no less perplexed with strange disputes and difficulties, than the Grace itself is continually assaulted by fearful doubting and distrust. Whether it be man's infelicity to be ignorant of that which stands him in most stead, or the devil's malice to lessen our comforts in the use of Faith, by confounding our understanding in the knowledge of the nature thereof, that so we might either dangerously err, or discomfortably doubt touching the truth of it in ourselves, or Writers misexplication of that excellent grace through their, own weakness or want of faith: sure I am, if any point of Divinity, this touching faith is full of much obscurity and contention. 'tis much, men should have a grace so divine and powerful, and yet know not what it is, but as the Apostle speaks of men, Faith is not of all, so may we say of Writers, All have not faith that write of it, especially Popish Doctors, who speaking of faith but by imagination, have profanely censured the faith of Gods elect, expounded by Protestants according to Scripture, to be but a very fancy. Among whose curious and Metaphysical discourses of this subject, he that wants faith shall never find it, and he that hath faith may chance lose it: at least the life and powerful practice of it, whilst his head is entangled in subtle and nice speculations about it. For ourselves, let it be our care so to speak and judge of faith, as that most precious grace which is given us to save our souls, not exercise our wits; the knowledge whereof by contemplation is most empty and vain, without the real inhabitation of it within our souls. It shall be my weak and yet best endeavour, by the help of God's assistance, to give you the knowledge thereof, so far as the word in manifold precepts, and examples of the Saints, together with the pains of the learned have discovered it to my poor understanding. In the unfolding of the nature of it I must spend more time, than at first I purposed to do, because in this point some other parts of Divinity are so enterwoven and linked one with another, that without the knowledge of all, we shall not clearly discern of any alone. Such are our Vocation the forerunner, and our justification the follower of our faith. All that I have to say, I will reduce to these four generals;  
1. Touching the antecedents of faith, namely our Conversion & Vocation: of which so much, as shall serve to discover unto us the generation and birth of faith.  
2. Touching the nature of faith itself, wherein the being of that most heavenly virtue consists.  
3. Concerning the consequents and concomitants of faith, both in regard of God, as justification, and ourselves, as Obedience, whereby we may be able to judge as of the benefit, so of the truth of our faith.  
4. Concerning the opposites and enemies of faith, the knowledge whereof may arm us against them.  
For the first, namely our Conversion, the knowledge thereof will give us some light to find out how faith is wrought in us: which by Divines is made the first degree of our Conversion, and last Terminus of our effectual Vocation. However, a part it is, and that a principal one too, of our first resurrection from the death of sin, to the supernatural life of grace. Which that it may appear, we must distinctly consider of the threefold difference of such qualities as are in the reasonable soul, and do either help or hinder it in its operations. This difference is according to man's triple estate:  
1. In the state of innocency man was created right or upright, Eccl. 7. 29. and very good, Gen. 1, ult. endowed with such strength and integrity in all parts, as did wholly dispose them to all operations conformable to Gods will. His understanding, so far as was needful before his translation, had a clear apprehension of the Deity in his nature, attributes and worship, as also of the creatures in their essence and qualities. His will embraced and clavae fast unto God, whom Adam knew to be the author of his being and happiness. His affections and all inferior faculties, obeyed without all resistance the rule of reason and motions of the sanctified Will. This universal holiness and perfection in the whole man, was that Image of God, or original justice wherein Adam was created, but continued not. For in the second place  
2. After his fall, for a punishment of his wilful transgression, God withdrew from Adam this his Image, and stripped him naked of that habit of grace and perfect holiness, wherewith he was before in all parts qualified: leaving only here and there some few traces or lines of that excellent Character unblotted out. And now in place of original justice succeeds original corruption, being an universal depravation and disability of man's whole nature, to work well and conformably to the law of his first creation. The understanding is dark, erroneous, confused in the apprehension of natural, stark blind in perceiving spiritual things. The will froward & averse from affecting or choosing its chief good. The affections and lower faculties disorderly, violent, untameable. And this universal corruption of man's nature is that which we call the image of Satan, to whom Adam by his fall became like, and in Scripture it is termed, The flesh, The old man, The sin that dwelleth in us, The sin 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 soul, which Adam died immediately upon his sin; in which death and separation of grace from the soul, all Adam's posterity remain dead and rotten till they be quickened again by Christ. Whereas then the soul being of a lively and active substance, worketh altogether by and according to its inherent qualities; where they are only 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 root grows that fruit which we properly call man's aversion or turning from God to himself, to Satan, to any creature, yielding service and love to any but to God, to whom only he owes it.  
3. But there is yet a third estate, wherein the habits of righteousness and sin are not severed as in the former two, but coupled both together: and this is in the state of grace, when holiness is again infused into our natures, and corruption done away in part. Which work of the holy Ghost upon us, is set forth by sundry appellations in Scriptures, all signifying but diverse circumstances of one and the same thing. It's called the Spirit, the new man, the new creature, our regeneration or 
A clean heart, a right spirit.  begetting again, our renascentia or new birth, our renovation or renewing, the law of our minds, viz. renewed, the first resurrection from the dead, our effectual 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 supernatural work of God's Spirit, creating holiness or grace in our unholy and graceless hearts. For then only are we renewed being made new men and new creature, then only begot and borne again by the Spirit, then raised to life, effectually called and turned from darkness 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 soul are mixed, neither simply good as in the first, nor simply evil as in the second, but partaking of both qualities, according to the different habits of corruption and grace, whereby the soul is depraved or perfected in her working. Now the proper fruit of this renewed grace is our Conversion or Turning unto God, when upon the infusion of spiritual life and grace, we begin again to acknowledge our Creator, and forsaking our lusts, Satan, and the creature, to fasten again our love upon God that made our souls, and best deserves our service.  
But yet touching this our sanctification or inherent righteousness, we are to inquire a little more distinctly: and for the clearer understanding of it, to distinguish between  

1. The Habit of Grace,  
2. The Operations proceeding from thence.   
The sacred habit of grace is one supernatural quality of holiness universally infused into all the powers of the soul at once, and spreading itself over all, leaves no part unsanctified, as corruption on the contrary leaves no part untainted. And as this being one contains in it originally the seed of every sin, so doth the other of every gracious action. It is bestowed on every elect person, through the work of the holy Ghost, who when he enters to take possession of the heart by his quickening and sanctifying virtue, brings life & holiness not to one only part, but to all at once. I say to all at once, in the habitual renovation of every part: For grace comes into the soul like light into the air, which, before dark, is in all parts at once illuminated; or as heat into cold water, that spreads itself through the whole substance; or as the soul into the body of Lazarus, or the Shunamites child, 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 soul in our conversion is at once reinvested with the Image of God in all its faculties: so that howsoever the actions of grace do not presently appear in each one, yet the habit, the seed, the root of all divine virtues is firmly 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 habit of renewed grace, are many: For Grace as in all parts it works imperfectly during this life, so in diverse parts it works diversely: 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 performs it well. As, to know, to assent, to choose, to desire, to joy, to love, etc. are natural works 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, unless the faculties be reindued with their Primitive perfection totally or in part. For this rule is sure, Nothing can work as God would have it, unless it be such as God made it. Now by the restoring of grace or God's 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 diverse names, according to the several regions and parts of the soul which it washeth and sanctifieth, according to the several objects about which they are employed, and lastly, according to the several occasions that stir them up to action. As for instance; Grace in the understanding is called spiritual wisdom in discerning of holy things; Grace in the will is a rectified choice, and embracing of its right object, God and his goodness; 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 soul. Now in all these parts, albeit the seed of renewing grace be so deeply sown and rooted, that as S. john speaks, 1. joh. 3. 9 it remains within us (the Image of God being though more imperfectly, yet more firmly imprinted on the regenerate than on Adam himself) yet the Actus secundi, the actual operations of this Grace appear neither perfectly nor equally in every part, but show themselves sooner or later, more strongly or weakly, according as the strength of sinful corruption abates more or less, or as there is greater necessity and use of one grace more than another: For the case is not altogether alike in our New as in our Natural birth: here all parts are nourished alike, and grow proportionably unto full perfection, if the body be healthy and of good temper. But in the birth of the new creature it is otherwise; he is crazic and sickly from the very womb: and first conception, infirmity and corruption hangs upon every joint and limb of him: so that although life be in every part, yet every part thrives not equally, nor is alike active in its operations. It's with him, as with instants that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Syderati, planet strucken, or as we say, taken with some ill air, in whom some parts grow wearish and withered, whilst others grow strong and lusty. All grow and have life, but those more slowly and weakly; which diversity make the body somewhat deformed though not monstrous: So in Grace every faculty is quickened with spiritual life and strength, and yet one may have a more free exercise of this gracious power, than another, which may be hindered and kept under through some stopping of the Spirit, some ill humour unpurged, some corrupt custom, company, or example inclining it another way. And this appears by manifest experience of that great diversity of the degrees of grace which are found even in one regenerate man, who many times proves eminent in some one or few graces, & yet in others attains but to a very mean mediocrity.  
This distinction between the Unity of the Habit, and Multiplicity of the Operations of Grace infused, may be further cleared by comparison with other things: as namely, with original justice, and original sin. That was but one Image of God engraven universally in Adam's whole nature, possessing and sanctifying every part, which were thereby disposed at all occasions, to all convenient and due operations without let. This also is not a particular but universal 
* Therefore it is our body of death, which yet hath many earthly members.  depravation, indisposing all parts to good, ill-disposing them to naught. Which (as original justice should have been) is in all infants together with life, but shows it by degrees and with much diversity, as with increase of years, custom of education, force of temperature, strength of temptations provoke and inflame it. So our sanctification being the restoring of original righteousness, and doing away of original corruption, is for its inherence one general habit sanctifying all at once, and working in every part a gracious disposition to its proper holy performances, though the execution itself be with much variety, as also hindrance and difficulty by reason of the contrary habit of corruption.  
Again, health is not a particular but universal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or right temper of the whole body, which in diverse parts hath diverse names, by which every part works diversely, and all orderly: In a universal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the contrary. And such are the habits of grace and corruption. Lastly, as the reasonable soul in infants hath all its faculties entirely, though the exercise of each of them appear not but in time by degrees, so in our regeneration, grace is entire even in its infancy and first 
The new man is created a perfect man, though but an infant.  birth, though the operations of it are more or less according to our growth in Christ.  
Now, to make application of this to our enquiry touching the original of faith, you may perceive by what is spoken, Whereof faith is a part, and When faith is wrought in the soul: Namely, that faith is a part of our sanctification 
* As infidelity of our corruption. Gal. 5. 22. , that faith is wrought in the soul then when we are regenerate by the infusion of the habit of grace into our whole man. This will appear if we distinguish between  
1. The habit of faith, which is in general the renewed quality of the soul, whereby it is made able to discern and yield assent unto, and also willing to put affiance in all divine truth revealed.  
2. The act of faith, when the understanding and will do actually know and rely upon God's truth and goodness. This is a fruit of the former, and follows it in time; the former is a branch of the Image of God restored unto us, a stream of the common fountain of sanctification, whence all graces slow, a part of our inherent righteousness, as is most apparent: It being impossible, that the understanding and will of man should be effectually inclined towards their spiritual and supernatural object, to give credence and put confidence in it, until such time as they be first rectified by grace, and purged from their habitual inbred blindness and rebellion: Which change when it is wrought in the soul by the Spirit of grace, sanctifying and quickening it in all the powers thereof with spiritual life: then follow those living actions of Faith, Hope, Love, &c performed by the strength of inherent and assisting grace. Wherefore we are not to imagine that faith is infused either Before, or without other graces, or that the soul is not at the same time, and as soon disposed to love & fear God, as to believe in him, or to Humility, to Patience, to Charity, to Repentance; as for Faith. The seed of all these graces is sown at once; and for their habits they are convall stems of one common root of inherent sanctity: though yet some of them shoot up faster and bear fruit sooner than other. Those that do so are the two principal graces of Faith and Repentance: the actions of both which seem to appear first in the regenerate: which of them show first, I will not now dispute; but certain it is, that the regenerate soul works here most lively and stirring, and after the infusion of spiritual life the pulse beats strongest in those arteries. The reason whereof I take it is, the singular use of these two graces arising from the manner of our conversion: which being wrought by the sight of sin and misery on the one side, and the representation of grace and mercy on the other, of necessity draws the newly-regenerate soul by strong motions immediately to conceive sorrow for, and detestation of its sinful misery, and also to a vehement desiring and looking after the promise of grace, which may bring it deliverance from an estate so damnable. But in this point of the priority of one grace before another, we may not be too bold nor curious: for as the working of the holy Ghost is secret and wonderful, in making us wild gourds partakers of the sap and sweetness of the true Vine: so is it not possibly observable in all or the most, where, and in what branch this sap first buds forth into blossoms and fruit. Hence this conclusion is to be observed.  
1. That Eaith properly is not the root of all other graces, nor the first degree of our sanctification and spiritual life.  
Take faith in which sense we please, for the Act, or for the Habit: If for the Act, the Habit is Before that, and the root of it; If for the Habit, that is not Before, but a part of our sanctification, nor yet a solitaty Habit infused alone by itself, but together with the Actus primi, or Habits of all supernatural graces whatsoever. 'tis true in some sense that before faith, there is no life nor sanctity in the soul: because faith is a part of our life of grace, and of sanctity. But there are other parts too, Hope, Charity, etc. and of these it may be said as well as of faith, there's no grace in the soul till hope & charity be wrought in it. All are parts of our spiritual life wrought together. For as the corporal, so the spiritual life is not one distinct, but omnes actus primi, of every faculty whereby it can work regularly. And though in the body some part may live alone, and others be dead, yet in our spiritual life 'tis far otherwise, all powers are quickened and live together: where the habit of one grace is, there are all, and as soon all, as one, every Faculty being rectified as well as any: and all the 
As the Will renewed is at once disposed to love our neighbour, as well as to love God, etc.  operations of each faculty tending to all its objects, renewed as well as any one operation directed to some one object. Wherefore I see not, under correction of quick eyes, how Faith can be accounted the root whence spring all other fruits of righteousness, the efficient 
* So Tilenus, with others generally, makes Faith to be the instrument of Instification and Sanctification, with this difference: Fides justificationem percipit, Sanctificationem etiam efficit. In the one faith is an instrument only, in the other an efficient cause also. Tylen. Syntag. part. 2. disp. 45. thes. 41.  cause of our sanctification, the only pipe through which the waters of life flow into the soul, that firstborn grace in our spiritual regeneration, so much that before its actual operation there is no jot of spiritual life and sanctity in our hearts. Many divine Eulogies are given to faith in the Scriptures, but none such as to cause us to make it the fountain of all graces. That the heart is regenerate before the act of believing and other graces wrought therein, together with the habit of faith, may appear by these reasons:  
1. It is the true and general doctrine of all Divines, that actual faith is never wrought in the soul, till besides the supernatural illumination of the understanding, the will be also changed and freed in part from its natural perverseness: For till this be done, 'tis utterly impossible it should ever embrace the promise. Now the doing away of this ignorance and rebellion, what is it but an effect of the grace of sanctification implanted in the soul, by which it is sweetly and freely inclined to all heavenly things?  
2. To believe is an action of a man living by grace, not dead in sin. The soul therefore is first endued with the life of grace before it can perform this living action.  
3. There can be no reason given why in our regeneration it should be necessary first to have faith before we can have any other grace of sanctification, no more than that it should be needful to have some other grace, before we can have faith; or, why we are more fit being unconverted to receive the grace of faith rather than any other grace, as of repentance, etc. A man unregenerate having no preparations at all to any grace, is alike disposed to receive every one: and so there is no difference on man's part. If any say, that the Spirit which must work other graces is not received till we do actually believe: in so saying he confutes himself; it being most apparent, that the Spirit is given to men incredulous, to the end to make them believers: and no man should ever be converted were not the holy Ghost given to him, whilst he is unconverted, to work his conversion. Now God that for Christ's sake gives faith unto us when we had none, without any predisposition in us to receive it, can and doth for the same Christ's sake give us all other graces as well at the same time.  
4. It cannot well be shown how faith produceth all other virtues in us, seeing that all habits of grace are infused, not acquired; and one habit cannot produce another, nor doth one habit bring forth the operations of another. 'tis true that faith lends a hand to help forward all gracious actions, and does much in their guidance and direction; but 'tis like as the understanding guides the actions of the will and inferior faculties, or as prudence moderates the actions of all other moral virtues; which actions notwithstanding come from their proper faculties and habits, as their immediate principia and fountains. But of this point more at large when we come to show the dependence that obedience hath upon faith.  
Against this may be objected: That we live by faith, Gal. 2. 20. that by faith Christ dwells in our hearts, Eph. 
Ob.  3. 17. that through faith we are risen with Christ, Col. 2. 12. that by faith we receive the holy Ghost, joh. 7. 38, 39 Eph. 1. 13.  
So that we have no life till we be in Christ, no being in him till we have faith to believe on him, no sap from the vine, no virtue from the body till we be united as branches, as members, which union is by faith only; no Spirit of grace to give us life till we have faith to receive it. In brief thus: Christ by his Spirit is the author of all our spiritual life & sanctification. But till we believe we have no participation nor fellowship with Christ and his Spirit. Therefore till we 
* As who should say, a dead man must first see, speak, and go, before he have life in him.  believe we have in us no life at all, & consequently by faith we are made partakers of all life and grace. To which I answer.  
We must carefully distinguish between a twofold 
Sol.  Union and Communion we have with Christ.  
1. By the Spirit on his part: for Christ as by his Death he is the meritorious cause of life and grace unto 
Eph. 1. 22. & 4. 15. Gal. 2. 20. 1. Cor. 6. 17.  the elect, so by his Spirit he is the only efficient of life and grace in the regenerate. To whom whilst they are yet dead in sin and destitute of all grace, so as they neither do nor possibly can believe, Christ sends his Spirit which breathes life into them, changes and purifies their nature, by working all holy and rectified abilities in every part. Now this first work of the Spirit creating of grace in the soul, doth most apparently precede not only the act of believing, but the habit also: for the habit itself is infused by this work. And therefore 
None can call Christ Lord but by the holy Ghost.  it is also manifest that before all faith, we have and must have some participation with Christ, even to this end that we may have faith. But this union with him is wrought merely by the holy Spirit, which is that band whereby Christ knits himself to us, communicating all gracious and quickening virtue from himself to us, and thereby making us living members of his body.  
2. By our faith on our parts: when being quickened by infused grace, we actually apply ourselves to embrace the promise, and to rely upon Christ only. And here we knit ourselves to Christ, resting upon him alone for all comfort. By which uniting of ourselves to Christ, we receive a greater increase and larger measure of grace from him. In the first union we were insensible of it, and grace is given to us non petentibus, that 
Rom. 10. 20.  asked not after it: in this second union we are most sensible of its comfort and benefit; and here an augmentation of grace is bestowed on us petentes, earnestly suing for it, and by faith expecting the receiving of it. Wherefore I conclude, All grace and virtue whatsoever 
Christ is made unto us life, righteousness, etc.  in us, is given us from the fullness of Christ, the fountain of all supernatural life; but yet all is not wrought by Christ embraced by our faith, but by Christ conveying his grace unto us by his Spirit. This first quickens us: we then with Lazarus after life put into us, can awake, stand up, come forth, and by faith look on him that raised us, fall down, worship, and believe in him as our Lord and God. The places alleged either touch not our sanctification at all, or speak only of the increase of grace, not of its first infusion, faith being a means of that, but no efficient or instrument of this.  
Having thus showed the nature of our conversion or sanctification, it remaineth that for the further clearing of many doubts and our more easy passage unto other points, we speak somewhat touching three material circumstances necessary to be considered in this point of our conversion and vocation, and they are these:  

1. The cause whereby,  
2. The manner how,  
3. The subject wherein conversion is wrought.   
Of the cause first: which is double,  

1. The impulsive or moving cause,  
2. The efficient or working cause.   
That which moves God to bestow the grace of sanctification upon man is nothing in man, but all in God himself: namely, his free-love to his elect in Christ: Which love of God is from eternity before the foundations of the world were laid: and though it be revealed unto the elect in time or at their conversion, yet doth it not then begin, when it begins to be manifested. When we yet lay in the shadow of death, strangers from the life of God through ignorance that was in us, when we were cast out polluted in our blood, not yet washed and seasoned with salt, even than God looked on us with tender compassions, he pitted us, he loved us as chosen vessels prepared for glory, as heirs of grace and life; and because he thus loved us, he said to us, Live, he covered our nakedness, and clothed us with righteousness. Now that God doth thus actually love the elect before they are regenerate, or can actually believe, may further appear by these reasons:  
1. Where God is actually reconciled, there he actually loveth: for love and reconciliation are inseparable;  
But with the elect before they convert and believe, God is actually reconciled. Ergo,  
He loves them before their faith and conversion.  
The minor is evident, because before they are borne, much more before they are regenerate, a full Atonement and satisfaction for all offences is made by Christ and accepted on God's part. Whereupon actual reconciliation must needs follow. And this the Scriptures make manifest, Christ being [the Lamb slain from the beginning of the world] and God testifying of him at his Baptism long before his death, in that speech of admirable consolation [This is my beloved Son, in whom I am pleased] well pleased with him for the unspotted holiness of his own person, well pleased with us in him for his unvaluable merits. And hence a second reason à pari,  
2. If God did actually love the elect before Christ's time, when an actual reconciliation was not yet made, then much more may he actually love the elect after the atonement is really made by Christ's death, even before they do believe it.  
But the former is true, as appears by the salvation of the patriarchs: and therefore the latter may not well 
Unless we will maintain the Popish Limbus.  be denied. The reason of the consequence is this, Because it is far more probable, that God should love us upon satisfaction made, before our faith, than love them upon their faith before satisfaction was given. Specially seeing neither their faith nor ours is any efficient cause why God loves either them or us.  
3. Election, effectual Vocation, and Faith, all are fruits and consequents of God's actual love unto the 
He hath loved us and chosen us, etc. Deut. 7. 7. 8. & 10. 15. 1. joh. 4. 19 1. Pet. 1. 3. Tit. 3. 5. 7. Eph. 1. 4. 9 2. Tim. 1. 9 Rom. 11. 5. & 9 11.  Elect: which graces and favours he therefore bestows upon them because he loves them. And therefore 'tis vain to say, Deus elegit homines diligendos, non dilectos, or that faith and sanctity are bestowed on us only to make us capable of God's love. Is not the bestowing of them a fruit of his great mercy and love unto us? Yea, the whole series and chain of all Gods gracious works for man's salvation, have God's love for their first link: as is apparent, joh. 1. 13.  
4. These affections of love and hatred in God are perpetual; being eternal and unchangeable acts of his will. Whom he loves he loves always, whom he hates he hates for ever. Nor doth he as man at any time begin to love that person, whom before he hated: or hate that person whom before he loved. These things agree not with God's immutability, or omnisciency. For it cannot be that like a man he should be deceived in the placing of his affection, or that he should change his mind where the things themselves change not: forasmuch as he that is once hated of God will be for ever hateful (for who should make him otherwise?) and he that is once beloved shall be for ever lovely (for God that loves him will make him so). Wherefore Gods love to the regenerate is not a thing of yesterday as themselves are: but one of those ancient favours, which have been laid up for us in the treasury of his old and everlasting counsels.  
5. God loves and saves those of his elect who die infants, and cannot have actual faith: Of which more anon. Wherefore I conclude that before conversion, much more before actual faith, God actually loves the elect, and out of that his great love, bestows upon them the grace of conversion. But here I would have you observe a twofold distinction: 
1. Between 


God's love in itself,  
The manifestation of it to us.     That is perpetual and One, from all to all eternity, without change, increase or lessening towards every one of the Elect: But the manifestation of this love to our hearts and consciences begins in time, at our conversion, and is variable according to the several degrees of grace given, and our more or less careful exercise of Piety, whereby the light of God's countenance at one time shines bright upon our souls, at another time is in the eclipse. Which diverse degrees of revelation, argue no difference in God's affection (nay in earthly Parents it doth not always, for a strong affection may be concealed): but we may truly say, That God's love to us when he decreed to save us, is one & the same without addition with that which he manifesteth unto us, when he glorifieth us. That holy flame of divine love towards us doth burn as hot now as then; though till then we shall not be so thoroughly heated with it.  
2. Between 


God's love to our persons,  
God's love to our qualities & actions.     
A distinction which God well knows how to make; and we should sometimes learn to use it, not hating men's persons, because of some infirmities. Parents I am sure are well skilled in putting this difference between the vices and persons of their children, those they hate, these they love, and when for their vices they chastise their persons, they remember with much compassion, that 'tis a child whom they have under the rod. To the point; the cause is alike between God and the Elect, his love to their persons is from everlasting the same, nor doth their sinfulness lessen it, nor their sanctity increase it. Because God in loving their persons never considered them otherwise than as most perfectly holy and unblameable in Christ. But God's love to their qualites & works than begins, when both the one and other become holy by the grace of conversion: before which time and after too, God is angry even with his Elect, and testifies his hatred of their sins as much as of any others, by manifold chastisements upon their persons for their offences. Wherefore though Paul were a chosen vessel dear beloved of God for his person, even then when in ignorant zeal he furiously persecuted the Church, yet for his conditions they were hateful and highly displeasing to God till after his conversion. Most true it is, that sin doth justly make that person hateful in whom it is, and it doth so in the reprobate, whose sins God hates, and for their sins their persons, which he always beholds polluted in their uncleanness: yet in the Elect whom he hath loved for ever, this difference of affection is manifest, God approves of their persons, whilst he disallows their corruptions, and when his fiercest wrath was showed against the sins of the Elect in the person of 
God so loved the world, etc.  Christ, then did God most compassionately love the persons both of Christ and of all the Elect. Wherefore God might easily take away his Image from Adam's nature, yet not his favour from his person, which he loved as elect in Christ, whilst yet he punished his transgression sharply: and we see nothing more common in Christian observation, than for men, after such time as they are converted and assured of God's tender love unto them, yet then to feel the bitterest storms of his displeasure raised up against them for their sins.  
Hence than it appears, that our effectual Vocation and Conversion is justly to be accounted a fruit or effect of God's singular favour towards the persons of his Elected, with whom being actually reconciled in Christ, having justified them from all their sins by his merits, he afterwards sends forth his holy Spirit into their hearts, calling them from darkness to light, from under the power of Satan and their corruption, to the liberty of God's sons, that being thus sanctified they may be made meet to be partakers of the inheritance with the Saints in light. And whereas that place of the Apostle, Heb. 11. 6. Without faith it is impossible to please God, may breed a doubt against this which hath beespoken, as seeming to imply, that before our actual Conversion and Believing we are no way at all pleasing unto God, nor beloved of him: For the removing of this scruple, we are according to the second distinction understand this place of the Actions, not to the Persons of the Elect. Towards their Persons he beareth perpetual goodwill: but this is secret, they feel it not, nor doth so much appear unto them or others till their conversion, when only God declares himself to be pleased both with their persons and actions. But for their actions, 'tis certain no work whatsoever any of the Elect doth before the infusion of saving faith, can be done according to Gods will, and so be pleasing unto him. Of which ordinary course of pleasing of God in our Works, according to his revealed will, this place is to be interpreted, and that out of the place itself; for it is apparent the Apostle gives a reason why Abel's Sacrifice pleased God not cain's, why enoch's life and religious walking with God was pleasing to him, namely because they had faith, in and by which they performed those services acceptably. Without which faith it is impossible, saith the Apostle, to please God, namely in any Work that we go about; & he adds the reason, [For he that cometh to God,] whether in sacrifices, prayers, or any other religious duties to be performed to God, [he must believe that God is, & that he is a rewarder of them that diligently seek him.] Here therefore is nothing against that Love of God which he always bears towards his Elect in Christ, through whom they are pleasing unto him, when yet their works please him not.  
And thus much of the Moving cause of our Effectual Vocation, viz. God's Love and Actual Reconciliation with the Elect. From hence I deduce two corollaries,  
1. That Sanctification and Inberent righteousness goes before our justification and imputed righteousness: but with a distinction of a double justification.  
1. In Foro Divino, in God's fight; and this goeth before all our sanctification: for even whilst the elect are unconverted, they are then actually justified & freed from all sin by the Death of Christ: & God so esteems of them as free, and having accepted of that Satisfaction, is actually reconciled to them. By this justification we are freed from the guilt of our Sins, and because that is done away, God in due time proceeds to give us the grace of Sanctification, 
Col. 1. 13.  to free us from sins corruption still inherent in our Persons.  
2. In Foro Conscientiae, in our own sense, which is but the revelation and certain declaration of God's former secret act of accepting Christ's righteousness to our justification. The manifestation of which to our hearts and consciences, is the only ground of all our peace and comfort: and it follows our Sanctification, upon and after the Infusion of Saving Faith, the only instrument of this our justification. This distinction is needful to be observed, as giving light to many things: and without it I know not what reasonable construction can be made of these words of Tilenus, Synt. part. 2. cap. 45. Thes. 38. Perperam & absurdè prorsus inter effecta Sanctificationis numer atur justificatio, quae illam naturâ praecedit; neque enim sanctificatur quisquam nisi jam justificatus: omninoque necesse est, ut arbor bona sit, priusquam bonos ferat fructus. If he mean that no man is sanctified, but he that is first justified in God's sight by Christ's righteousness accepted for him, 'tis true: but if, that none is sanctified but he that is first justified in his own sense through the apprehension of Christ's righteousness by faith, 'tis apparently false, seeing a man cannot have Faith, nor use faith till he be first sanctified. And the reason he gives is exceeding weak, The tree must be good before it bring forth good fruits. True, but what makes us good trees? our justification or our Sanctification? Surely our Sanctification. For though by justification we are accounted good and Holy before God, yet we are not so in ourselves, but most evil and Corrupt till we be endued with the grace of sanctification. And then only we become Good trees, fit to bear the fruit of good works: so that the reason is in effect, as if he had said we must first be Sanctified before our works be Holy: and that's true; for even to Believe is a good and Holy work, and therefore 
joh. 6. 29.  though it go before justification, yet of necessity presupposeth Sanctification.  
2. That faith is su●b an instrument of making us partakers of the Benefits of Christ's Mediation, as is neither absolutely necessary in al. the Elect, nor yet simply anteceding all manner of participation in those benefits.  
That it is not absolutely necessary in all, appears in the Elect dying infants, who enjoy all the benefits of Christ's merits in their justification, Sanctification and Glorification, without this instrumental means of their actual Faith: as we shall see more at large anon.  
That Faith doth not simply precede all manner of Participation with Christ, appears by a double benefit we enjoy by and from Christ, before such time as we do believe.  
1. Our Sanctification wrought by the Spirit, which from Christ convaies Life and Grace into our Souls, when we were utterly devoid of all both Faith and other graces, as hath been showed before at large. And this is the first benefit of Christ's death bestowed on us before we so much as ask it.  
2. Our justification in God's sight; which even long before we were borne is purchased for us by Christ. For 'tis vain to think with the Arminians, that Christ's merits have made God only Placabilem, not Placatum, procured a freedom that God may be reconciled if he will, and other things concur, but not an actual reconciliation. A silly shift devised to uphold the liberty of man's will, and universality of Grace. No, 'tis otherwise, the Ransom demanded is paid and accepted, full Satisfaction to the Divine justice is given and taken, all the sins of the Elect are actually pardoned, God's wrath for them is suffered and overcome, he rests contented and appeased, the debt book is crossed, and the hand-writing canceled. This grand transaction between God and the Mediator Christ jesus, was concluded upon and dispatched 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 we did apprehend it. As in the like case, Lands may be purchased, the Writings confirmed, the estate conveyed and settled upon an Infant, though it know nothing of all, till it come to age, and find by experience the present commodity of that which was provided for him long ago. And the reason of all this is, because it is not our Faith that works God's reconciliation with us, but Christ believed on by our faith: Now his Merits are not therefore accepted of God, because we do believe, but because they of themselves are of such Worth and sufficiency as do deserve his most favourable acceptance of them for us. And what reason have we then to think why they have not always procured aswell as deserved God's love and actual 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 Son, this work of Sanctification is peculiarly terminated. This blessed Spirit are those two golden pipes through which the two Olive branches empty out of themselves the golden oils of all precious graces, into the Candlestick, the Church, as it is Zach. 4. For which cause all the Graces of God are called the Fruits of the Spirit, Gal. 5. 22. and Eph. 5 9 [For the Fruit of the Spirit is 
and 1 Cor. 12. 〈◊〉 〈◊〉.  in all goodness and righteousness and truth.] yea, the whole work of sanctification and renewed 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 operation which the Holy Ghost hath in Sanctifying the Elect, he is in Scripture set forth under a double Similitude of Water and Fire: which are Elements most apt to cleanse. The similitude is from the custom of the Leviticall Purifications, which were done 
Heb. 102. 2, 23  by the use of both Elements. For all vessels and utensils polluted by any legal uncleanness, were to be purged by Water if they were of wood, but by Fire, if made of metal or other materials that might endure it, as you may read, Num. 31. 23. So what ever filthiness cleaves unto us, or how deeply soever incorporated into our natures, the Holy Ghost by his most blessed virtue, as by water washeth away, as by fire consumeth. [Then I will pour clean water upon you, and ye shall be clean, from all your filthiness 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 himself in these words, [And I will put my Spirit within you]. Hence we are said to be baptised with the Holy Ghost, joh. 1. 33. to be baptised by one Spirit into one body, 1 Cor. 12. 13. to be borne of water and of the Spirit, joh. 3. 5. Which baptising of washing by the Holy Ghost is in plainer terms our Sanctification wrought by his power, cleansing us from inherent corruption, and creating in us purity and Holiness, as is clear out of that of the Apostle, 1 Cor. 6 11. [And such 
1 Pet 1. 28.  were some of you: but ye are washed]: what's that? the next words tell us, [But ye are sanctified, but ye are justified in the name of the Lord jesus, 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 pour water upon the thirsty and floods upon the dry ground; I will pour my Spirit upon thy seed, 
The love of God is shed abroad in our hearts by the Holy Ghost.  and my blessing upon thy buds.] joel 2. 18, [I will pour out my Spirit upon a●l fl●sh] fulfilled Act. 2. For that other appellation of Fire, we have it expressly, Mat. 3. 11. [He will baptise you with the Holy Ghost and with fire,] and implied, Marc. 9 49. Every man shall be salted with fire: and every sacrifice shall be salted with salt. Grace therefore is of a divine offspring, the immediate effect of the all-powerfull virtue of God's Spirit, whereby he replants inherent Holiness in our Souls, having purified them from all Uncleanness, to make us holy vessels of pleasure fit for the service of God's Sanctuary. Now whereas this work of the Holy Spirit, is by divines called Donatio Spiritus Sancti, the Giving of the Holy Ghost, that we be not mistaken, you are to note briefly, that the Holy Ghost is said to be given two ways:  
1. In his Essence and Graces, both together; and so was he given to Christ the Head of the Church, in whom 
Col. 2. 9  dwelleth the fullness of the Godhead bodily, or substantially, whom God hath anointed with the Holy Ghost and with Power, and that above all his brethren, having given 
Act. 10. 38.  him the Spirit without measure.  
2. In his Graces and Virtues only; and so is he given unto the Church, the body of Christ. Touching this Sending forth of the Spirit into the hearts of the Elect, the inhabitation thereof in their hearts, how they are said to be the Temples of the holy Ghost, and Partakers of the Divine nature: albeit it be most true, that the Holy Ghost 
1 Cor. 3.  being God must needs be present every where by his Essence, yet I take it to agree best with Christian modesty to let pass curious speculations about such sacred mysteries, and to rest ourselves contented with this, that it sufficeth abundantly for our comfort, if we enjoy his Gracious presence, replenishing us with all heavenly virtues and Consolations. Now this donation of the Spirit, in his graces and virtues, is double;  
1. One respecting the public, when an extraordinary measure either of Inferior gifts, or of Sanctifying graces is bestowed upon some men for the greater benefit of the Church in common. And this was more peculiar to the times of the Primitive Church. Of which donation of the Spirit you may read, joh. 7. 39 Act. 2. & Act. 19 2. 6. Eph. 4. 8. 11.  
2. Another in regard of the Private good of every Elect person, when the Holy Spirit is given to him, effectually to call, convert, and sanctify him. And this only is that giving of the Holy Ghost which we now seek after: when the power of that Holy one overshadowes our souls, and by the immortal Seed of his own most gracious virtue, frames in us the New man created according to God in Righteousness and Holiness.  
Let this suffice concerning the Causes of our Conversion, which are briefly wrapped up in that of the Apostle, Rom. 5. 5. The love of God shed abroad in our hearts by the Holy Ghost which is given unto us. I go on to the next circumstance, viz.  
The manner how it is wrought in us. To inquire in what manner the Holy Ghost breathes into our Souls the Supernatural life of Grace, is a scrutiny as difficult, as to search whence and whither the wind blows, or for a dead man raised up, to tell how life and sense came into him, or for a man borne into the world, to describe in what manner each of his members was fashioned in the womb. There is not, I suppose, any mortal man not inspired with special revelation, that can declare unto us this Way of the heavenly spirit, any more than the skilfullest Anatomist, the Way of the earthly spirit, nor how the bones do grow in the womb of her that is with child, as Saloman speaks, Eccle. 11. 5. To tell the month, day or hour wherein they were converted, is in most converts impossible, in all of exceeding difficult observation; though I deny not but the time may be in Some of sensible mark. But even in them or others, to show us by which way the Spirit went out from God to speak unto their hearts, by what secret motions it moved upon their souls, how and in which parts its quickening and sanctifying virtue gave life and heat unto them, we cannot expect from them any declaration of that which they had no power to observe. Do not look than I should make known unto you the manner of that in you, whereof I am ignorant in myself. This I trust, that through the grace of our Lord jesus Christ, both you and I may say with the blind man in the Gospel, One thing we know that we were blind, but 
joh, 9 25.  now we see; we were dead, but now we are alive; we were lost, but are now found; we were darkness, but are now light in the Lord: albeit how our eyes are opened and enlightened, how we were recovered from our wand'ring in the vale of death, we cannot in every particular exactly recount. Blessed is he that finds this change in himself: and far more blessed than they, who betray themselves to have no part in the work by their pride and bitterness in quarrelling the manner of it, who (as the learned Moulin 
Anat. Armin.  censures, not too sharply) are themselves led by a reprobate Spirit, whilst captiously and carnally they inquire after the working of God's Spirit.  
There are nevertheless two things in the manner of Grace's plantation in us, which we may descry, because the Scriptures have discovered them unto us: namely,  
1. That this Plantation of Grace in us, is merely Supernatural.  
2. That this Plantation of Grace is Constant & Durable, not to be rooted up again: two circumstances about the infusion of Grace into man's heart, so necessary to be well observed, as nothing more. Because in the one lies the foundation of all Christian humility, we having nothing but what we have received: on the other depends all our unconquerable comforts in this our pilgrimage, that we have so received grace, as we shall never lose it again. In both these Satan hath not been wanting by his instruments, men of corrupt minds, to pervert sound doctrine, and poison religion even in the root: advancing the wisdom of the flesh, against the power of God's Spirit, filling the heart with proud imaginations, by ascribing so much unto the Sufficiency of its own natural Abilities in point of Convesion, as it need not be much beholding to God for his grace: and again breeding in the soul terrors unsufferable, and fearful doubtings of its perseverance in grace received, upon the apprehension of no stronger support in grace, than the reed of man's freewill, which having received, may as easily reject grace, and having made them, may by the same power eternally undo them again. So look how men are exalted in pride on the one side, as low are they thrown down, in discomfort on the other side; and scarce is there any point of religion wherein we may err more easily and dangerously. Well then let this be our first conclusion touching the manner of our conversion, that  
The Grace of Sanctification is wrought in the Elect in such a manner as is merely Supernatural, id est, above the strength, without the concurrence of any abilities of our corrupted nature.  
God though a supernatural agent, yet worketh many things by natural means, and in a natural manner, whilst he doth but only give his assistance and coworking power to & with the natural abilities originally planted in every creature. And then though we deny not Gods actual 
For in him we live and move, etc.  Concurrence, yet we truly and properly ascribe such effects to their Visible, apparent, immediate causes. But in this point, concerning the replantation of Holiness in a Sinful man, we affirm against Pelagians, Semi-pelagians, Papists, Arminians, or other sectaries however branded, that as the Agent or Efficient of man's Sanctification is simply supernatural, viz. the Holy Ghost, so is his manner of working altogether Divine beyond the power, and without the help of any thing in man. An assertion that lays nature flat on her back: and yet gives unto her as much as Sin hath left her, and that's just Nothing in matter of Grace. And the truth hereof will easily appear to any that will without pride and prejudice consult the Scriptures, or common experience. Me thinks when we read in the book of God these and such like sayings, that every imagination of the thoughts of man's heart is only evil continually; that of the children of men, there is none that understands and seeks after God; that they are become altogether filthy, none that doth good no not one; that [the natural man perceiveth not the things of the Spirit, nor can he know them being spiritually discerned] that we are [blind] till God [Open our eyes] that we are [deaf] till God [boar our Ears] that we are [Darkness] utterly destitute of Spiritual light, that, [the Wissdome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the flesh is enmity or hatred against God, is not, nor can be subject to him] that [the flesh lusteth against the Spirit] rebelling against the work thereof even in the regenerate; much more before regeneration, that [of ourselves we are not sufficient to think a good thought as of ourselves, but that our sufficiency is of God] that [it is God which worketh in us both 
2 Cor. 3. 5.  the will and the deed of his good pleasure] that in our conversion, we are [New begotten] [New born] [New creatures, created in Christ jesus to good works] in fine to put all out of doubt, [That we are Dead in trespasses and Sins] and that our Sanctification is the [first resurrection] from death, effected in us by the same Almighty [power which God declared in raising Christ] from the grave: When, I say, we consider of these and the like places, were we not too much in love with ourselves, and held some scorn to con God all the thanks for our salvation, our hearts and tongues would presently be filled with a sincere acknowledgement, Not unto us, O Lord, not unto us, but unto thy Name we give the glory, for thy loving mercy, and for thy 
Psal. 115. 8.  truth's sake. Besides, I wish we would descend unto an unpartial examination of our own hearts, to make discovery by the light of the Spirit, of that body of Death we be are about with us, what strong rebellion there is of the Law in our members, against the law of our minds, what secret and powerful attractives the affections of Sin have to pull us unto disobedience, what violent and bitter opposition they make against Grace checking their disorderly motions, how seldom any blessed resolution tending to sanctity rises up in our thoughts, how unwieldy we are in the managing of any gracious motion from the Holy Ghost, with what slackness and cumber we prosecute such holy inspirations to action and full accomplishment, in a word, how passing slow our course towards heaven is, when we have all helps of nature and Grace to carry us forward, I am fully persuaded, that whatsoever any man may conceive in abstract speculation, there is no converted person if he make application to his own particular, but will confess freely, if he deal truly with his own heart, that, not only if God had not done More for him than he could for himself, but if God had not done All for him he had utterly perished in his sins. And he will acknowledge that it is impossible there should be in and of himself such Preparations and forward dispositions to work his own Conversion; who being Converted is hindered by none so much in the finishing of his salvation, as by his own perpetual indisposition to goodness. This our disability whereof we are convinced in our own sense and by testimony of the Scripture, will enforce us, if our pride be not as great as our poverty, to confess whence we have our riches without stammering, shifting and mineing of the matter, as the fashion of too many is, who by many pretty scholastical devices distinguish God out of all or the greatest part, or at least some part of his Glory due unto him for our Conversion, and thrust in the Abilities of their own freewill as co-workers with God's Spirit, & joint-purchasers of this inheritance of Grace. But let God have glory and every man shame: and let all whom grace hath taught to judge of their Corruption, say with the Church Es. 26. 12. Thou (O Lord) hast wrought all our works in us.  
I will not prevent myself by larger explication of this point at this time: but wrapp up all touching this first conclusion, in a needful distinction or two, and so pass on. Man's Concurrence in the work of his sanctifications is double,  
1 Passive, which is the Capacity or Aptness that is in man's nature for the Receiving of Grace, for being a Reasonable creature he is naturally prepared and disposed with such a substance and faculties as are meet subjects to receive the Habit, and instruments to perform the actions of Grace. This Concurrence of man to his regeneration, is most necessary: nor doth God sanctify senseless or irrational creatures, nor is man in his conversion in such sort passive, as is a stone, block, or brute beast, as our adversaries absurdly cavil.  
2 Active, which is some Strength or Power that man hath in the Use of his faculties, especially of his will, for the Production of Grace. This strength of man in doing good is to be distinguished in regard  
1 Of the Beginning and first Act of our Conversion, when Holiness is at the first reimplanted in the Soul.  
2 Of the Progress of our Conversion in the practice of Sanctification: In this second respect none denies Man's actual concurrence with the Spirit of God: for being sanctified and inwardly enabled in his faculties by Spiritual life put into them, he can Move himself in and towards the performance of all living actions of grace, even as Lazarus of Nature. Whereas yet you are to remember, that even in these actions we cannot work alone, we are but Fellow-workers with the Spirit of God, and this not in an Equality, but Subordination to him: we indeed move our hands to write, but like raw scholars we shall draw mishapen characters, unless our heavenly Master guide our hands. Nevertheless these actions take their denominations from the next Agent, and though performed by special assistance of the Spirit, yet are rightly said to be man's actions: so that when a regenerate person, Believes, Praies, gives alms, rejoiceth in God, etc. we do not say that the Holy Ghost in us Believes or Prays, or gives alms, or rejoiceth in the hope of happiness, (as some would fasten upon us such a senseless 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 Habit of grace into the soul, we utterly deny all Active concurrence of man's natural abilities to the acquiring and generating of grace in his heart, and grant him only a Passive capacity to receive it bestowed on him. And we maintain that in this Case neither the Holy Ghost works like a Natural, nor man like a Moral agent. The work of the Holy Ghost is not like that of Natural agents in the production of Material Forms, 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 diversely compounded and ripened by the external agent, or as those agents work in the generation of Second qualities arising out of the different mixture of the First: in both which the qualities of the Subject concur with the outward agent in producing the effect. This work is of a higher nature, like the infusion of the Reasonable Soul into the Conception, to whose creation the body confers nothing at all, and to its introduction nothing but a passive capacity. It is a change of our nature, a creation of new qualities, not a perfection of the old, an habitual quality merely infused by Divine virtue, not issuing out of any inward force of humane abilities, howsoever strained up to the highest pitch of their natural perfection. And therefore again, man in this work of sanctification is not any moral agent, as when by many commendable actions he gets to himself the habit of moral virtue. No: Civility is a hopeful preparation, but no working cause of sanctity. Take that and all other the most likely dispositions you will, let there be sweetness of natural temper, ingenuity of education, learning, good company, abstinence & hatred of grosser vices, respect of laws, restraint of discipline, an industrious forwardness to all laudable courses, a natural desire of the unknown happiness of the Saints, a part in the external communion of the Church, in brief, the whole pack of moral virtues Christianised (that I may so speak) by the general knowledge of religion; yet all these with their joint force cannot kindle in us one spark of Celestial fire, nor quicken our dead souls with the least true motion of spiritual life. Of a man qualified with those preparations we may say as Christ of the yongue man in the Gospel, He is not far from the kingdom of God; but that he is in common estimation, and according to the usual course of Gods working, more fit than another man is for the receiving of Grace: and for the performance of all gracious works, without question he is more aptly disposed than others are, because by those preparations the violence of corruption is somewhat broken in him, which in others remaining entire till their conversion, makes the stronger resistance afterward in all their religious practices. Wherefore it is not to be denied, but that in such a man so prepared, there is a passive capacity more large and fit for the entertainment of Grace, than in others: but for any active qualification to produce it, it is found neither in the one nor other. And you are to observe, that in respect of God 'tis all one, prepared or not prepared: he can of stones raise up children to Abraham: 'tis easy for him to do so, and 'tis not unusual, if you mark it, that the fairest, best tempered, and best governed natures are manietimes left utterly destitute of all true sense of Piety, when men of sour and crabbed dispositions, or of more disorderly conversations, are made partakers of sanctifying grace. To end this matter, Original righteousness to Adam was natural, being the natural quality wherewith he was created, and corruption was accidental, being an unnatural viciousness acquired by his fall: with us 'tis quite contrary, Corruption is natural following our generation and birth, and Grace, accidental: recoverable neither in whole nor in part by virtue of the poor remainders of God's Image in us, but by supernatural 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 Habit of grace is so firmly wrought in us, as it shall never be abolished again.  
Grace in the regenerate is not any slight tincture or stain, but a through and durable dye. The Image of God is so deeply imprinted in our souls, as it shall never be defaced again. Where the Spirit of God comes, he makes sure work: what he hath built none shall pull down: where he hath taken possession, none can thrust him out of doors: where he hath opened none can shut: where he bestows his gifts and graces he reputes not of his liberality: where he hath begun the good work of grace, there he will also finish it. A matter as plain as comfortable, if we will but distinguish of the works of God's Spirit about our Sanctification, as they are differenced in their times: they are two,  
1. The first is the Creating of the Quality of renewed Holiness in the Soul, whereby we are converted. This work is called Preventing grace, by which the Spirit without our help works in us Habitual grace.  
2. The second is the Aid and Assistance of the Spirit in all actions slowing from the Habit of grace, by effectual concurrence of his virtue, together with the strength of our regenerate faculties. This work is called Gratia Subsequens, Cooperans, or Assistens, and the issue of it, are all those sanctified actions which we perform by its help. And this second work of the Spirit must needs be granted: for albeit he could work without us in making us good trees, yet we must work together with him in bearing good fruit: and 'tis very absurd to deny the assistance of God's special grace in every spiritual action, when we cannot but grant an immediate concourse of his ordinary power, in all actions natural, even to the moving of one of our fingers. But further this subsequent virtue of the Holy Ghost about all good works which we do, is twofold:  
1. One, that stirs us up to good actions, by inspiring into our souls, after a secret and unperceiveable manner, holy thoughts, heavenly motions, desires, purposes, and resolutions tending to godliness: and this work is called Gratia excitans.  
2. Another, that guides and helps forward the strength of each faculty, when it applies itself to the real performance of any action: and this is properly called Gratia adjuvans or Cooperans.  
These things thus differenced, let us see wherein the Constancy of Grace consists, and wherein it seems changeable. First for the Habit of Grace, in the regenerate we affirm that it is Constant, abiding for ever in them in whom it is once implanted. So that he who is once converted, cannot so shake off the grace of his first, that he should need a second conversion: and a sinner once raised from death through the infusion of spirituallife, like unto Christ, he dies no more, but lives for ever to the glory 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 again? It is not the Word either alone or principally considered, because that is but an instrument, and arbitrary too, the force whereof so depends on the chief 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, which gives it its effect, is everlasting. Well then, this Seed is the power or virtue of the H. Ghost: so called by similitude, because that as of Seed the Conception is form; so by the power of God's Spirit immediately, the New man, or graces of Sanctification are begotten in us. But why is this Divine virtue the seed of our regeneration called Incorruptible seed? is it in regard of itself, or in respect of the fruit? For itself 'tis most true, that as the Person, so the Power of the Holy Ghost, is eternal and incorruptible. But he is wilfully blind, who sees not that in this place, it is so styled in relation to the effect it works in us, quatenus Semen, as it is seed incorruptible, producing fruit like to itself incorruptible and immortal. 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 we are borne of incorruptible seed 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 God's Spirit, whereby we be regenerate, lives for ever, not only in itself but in us also: supporting and sustaining our souls for ever in their spiritual life of grace once infused into them. And if any will cavil, St. john puts all out of doubt, when speaking of every regenerate person, he saith, that this [Seed remaineth in him] and so that cannot sin. 1 john 3. 9 [Whosoever is borne of God doth not commit sin: for his Seed remaineth in him, and he cannot sin because he is 〈◊〉 of God.] And this for the Habit of grace, the Constancy whereof no desperate defender of the Saints Apostasy, be he Papist or Arminian shall be ever able to shake.  
In the next place touching the Operations of Grace which we perform by the aid 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 stir up the faculties of the Soul by holy motions, or assist their endeavours in performance of Good desires. Some presumptuous Sin against Conscience, some Pride in our own strength, some neglect of pious duties, especially Prayer and spiritual Meditation, some Careless 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 Souls all Sense of his comfortable presence and assistance for a time. And then the Soul being destitute of this actual concurrence of the good Spirit, falls a Languishing, betrays presently its natural impotency, like hot water taken off the fire begins to return to its first coldness; and for a time corruption prevails against Grace, that which is natural against that which was but Accidental. Such Cessations or Interruptions of grace as these are, all men grant, and all good men feel: but yet though the act fail the Habit ceaseth not, nor is the ground straightway 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 entreated again to cause the light of his Favour to shine upon us.  
●…s much touching the second Circumstance about our Conversion, viz. the manner how 'tis wrought: I should proceed to the third, viz. the Subject of it: but I should utterly weary you, who by this time cannot but desire to be rid of me. Pardon me yet a small trespass upon the time and your patience, that I may conclude all in a word or two of application to our practice. Ye 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 help, when we were weak and of no strength. Let the serious thought of these things breed in our hearts a double grace. 1. Of Thankfulness. 2. Of Humility. Le's join both together, for they are twins of one birth: and as you shall never see a proud man thankful either to God or man: so you shall never behold an humble mind, but it will always appear in the most grateful acknowledgement and confession of the least good turn. We shall see how great cause there is in this business of our conversion, that we should empty ourselves, of all proud imaginations, and fill our hearts and tongues with the Praises of Gods rich grace and free Mercy: if we will enforce upon our dull hearts the powerful meditation of these four points;  

1. The Desperate and forlorn estate of an unconverted person.  
2. The Impossibility of our recovery out of this damnable condition, by any strength of our own or other creature whatsoever.  
3. The admirable graciousness of Almighty God in providing the means, and by them effectually working our full deliverance from the power of Sin & Damnation.  
4. Lastly, the blessed estate of Grace whereto he hath now brought us, and wherein he preserves us under the hope and expectation of eternal glory.   
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 guilty of a damnable lie, if you find not by experience how forcible this course will be to take down our foolish haughtiness and swelling conceits of our own sufficiency: and to enlarge the heart in sweetest songs of thanksgiving to him that hath done so great things for our souls. My brethren slight it not, 'tis a matter of greatest consequence, and touches us nearly. Do but conceive with me, How horrible that thought is, and full of unspeakable terror, when the conscience, freed from the clamours of ill company, cooled after the heat of wine and fullness of bread, retired from the distracting business of our Callings, and stilled after the rage of some furious passtons, or glut of pleasures, shall in silence turn in upon itself, and falling upon the inquiry after its future estate, conclude after diligent search, that as yet it hath neither part nor portion in the inheritance of grace or glory. Be assured, that conscience will not lie and flatter at such a time, and that, where it finds no reformation of manners, no change of the heart, no purity in the affections and desires, no sense of the powerful work of the Spirit of Grace, conscience will not spare to tell such a man to his face, That he is a man of death, prepared against the day of slaughter, one hated of God, detested of Saints and Angels, living without communion and fellowship with Christ, and so in a continual expectation of God's vengeance to fall on him in hell, as soon as death shall strike him to the ground. This will put the heart into a cold sweat, and make the powers of the soul to shake: specially when it shall look about to all those things whence succour may seem to be had, and then shall find itself utterly forsaken by them in its distress. Again consider with me that no stranger can partake or perceive the unspeakable joy of that heart, which upon the like examination finds itself to be translated out of the bondage of Corruption, into the liberty of Grace, washed from its uncleanness by the Holy Ghost, linked in communion with the Saints and body of Christ, and sealed with the Spirit of promise to the assured Hope of everlasting happiness. If any thing can, these thoughts will melt the heart into most humble thanksgiving, and make us fall on our knees, and with hands and eyes lifted up to him from whom our help cometh, to confess with the holy Prophet: I was brought low, but thou hast helped me; I was in thraldom, but thou hast loosed my bonds: 
Psal. 116.  the sorrows of death compassed me, and the pains of Hell got hold on me, I found trouble and sorrow: but thou hast delivered my soul from death, mine eyes from tears, and my feet from falling. What is now my duty? I will offer to thee the sacrifice of thanksgiving, and call upon the Name of the Lord: My soul praise thou the Lord, and all that is within me praise his holy Name. And again, My soul praise the Lord, and forget not all his benefits, saith the same holy David, Psal. 103. 1. 2. But wherefore was all this contention of Spirit, why this striving with utmost endeavour to be thankful? Oh there was good cause: Grace was worth God-a-mercy, and 'tis for that this holy man thus strives to be thankful to God, who forgave all his iniquities, and had healed his diseases. Certainly, where so undeserved mercy in such desperate misery, in that showed upon a wretch, as not only to free him from all evil, but also put him into the possession of all blessedness; where this grace works not the heart to Thankfulness and Humility, it is most apparent, that such a heart knows not what such Grace means. For ourselves, let us show forth these virtues of the Spirit which hath converted us and dwells in our hearts: let's look to the rock out of which we were hewn, to the pit whence we were digged, consider what we were and should have been, what we are and shall be: and then take we up that most modest speech of that noble Athenian 
* Iphicrates Arist Rhet. l. 1. cap. 9  Captain in the midst of all his glory, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from how great baseness and misery, to what great glory and blessedness are we advanced? Make we our confession with jacob, With my staff I came, etc. and the Israelites, Deut. 26. 5. A Syrian was my father ready to perish, etc. And now let us in like manner make unto God our thankful acknowledgement, and say in the words of the Prophet: O Lord, we confess unto thee, that our father was an Amorite, our mother an Hittite; that our birth is of the land of Canaan, we were borne bondslaves and children of the curse. In the day of our nativity our navel was not cut, we were not washed with water, not salted with salt, nor swaddled in clouts: none eye pitied us to do any of these things unto us, and to have compassion upon us, but we were cast out into the open field, to the contempt of our persons in the day that we were borne. Only thou, O Lord, when thou passest by and sawest us polluted in our blood, hast had mercy on us, and saidst unto us, Live, even when we were in our blood thou saidst unto us, Live. Of vile, thou hast made us Honourable, of sinful, Holy, of miserable, Happy. We praise thee, we bless thee; and we beseech thee to finish the good work thou hast begun, and as by thy mercy thou hast brought us into the kingdom of Grace, so by thy power preserve us through faith unto thy Kingdom of Glory. Amen.  
I proceed to the third Circumstance considerable in this point of our Conversion, namely, the Subject wherein it is wrought. Now this in general is the Elect, and they only: whom only God hath called to glory and virtue, appointing them to that as the end, preparing them unto it by this as the means. I shall need to name unto you but one place for proof hereof, and that's Rom. 8. 30. Moreover whom he hath predestinate, them also hath he called, whom he hath called, etc. The links of this chain are so surely fastened together, that no power of hell, no wit of man may break and sunder them. Whom God fore knew, he predestinated to be made like to the image of his Son, in grace and glory: whom he hath thus elected before all time, those in due time he calls or converts, those he justifies, those he glorifies. Wherefore Sanctification, justification and Glory are bounded within those limits which Gods predestination or election hath prescribed unto them: extending to no other persons but such only as have their names written in the book of life, and are enroled in the List of God's eternal election. But this generality of the Subject is yet more particularly to be differenced: The Elect in this life are of two sorts;  

1. Infants, Infants whose age permitteth them not the knowledge of good, or actual practice of evil.  
2. Adulti, Such as are of age, who may both know and do either good or evil.   
Both these are the Subjects of Conversion or Sanctification, but with some difference in the circumstances or manner of working it in them. Which will thus appear: our Vocation unto the state of grace is double,  
1. Inward, in the work of the Spirit of grace upon our hearts, regenerating and sanctifying them by the infusion of Holiness. Now though this be properly a Work, yet it is metaphorically termed a Voice or Calling, whereby the Spirit speaks unto our hearts, and persuades us to Obedience. But you must know, that this inward voice or speaking of the Spirit to the heart of a man unregenerate, is much more than a bare suggestion of some thing to be done by him: it is a word of Spirit and Life, as Christ speaks of his own, john 6. 63. a working Word, renewing in soul, 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 joins his secret virtue to make it effectual in whom he pleaseth. I will not now stand to justify 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 external Vocation: Those of the Elect that live to ripe age, are converted and called both inwardly by the work of the Spirit, and outwardly by the voice of the Word. In both sorts the work 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 years have it also in the circumstance of external Vocation, being Sanctified by the Spirit working in and together with the Ministry of the Word, which is the voice of God calling men unto himself: Now a voice presupposing ears to hear, and an understanding to perceive, infants cannot properly be said to be called by any such voice, though they may properly be said to be converted and sanctified. And this work of our Sanctification, is also not unusually in Scripture styled by the name of our 
* Rom. 8. 28 30 Gal. 1. 15.  Calling. Wherefore that we may a little further insist upon this point touching the state of the Elect in their infancy, let this be laid down as a sure conclusion: That the graces of Sanctification may be, and are infused into many of the Elect in their very infancy. The truth whereof there is not any doth or can justly deny, considering; 1. That infants are as capable of the Habits of Sanctity as men are: 2. That their souls may as well be now sanctified by infused Grace, as if Adam had not fell, they should have been Holy even from the womb, by Original justice propagated unto them and inherent in them. 3. That the Humanity of Christ was in this manner Holy even from the conception, which was therein by special privilege, 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 be so in john Baptist, but that so great a Prophet was sanctified by the Holy Ghost even from the womb; which may be confirmed by that his extraordinary motion upon the Salutation of Marie the mother of our blessed Saviour, Luke 1. 41. 44. And of jeremy 'tis not unprobable, by that which God saith of him, jer. 1. 5. Before I form thee in the womb I knew thee, and before thou camest out of the womb I sanctified thee, and ordained 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 wisdom, courage, patience, and the like. In which sense the word Sanctify 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 own service in that business. So also Paul of himself, Gal. 1. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that Separated me [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] to the Apostleship.  
From this Conclusion, that Elect infants may be partakers of the grace of Conversion and Sanctification; namely, in the Habit implanted in their souls: I desire you to observe four 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 deceitful hearts, and apt to think 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 stark naught they become Good and Holy.) They will tell you, that their birth hath been of religious parents, their education under godly governor's, that from their youth they have been accustomed to frequent the exercises of religion in public, and to use themselves to all duties of devotion in private: some goodness and love of godliness 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 hear and see to be in other men. To these I say, there's no reason they should be sorry that they have not been so bad as other men. They ought to rejoice and be thankful, that God did so soon stop up in them that bloody issue, which in others hath so many years run incurably, that he healed their wounds when they were green, and cured their impoisened nature before the venom thereof grow more rank and raging; that he bowed their hearts when they were yongue and tender, before they grew stiff and old in sin, that he hath preserved their youth from those corruptions which others in their age have decrely repent of. Let such who from their infancy have with Isaac, Samuel, Timothy and other Saints been bred up in all pictie, and grown as in stature so in favour and grace with God and good men, let such not doubt to say, 'twas at my baptism, or at my birth, or in my mother's womb that God hath dealt so graciously with me, sanctifying me with the Spirit of grace, which then was given me, and hath ever since showed itself in all blessed inclinations to religious courses.  
2. A justification of that Prayer in our public Liturgy, where the congregation gives thanks to God for the child baptised, in that it [hath pleased him to regenerate the Infant by his Holy Spirit and to receive him for his own child by adoption, and to incorporate him into his holy Congregation]. For it cannot be denied but that this Holy Ordinance of Baptism the scale of our Sanctification, doth take effect many times immediately in the Infusion of the present grace into the Infant's soul: though many times also it have not its effect till many years after. But seeing 'tis questionless true in many, we may and must charitably suppose it in every one (for when we come to particular whom dare we exclude?) And this we may do without tying the grace of regeneration necessarily to Baptism, as some complain that we do by that prayer. To give a reason of this different working why grace is bestowed on some presently at baptism, in others 'tis deferred till a long time after, is to unlock the treasury of God's secret counsels: only this we may say, that God will show that no age is uncapable of grace, and that he will be glorified aswell in saving some from falling into the fire, as by pulling others out of it: by the gentle and easy deliverance of one and by the more violent torments and pangs of the Newbirth in another: that both ways he may have the Thanks and we the Benefit of this his grace and power.  
3. A Defence of the salvation of Infants dying before Baptism against the Popish assertion to the contrary. For this ground being certain, No unclean thing shall enter in the kingdom of Heaven, it follows by the law of contraries, that, whatsoever is clean may enter thereinto. But Infants such as are elect may be clean and holy before their Baptism: as is manifest, whether we respect the guilt of Sin or the corruption of it. They are clean from the guilt of original sin by the death of Christ which God hath accepted to their perfect justification, long before they were borne. They are likewise made clean in part from the Corruption of original sin, by the infusion of Habitual sanctity into their souls. For being justified by Christ from the guilt and punishment of sin, what should hinder why they may not be sanctified by the Holy Ghost, in part whilst they live, and perfectly upon the severing of the Soul and Body, when original corruption is in a moment done away, and the soul invested in the robes of righteousness fit for its entrance into happiness? Cannot this work of Sanctification be wrought in them before Baptism? it may as well as after; seeing it is not baptism but the Spirit is the cause thereof, whose work is free, and not so to be tied unto that ordinance as they of the Romish Synagogue would make us believe, but that he may sanctify the Elect sometime before, sometime after, and not always at the present celebration of it. Now if Infants thus justified and sanctified depart this life, what should stop their passage to heaven? It will be vain to object that they have not actual Faith, and therefore must be excluded. We may aswell say they want repentance and therefore cannot be saved, seeing the Scriptures make alike necessity of both graces to our salvation. And the objection holds aswell after Baptism as before, when yet all grant the salvation of Infants. For 'tis a thing inconceivable and inexplicable how Infants should have Actual Faith, whilst they are not yet able to exercise any one faculty of their reasonable soul. The truth is, that the Habits of Faith and Repentance they have, as of all other Spiritual graces infused into them, which if they lived would also appear by their actual operations: but for that time they have not the Acts of those graces, nor are they capable of them, nor is it simply needful they should have them. The case is extraordinary, and God as before they were hath pardoned them of their original righteousness by the blood of Christ, so can he aswell bestow Holiness and Happiness on them without any actual faith of theirs coming between as an instrument to receive both. If this may not be said touching such elect Infants, I must confess that unto me the knowledge of the salvation of their souls is as inscrutable, as the fashioning of their tender bodies in their mother's womb. And this which hath been said of Infants may be also applied to such as are Deaf or ●ooles, having such natural defects as make them uncapable of Discipline.  
4. A just apology for the lawfulness of children's Baptism, against Heretical impugners of the same. For how can the Sign be denied unto them which have and enjoy the thing signified? That which is signified in Baptism is our justification by the blood of Christ, our Sanctification by the Spirit of Christ. Baptism is the Scale of both unto us: and Infants may be partakers of both, being washed from the guilt of sin by the blood of Christ, in whom they are reconciled to God, and actually justified before him: and also purified in partfrom the uncleanness of sin by the infusion of Grace from the Holy Ghost. What then should hinder why these Infants should not also be washed with the water of the Sacrament thereof? If it be demanded how we can presume that Christian Infants have a part in the graces of justification and Sanctification: I answer, we have good warrant so to think, from the Covenant and Promise of God, that he will be the God of the faithful and of their seed. But for Heathens and Infidels we have no such promise whereon to ground our judgement of Charity, and therefore albeit some of them who are out of the Church may be within the compass of God selection, yet seeing God hath excluded them by an apparent bar, we may not venture to give them the Sacrament of Baptism, till such time as they shall make profession of their faith, and that by their appearing conversion we may charitably judge they belong to the Covenant of Grace. Now although of such as live within the Church we know for a certainty in the general that many both of Christian parents are not faithful, and of Christian children that they have no part in Christ, yet we may not exclude them from Baptism, because no man dares be so hardy as to pass his peremptory censure of this or that persons rejection in particular. This is one thing, if we did know infallibly now that any one were certainly excluded out of God's election, 
Whether may the child of such a one be baptised? yes because the Wife may be a true Christian, and one party makes the children holy. But what if both should so sin? Then the child borne of them is to be baptised as other infidels at years of discretion, and to be held in the same rank as the children of Christians that turn Turks.  and should never have benefit by Christ's death; such a one be he Infidel, or borne of the most Christian parents in the world, we ought by no means to baptise: no more than we may admit of that person to come to the Lords Supper, that hath apparently sinned against the Holy Ghost, or as the Church doth with such as are justly Excommunicated, who for the time of their open inpenitencie declare themselves publicly to have no Faith nor part in Christ. For it were a manifest mockery and abuse of this sacred institution to apply this Seal to a Blank, and to dip them in the water of Baptism, whom we know shall never be washed with the Holy Ghost. Further, it helps not the Ca●abaptists a jot, that when Christian Infants come to age and ability to make profession than we may discern and judge of their estate. For that's impossible: no man can infallibly perceive by any words or actions what the Heart is, whether there be in it true faith or not. And so in this case if Baptism should never be administered till other men may judge of their Faith, it shall be afforded to none at all, or if it be given to every one that professeth and saith he hath faith, it must be administered to all, and among them to some that have no faith indeed. Wherefore it is as good and safe to baptise them in their infancy as to defer it: seeing at that time as well as afterwards the judgement of Charity holds good, and tarry we never so long we can go no further than this charitable belief of them. Wherefore to conclude the absurdity of Paedobaptisme, because Infants have no knowledge nor actual 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 justification and Sanctification is given, it is injurious to deny the benefit of Baptism. And we are to know that in this case of Infant's faith is not required as a Condition absolutely necessary to partake the benefit of justification: howsoever in adult is such as are of age it be an instrument simply needful to give them an Evidence and Assurance of it: which assurance seeing it cannot be in children, the actual operation of Faith is not needful in them. But in such as are of age the case is far otherwise, whether they be Infidels, or Christians children that have been so long neglected, they must have knowledge and Faith too, so far 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 profaneness of Conversation, which witnesseth to all the unbelief and impenitency of their hearts.  
If it be now objected, (not to leave that scruple untouched) that the Lords Supper may aswell be given to Infants as Baptism, seeing the same presumptions may be 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 himself the author of these two Sacraments, hath in the manner of their Institution, made a plain 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 Christ's death in our justification, 
And therefore some of the Ancients did erroneously give the Supper to Infants.  Sanctification and Glorification. The Ceremonies of Administration are diverse, and in that sort differenced as in Baptism they require nothing but Passion in the baptised, and so may be administered to Children; but in the Lord's Supper they require such Actions as cannot be performed but by those only that are of years of discretion: such actions are those of Discerning the Lords body, thankful remembrance of the death of Christ, Examination of our spiritual estate, which, together with that circumstance of often repetition, apparently show 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 general rule; That the Scriptures are very sparing and silent touching the case of Infants, so that when they speak of Vocation, Conversion, Faith, Repentance, and such other works 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 be 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 g●ne astray, are at length brought home to the Sheep-fold of Christ under the obedience of that great Shepherd of their souls. Of these some are let run longer, others recovered sooner: some have a more gentle and sweet passage from Mortality to Grace, whose lives have been ordered by the rule of stricter discipline: others whose conversation hath been 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 pains and long time: in a word, so various is the dispensation of God's grace in our conversion, that as Christ speaks of his coming in the flesh, so may we of 
Luc. 17.  this in the Spirit; The kingdom of God cometh not with observation: and impossible it is to set down a general rule that will hold in all Converts. But though the manner be diverse, yet the means are Uniform and Constant: namely the Spirit of God the chief worker, and the Word of God the subordinate instrument by which it works our Conversion. The word discovers what is to be done, the Spirit enables us to the performance: In Infants the Spirit without the Word, in those of years the Spirit and the Word join together to work our Sanctification. In which respect their conversion is properly termed a Vocation or Calling, because it is effected by the preaching of the Gospel, which is Si●ilus Pastor is, 
Zach. 10. 8. joh. 10. 3. 4.  the whistle or voice of the good Shepherd, which the sheep hear and follow. And from hence the whole Company of Saints is properly styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Evocatorum coetus, Saints by calling, and (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) as 'tis 1 Cor. 1. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Holiness.  1. that is, such whom God hath called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with an holy calling (2 Ton. 1 9) or unto Holiness (1 Thes. 4. 7.) by the voice of the Word, from out of the corruptions of this present evil world, to the communion of grace and glory. All this is most excellently set down by the Apostle Paul in those few but most pithy words, containing in brief the whole administration of the works of our Redemption, 2 Thess. 2. 13. 14. But we ought to give thanks always 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 he called you by our Gospel, to obtain the glory of our Lord jesus Christ. Now we might justly in this place enter upon an inquiry, how and in what sort the Word and Spirit do work together in causing a sinner's conversion: a search needful in these times, wherein it is peremptorily denied by those of the Arminian faction, that there is or need to be any inward power of the Spirit working on the soul, besides the outward ordinary preaching of the Word. Which opinion is but the issue of their main error touching the liberty of Man's will in his conversion, which cannot stand if withal they grant that inward Force of the Spirit giving life and effect to the Word preached, which we maintain 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 man's conversion. Whereinto though I am somewhat unwilling to enter, because that Positive rather than polemical Divinity befits this place, yet considering the danger whereinto minds not rightly informed in these points may unhappily fall, and that herein it is easy to slip from the truth to Arminianism, and thence to Popery, (there's but a thread between them) I have thought it would not be unprofitable, briefly and plainly to touch upon such material controversies as are moved in this matter, that even the younger sort might have something to oppose against cavilling gainsayers of the truth and crafty seducers of the uninstructed.  
You are therefore to understand that in point touching Man's conversion there is scarce any circumstance that we 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 Habitual sanctity into the Soul, but through Grace acquired by much pains and industrious actions of our own excited & assisted by some help of the Spirit: Not the moving Cause, which is affirmed by them to be not Gods special and actual Love to his Elect, but his common and equal love to all mankind alike: Not the Efficient cause which we affirm to be the work of God's Spirit, they say is the Freedom of our wills: Not the manner of it, without and above the strength of our natural abilities, as we hold, but so far is the compass of our own power that we may help or hinder it at our pleasure; Not the instrument of it, the Word by the work of the Spirit, but as they would have it, the Word working by itself without any inward virtue of the Spirit beside: Lastly, not the Subject, the Elect only as we maintain, but all in Common upon whom sufficient grace to Conversion is bestowed if we will believe 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 man's salvation or damnation in particular, but hath left it to be decided by the liberty of their own wills.  
2. That God doth not bear any special favour to one more than another, but that his love is equal to all in general, and his desire of the salvation of all mankind alike.  
3. That Christ hath died 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 Infidels 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, he hath no strength to perform: and that if God require any such service, he is bound in equity to give unto man new strength for to perform it.  
I do but only name these articles of the Arminian Faith, though even that's enough to show their weakness 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 main issue whereinto they are finally resolved: and that in plain terms is this, [That all men whether Christians or Infidels within or without the Church may be converted and saved if they will.] You will say this is broadly spoken: but I do them no wrong, read their books, compare their tenants, and you shall see that this is the upshot of all their discourses: God hath excluded none, he loves all alike, Christ hath died for all, Faith is required of all, sufficient ability to believe and repent is given to all; who then or what should hinder the Conversion or Salvation of any one but himself his own mere freewill? Surely an opinion that should not be gainsaid by any, but readily embraced by all if it had as much truth in it as it carries show of Pity and Commiseration to mankind. We would be loath to be judged cruel: but 'tis folly, not pity, to take upon us to be more merciful than God hath declared himself to be: and 'tis impiety to tell a lie for God, by magnifying the glorious largeness of his mercy beyond the bounds which himself hath prescribed unto it. Wherefore against this wide and vast Conclusion of Arminianism, that [God hath given sufficient grace to all the world to convert and believe if they will,] I oppose this directly contradictory, [God hath not given sufficient grace to all, and in those to whom he hath given such grace, it depends not on their freewill, whether they will be converted or no.] These two propositions destroy one another, and one is confuted by that which confirms 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 be, Whether God have given to all Pagans and Heathens grace sufficient for their conversion?  
2. Within the precincts of the Visible Church: and of these the question will be double;   

1. Whether God do give unto all Christians grace sufficient to work their conversion?  
2. Whether those upon whom such sufficient grace is bestowed, may if they list hinder their conversion by the power of their freewill?   
Within the compass of these three Questions will be included all that is material touching this business. 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 
Quest- 1.  unto them sufficient for their conversion?  
We maintain the Negative part, the Arminians affirm that all Pagans and Infidels have so much grace given unto them that by it they may be converted, believe and worship God rightly in some sort, even without the knowledge of the Gospel. 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 goodness whereto the Gentiles might come by the light of nature? or it is some other supernatural Revelation? If the former, there is a double error in it; 1. That they call that Grace which is but Nature: for if Universal 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 Moral Law in man's heart, what is this grace but Nature, & what this opinion but Pelagianisme? 2. In that they suppose this light of Nature well used is a sufficient direction for the right and acceptable worship of God in some sort: which is nothing but a fancy, overvaluing natures abilities against all reason and common experience, and by consequence taking away the necessity of Scriptures and divine Revelations to teach the right way of worshipping God in Christ. If they say 'tis some Supernatural Revelation, it must be known whereof, when and by what means it is bestowed on the Heathen. Is it of the Law, or of the Gospel? is it made known unto them by some inward suggestion, vision or dream, or by outward instruction from a Preacher or Prophet invisibly conveyed unto them by miracle, or extraordinarily raised up among them? again when is this supernatural knowledge bestowed on Pagans? have they it as soon as they come into the world? if so, 'tis Natural: or is it given afterwards at years of discretion? if so, then 'tis not in Infants, and so not in all the Heathen, and at what years is it bestowed? and what if they die before that age? All which quaeres are inexplicable, and draw into most vexing and torturing absurdities: a sufficient proof that there is no such thing as Sufficient grace to conversion given to Indians, Americans, Tartarians, and other Pagans, when they that defend it cannot tell what it should be. For seeing 'tis neither any Natural or Supernatural knowledge, I think none will be so senseless to say that it is some Natural or Supernatupower or ability. For if it be Natural 'tis not Grace, if Supernatural, 'twould be known to what purpose a Supernatural ability should be given to ignorant Infidels, to do they know not what.  
2. Let's come to experience, and judge we by what means it may possibly appear unto us, that the Virginians, and other Americans, or the Inhabitants of Southern unknown parts of the world, have at this day, or ever have had before or since Christ, sufficient grace for their Conversion and Salvation. What instance and example can be given in so many ages of any one among these or other Gentiles, that hath been converted by this Sufficient grace? Strange, that what is ordinarily bestowed on all, should never take effect in any. If it do take effect extraordinarily in some, how know they that? If ordinarily in many, then farewell the prerogative of the jew above the Gentile, of the Christian Church above Pagans: if God ordinarily have his Church, his Converts, his right Worshippers even amidst the darkness of Gentilism, without the knowledge of Christ, and all divine revelation of Gods will in his Word. These opinions are, as Moulin speaks, like sick men's dreams, or rather mad men's rave.  
3. Let us inquire of the Scriptures, and see whether they speak as favourably of the Gentiles as these pitiful Remonstrants do: In them we shall find another manner of censure, both touching their forlorn estate in Ignorance and Infidelity, as also the impossibility of their recovery into Grace, except by greater help than the Arminians afford them. Of the Ephesians Paul testifieth, that before they were converted by the Preaching of the Gospel, They were at that time without Christ, aliens from the commonwealth of Israel, strangers from the covenant of Promise, having no hope, and being without God in the world, Ephes. 2. 12. And Matthew out of the Prophet Esay witnesseth of all the Gentiles, that before the light of the Gospel was risen to them, they sat in darkness, and in the region of the shadow of Death, Mat. 4. 15, 16. This was the condition of the Nations in their pure Naturals, so fully expressed by those places, as nothing can be more significantly declared. Now for the means they had to come out of it and be converted, the Scriptures deny them all unto them: God favoured them not, nor had any regard to bestow grace on them; for [In times past he suffered all the Gentiles to walk in their own ways] saith Paul, Acts 14. 16. The Word and Ordinances of his worship they had not: for [He showeth his Word unto jacob, his statutes and his judgements unto Israel: He hath not dealt so with every nation, neither have they known his judgements] as the Prophet speaks, Psal. 147. 19, 20. A Preacher they have not; and [How should they believe in him of whom they have not heard, and how should they hear without a Preacher?] Rom. 10. 14. Natural ability to know the mysteries of the Kingdom of God they have not; for [The Natural man perceives not the things of the Spirit] 1. Cor. 3. Nor is there any such power given them from God; for [Unto you it is given to know the secrets of the Kingdom of Heaven, but unto them it is not given] Mat. 13. 11. and [Without me ye can do nothing] joh. 15. 5. What shall we think then the poor Americans can either know or do in point of godliness by the pretended power of Sufficient grace, when the Pharisees and other jews, yea the Apostles themselves could do nothing without a special gift and assistance from Christ: whereof they will not say those Pagans are made partakers?  
Wherefore there is good cause we should reject this monstrous opinion of Sufficient grace for Conversion bestowed upon Savages and Infidels, as being contrary to Scripture, common sense and reason: Nor can it be thought but that the authors of it are ashamed of the absurdity thereof, although the Sequel of their other tenants (one error drawing on another) have enforced upon them a necessity of defending this also. And that it may not go abroad without the Patronage of some colour of reason: they proceed in the justification of it upon two grounds;  
1. That the light of Nature if it be well used, is of itself sufficient to convert a Heathen from his idolatrous and evil ways, and bring him to a right knowledge and worship of God, in some sort.  
2. That if the Gentiles use the light and help of Nature well and with their best endeavour, God is ready; nay he is bound in justice to bestow on them one further grace, viz. the knowledge of themystery of Redemption.  
These two are the rotten pillars of Universal grace, given unto the Gentiles; which how shaken and riven they are, you may soon perceive, if we pill off that plaster of doubtful words, wavering and dark sentences wherewith they are daubed over: for the matter is so shameful that they dare scarce speak out their mind plainly. But their opinion in plain terms is this: God, say they hath given sufficient strength to all the Gentiles to use their Natural gifts well: Be it so. But what is this Well Using of Natural gifts? It is that, say they, whereby they may in some sort & according to their measure forsake their idolatrous and wicked practices, and attain to the right knowledge and worship of God, and reformation of Life. But may all this be done without the help of Supernatural revelation? Yes: for, say they, if a man go so far as with utmost endeavour he may by natural helps: then God is ready and bound in equity to give him Greater grace. Well, what is this further or Greater grace? 'tis the Supernatural light of the Gospel, and knowledge of Gods will in Christ. So then, here's the conclusion, Before all knowledge of God in Christ a Heathen man may so bestir himself in the use of Natural helps, that he may convert truly unto God, knowing and serving him rightly in part: and upon his so doing, God will give a new supply of grace to perfect what is begun.  
I cannot well say whether these things deserve a serious refutation, which had they been defended in former ages would sure have been rejected with scorn and laughter: but seeing in these times wherein men grow wanton, and use neither Grace nor Nature as they ought to do; seeing, I say, the Bondwoman is advanced equal to the Freewoman, the servant set up in honour to the disgrace and contumely of the Mistress, it shall not be (I hope) amiss to take a little pains in examining the Dignities & Abilities of Nature, that she being compelled to keep her old rank, Grace in all things may have the sole preeminency. And after we will in a word or two examine the force of that Obligation wherein the Arminians say God stands bound to Nature to give her a larger portion of Grace, upon trial had of her good behaviour.  
To come therefore to the first, viz. The Sufficiency of mere nature in the Heathen to work in them true Conversion in part: for the confirmation hereof three special passages of Scriptures are alleged; First, that of Rom. 1. 19, 20, 21. [That which may be known of God is manifest in them; for God hath shown it unto them. For the invisible things of him from the creation of the world, are clearly seen, being understood by the things which are made, even his eternal Power and Godhead, so that they are without excuse: Because when they knew God, they glorified him not as God, neither were thankful] etc. The second is that in Rom. 2. 14. [For when the Gentiles having not the Law, do by Nature the things contained in the Law, these having not the Law are a Law unto themselves. Which show the work of the Law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another.] The third is that place, Act. 14. 16, 17. [Who in time passed suffered all Nations to walk in their own ways. Nevertheless he left not himself without witness, in that he did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness.] From hence this argument may be framed, The book of Nature and Providence clearly showing what God is in himself, in his Nature and Attributes, his eternal Power and Godhead, and what he is to us in his Goodness and Gracious bounty: together with the book of Conscience, dictating unto us what duty it is we owe to God or Man in doing of good or forbearing of evil: these two books are a sufficient direction for man to glorify God and become thankful. But all the Gentiles had the direction of these books of Nature, Providence, and Conscience, as appears by the places alleged. Therefore the Gentiles had a sufficient direction for the worshipping of God, and for to make them thankfully obedient. Which help, because they followed not when they might, but detained the truth in unrighteousness, they are therefore justly left without excuse in their idolatries and ungodliness of living. The answer to this argument depends upon the denial of the major proposition, and the right explication of its contradictory, which is this, [The knowledge of God and goodness whereto a mere Heathen devoid of all Supernatural helps may possibly attain by contemplation of the works of Creation and Providence, and by the light of his Natural conscience, is not sufficient to convert him to the right worship and obedience of God.]  
That this may appear, be pleased to afford me your patience, whilst once for all, we take a general survey of the State of a mere natural man living out of the Church, utterly destitute of all Supernatural helps: and whilst of such a one we do inquire how far he may go in Religion, in the knowledge and practice of Piety. In which search, we are, for our more distinct proceeding, to examine  

1. The Knowledge of the Heathen, how far they might proceed by the help of a merely natural understanding in the knowledge of Divine things.  
2. The Effect which this knowledge may work in them, in regard of practice and obedience to what they know.   
Touching the former, there may be a twofold consideration of it. 1. How far the Heathen have gone. 2. How far they might have gone in the knowledge of God and Godliness, if they had carefully used all Nature's helps. For this question is defined in too narrow a compass, if we go no farther than the Hypothesis, taking an Historical view of the Heathens knowledge by those records of it that are remaining upon their writings. We must ascend higher to the Thesis, to see what they might have done more than they have, or at least whether they have done that they could. It is not to be doubted, there were and are among the Heathen, many, who besides the common and ordinary gifts of Nature, had extraordinary abilities and endowments by a special though not sanctifying grace of God, whereby they were fitted in a singular manner for the finding out of the most secret hidden principles and 
Exod. 31. 3. & 35. 31.  conclusions in all learned arts, and for the wisest application of them to all manner of practice. A point easily demonstrable, if we consider the singular excellency of some few in all times above the common pitch of man's ordinary condition, though not above that whereto mere Nature is advanceable. Which whether it depended partly on some peculiar temper of the body and spirits not usual, partly on the special gift of God, or both, it altars not the matter, this being certain, that these rare privileges exempted not the possessors of them from being Natural men and no more. Now whether such as were thus in the best manner qualified, did employ themselves in the search of the best, that is, Divine things, it may justly be doubted, if we guess at former times either by the monuments of them, or by the temper of this present age. We may now see, and (if such did not scorn to be pitied) we would lament the unhappiness of our finest, rarest, and most Heroical wits, who do generally spend themselves in matters of meaner and inferior excellency, and most commonly in curious and fruitless employments, scarcely ever aspiring to any achievement worthy of a man, and men of their parts, and if they do, 'tis any thing rather than divine and sacred inquisitions, the humble and painful study whereof is most opposite to their negligence & presumption. For former times it will also evidently appear to him that shall but a little survey the writings of Philosophers, both those that are extant in whole or in part, and such whose titles only we have remaining recorded by those that have written their lives. For among so many hundred volumes written by the Ancients, how few or none almost shall we find touching the matter of Religion? Those great scribblers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Chrysippus was called, who left no part of Logic, Oratory Mathematics, Morality, Policy, and Nature itself unattempted, but with a curious and inquisitive eye pried into the smallest matters, yet in those higher speculations concerning the Nature of Divine things, were either miserably blind, or wilfully negligent. Aristotle a man of the deepest reach that Antiquity ever bred, among so many books that he wrote, and are in part yet extant, hath not left us any one discourse by which it might appear that he bestowed any pains in searching after the knowledge of God, except a little 
* As de Coelo. l 1. c. 10. De Mundo, cap. 11. 12. Physic. l. 8.  here and there in some poor pitiful disputes. Theophrastus' his scholar, who exceeded the master in numbersome writings, composed six books 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 three, which we wish had remained to posterity, albeit by the very titles we may suspect what stuff they were, not unlike to Hes●ods Theogonia and such other fooleries: and that both his books and others written of the same subject by Crito, Simon, Xenocrates, Strato, Cleanthes, Epicurus, and many more (as may be seen in Laertius) were they now extant, would give us but small satisfaction in this point, unless it were to discover the gross stupidity and dulness of those otherwise refined and sublimated wits. Tully, who had read them, and sets 
De nat. Deor. lib. 1.  down the sum of their opinions, gives us cause to believe that the wisest of them all, and himself too, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were here stark fools, and forsaking the right way of searching out the Deity in the footsteps of Nature by a due proceeding from the lower to the higher, they gave heed to old & fond fables, or vanished away in their idle imaginations and new opinions. Nor could it be otherwise, if we respect either the corruption of Nature, which how quick and forward soever it be in other matters, is dull enough in sacred employments, as the experience of many dispositions proves, who are excellent in many sorts of Learning, yet dunces in Divinity: or if we regard the policy of Satan, who blinding the eyes of so learned and wise men, made use of their wits and pens in darkening the clearer light of divine knowledge by senseless fables and foolish fancies, which passed unto the ignorant vulgar with approbation under the authority of their deep learning. Wherefore seeing neither the most wise and learned in former times have always applied their industry in this part of knowledge, nor yet the labours of such as have been busied therein are preserved to our times, nor those few monuments that are left do give sufficient proof that men have done their best in going so far as they might, we must without consideration of particulars, first dispute in general, how deep the eye of Natural reason can pierce into divine mysteries, and then see in brief how far men, whose inventions are come to our knowledge, have proceeded therein.  
Concerning the first, you are to call to mind, that Religion contains in it two chief branches.  
1. All Divine truths to be known and believed in way of Spiritual contemplation and assent, and the Summary of these are the Articles of our Creed, which in general declare unto us what is to be believed touching God,  
as 


Creator in the first Article,  
Redeemer in the rest.     
2. All Divine and Moral duties to be done and practised by us, the brief whereof is in the Decalogue, describing unto us, the rules of 1. Piety in God's worship. 2. Of Charity in righteousness towards man. Within these bounds we must seek for the utmost extent of the mere natural man's knowledge: which we will do, beginning with the knowledge of God the Redeemer: touching which I lay down this position as infallible and undeniable, that  
The mere natural man cannot by the most industrious use of 
1.  all Nature's helps, attain unto any the least knowledge of God, as he is man's Redeemer in Christ. This is most apparent by the Scriptures wholly ascribing the knowledge of this mystery to the Son of God revealing it from the bosom of 
Mat. 16. 17. 1 Cor. 2. 21. & 2. 6. & seq. 1 Pet. 1. 12.  the Father, and to the Spirit of God: but utterly denying so much as a thought of it to any of the greatest or wisest of this world, yea, unto the blessed Angels themselves. And 'tis no less agreeable to good reason, which forbids to imagine that a man fallen & corrupted by sin, should ever attain to the understanding of those things, which Adam in his perfection never had knowledge of. Now the knowledge of God as Redeemer, with all the dependences thereupon, as Adam had no need of it, so was he before his fall utterly ignorant of it, and had so remained forever, if God had not vouchsafed to reveal it to him. Which revelation though made to Adam when we were in his loins, yet was not (as I may speak) General and deriveable to all his posterity, as the first connatural and imprinted knowledge was, but particular for the benefit of Adam and so many of his seed as were elect. And though no doubt but Adam did instruct his children, and they theirs for some descents in this mystery, yet wickedness increasing in men as fast as men multiplied in the earth, and by reason of the darksome obscurity of this mystery in those first times of the world, it came to pass that this knowledge quickly decreased, being almost decayed even among the sons of God the Few of God's Church, whom therefore God was fain by new revelations continually to instruct; but for the Sons of men the rest of the wicked world it was utterly extinct, and no spark of it left alive. They soon forgot what they cared not to believe. Wherefore we must confine the mere natural man's knowledge within these two limits, 1. The knowledge of God as Creator, 2. The knowledge of the moral Law: and beyond these it is not possible for him to go. The knowledge of which, though very much eclipsed in Adam himself, but more and more darkened in his posterity as they further degenerated from his original purity: yet is it not so far obscured, (except in such whose brutish and savage education have made them equal to the beasts that perish) but that by careful education and vigilant industry in the use of all helps, it may be somewhat repaired, though this some what is but a very little part, almost nothing of its first clearness. Wherefore in the second 
2.  place touching the knowledge God as Creator; I suppose a mere natural man may know these things touching God in his nature and attributes:  
1. That there is a God. 2. That he is a living Substance. 3. That he is one. 4. That he is Eternal. 5. That he is Immutable. 6. That he is Omnipresent at once in all places. 7. That his Substance is Incorporeal and Invisible. 8. That he is most Simple without all mixture and composition. 9 That he is most Perfect, most Happy, most Good and Omnisufficient in and of himself. 10. That he is Omnipotent and most free, Omniscient and most wise. 11. That he is most just and merciful in rewarding and punishing.  
Besides these invisible things of the Godhead, a mere natural man may know these two:  
1. That this God is the Creator of the world, giving all things their being of nothing.  
2. That this God by his Providence doth Preserve and Rule all things. Thus far at least a natural man may proceed in the knowledge of God, as Adam kn●w him, and the Gentiles might grope after even in their natural darkness.  
But this is not all: in the third place touching the 
3.  knowledge of the moral Law as it contains all such duties as were to be known and put in practice in regard of God and our neighbour, by the very laws of Creation, we may safely affirm these things fallwithin the reach of the natural understanding and conscience:  
1. That this God is to be worshipped and adored of all creatures, men especially.  
2. That he is not to be worshipped in bodily shapes and figures.  
3. That there are outward religious services to be done in his honour, as Invocation with its solemn Times, Gestures, and Ceremonies; and also Oaths.  
4. That God is to be inwardly reverenced as well as outwardly adored, namely with the pure affections of Love, Fear, Trust and Confidence.  
5. That in all the duties of the second Table justice and Civil honesty in a state between man and man, as also sanctity and sobriety in each man, is a thing commanded by God and pleasing to him.  
And thus far if not further a natural man might go, proceeding still upon sure undeniable grounds and experiments in nature and reason, and from thence deducting necessary conclusions. So that I doubt not but a learned Philosopher, having his judgement rectified by the help of Logic, not forstalled and infatuated by some superstitious and senseless conceits, (as was that of the ancient Philosophers) might have attained thus far, if he had diligently and mainly intended the search of these things. But as their search so their finding was by halves. Christian Philosophers have taken more pains in this point; and it altars not the case that they were Christian, and so had other light besides that of their own, seeing in this matter they used it not, but have taken pleasure in this natural search, both to see Religion confirmed by reason, as also to behold how short the Ancients came of those conclusions, which posterity hath with much ease collected even out of their own principles. To make a summary collection of all those reasons which are produced by sundry authors who have purposely, or by occasion dealt in these points, were a matter of no great difficulty. Such as have written of Metaphysics, as also some Divines afford us no small number of Arguments. But out of them, or where they fail out of Reason itself to make a certain and unerring discourse for confirmation of all the forenamed points, so as a wrangling, cavilling and gainsaying natural wit might be convinced and set down, were a labour worth the pains of some active and searching wit, but requiring time and industry. In the issue of which discourse, these two conclusions would appear evidently true:  
1. That our natural man may go much further in the disquisition of God's attributes, and those things that concern his worship, than in the understanding of the Nature of the Divine Essence: wherein following reason he would be as some Christians are, strangely befogged, especially in the mystery of the Trinity.  
2. That nothing concerning God himself immediately in the first Table of the Law, would be so discernible to the Natural man, as those other points of morality contained in the second: a more particular and exact knowledge whereof he would with ease attain unto.  
The ground of this whole discourse, besides that in Nature, we have in the Scriptures in the like practice of the Apostle with the Gentiles; as with the Lystrians, Act. 14, 17. the Athenians in that long and excellent Sermon wholly almost of this subject, Act. 17. 24, 25, etc. and the Romans, Chap. 1. vers. 18, 19, 20, 21. An exact consideration and resolution of which places would singularly declare the point in question.  
But go we on from what may be known to inquire in brief what hath been found out by natural men in former times. Which being a matter of fact depending upon Records and Histories of ancient times, cannot possibly be perfectly handled: seeing time hath defaced the memory and monuments of our Ancestors. Many learned men have made collections of those sayings and opinions which the Ancients have left unto us concerning the matter of Religion: the like whereof were not hard to be performed with much addition by such as have time to read, and would use diligence to collect the passages of several authors. For the present I desire you only to observe in general these two cautions, which particular search will approve for good:  
1. That the wisest of the Gentiles have taken more pains, and with far better success in points of Morality touching the second, than Divinity in the first Table; as appears by those Treatises of Oeconomickes, Ethics, and Politics, where the orders of household Government, the course of a virtuous conversation, the laws of State and Policy are disputed largely, and in most points consonantly to the Scripture, and the fundamental grounds of equity and justice. So that in many of these virtues commended unto us in Scripture, we may with much profit have recourse unto their writings for the explication of their nature and quality.  
2. That we cannot be certain when these Ancients were only guided by the mere light of nature, and when by some supernatural illumination: not that God did afford divine Revelations concerning heavenly mysteries unto the Heathen (excepting haply the Sibyls) but that what God had revealed from heaven to his Church, was from them brought by some means or other to the knowledge of these Philosophers: A point not much to be doubted, if we consider, that all knowledge whatsoever in any kind hath principally flourished in those parts of the world, that have been nighest unto the borders of the Church. Such is the nature of Religion, that it breeds Civility and Knowledge of all Arts in the Countries wherein it is professed, and also spreads some part of its light and virtue into the Country's next adjoining. Witness hereof are the Countries of Chaldea, Syria, Egypt, Arabia, Greece and Asia, with the nearer coasts thereof: wherein the Church had its original and first breeding, or nigh whereunto it had its abode and settled plantation for many ages. In which time learning Arts, and all Civility seemed to have been confined to those middle parts of the world, the rest further remote being left in gross ignorance and barbarism. And the same course is held to this day, wherein Learning and Civility hath abandoned the Eastern countries which have forsaken true Religion; and hath not yet approached to the Western Americans, who have not heard the sound of the Gospel. Now then in the course of times it could not be but sundry accidents would fall out for the dispearcing of sacred knowledge: as trading and commerce of Merchants, both strangers into judaea, and jews into foreign parts: Entertaining of Slaves and Captives, who if barbarous learned of their jewish, if Iewes taught their barbarous Masters many mysteries of Religion, received and believed among the people of God: The peregrination and sojourning of many jews abroad in foreign parts (as no country soever but hath some of its people in all countries) which jews as they learned the superstitions of the Heathen, so they brought in amongst them some pieces and relics of true Religion: Lastly, the Curiosity of the Philosophers of those times (shaming the negligence of the learned now) who would with any cost purchase books of any Art in any Language, which they thought contained some secret knowledge and rare mystery: as also spared no labour in travelling into foreign parts wherein they heard were any men or means whereby their knowledge might be increased. Wherefore it is more than probable that those Ancients, Zoroastres, Hermes, Orpheus, Plato and others, drew their knowledge, which in part they had of many high mysteries, out of a deeper and clearer fountain than the muddy shallow springs of their own natural reason, though in the passage this water was much soiled by them with the mud of many idle fables and silly conceits. A reason whereof, we may conceive to be either the darkness of their apprehension, not clearly discerning what was perhaps plainly enough delivered, or the corruption of those Idolatrous times, which permitted not the least innovation in opinion or practice touching the matter of Religion (as appears in the case of Socrates) which constrained the learned in those days, to conceal much of what they knew, or to declare it darkly in many misty and foggy fables, whose interpretation aftertimes forgot, and so believed a lie for a true tale.  
Hitherto of the knowledge of a mere natural man, let us next descend to the Effects thereof in regard of Practice: which admitting of a double consideration as theformer, What may be, what hath been done: shall yet here be handled jointly together. By the former discourse it appears how imperfect the knowledge of the wisest natural man is: whence it follows that his practice will come as far short of his knowledge, as his knowledge doth of perfection. For so 'tis even with the best Christians who practise far less than they know: much more with the natural man whose knowledge is too dark and uncertain to cause any powerful and vigorous impression upon his will and sensual affections, which will be too too violent and untamed to give way to the commands of his understanding. Yea, should we suppose in a natural man the clearest apprehension of all duties in the moral Law, yet could it not much better his practice: so easily would the Natural Conscience be choked and borne down by the power of Corruption, unless it be supported by Faith which only puts life into our knowledge, and strength unto our practice. And in this case there is no difference between a Natural Heathen and an Unregenerate Christian, who in knowledge may and doth exceed the other, and yet come short of him in practice. For seeing they both alike want Faith and Sanctification, it is possible that goodness of natural temper, civility of education, strictness of government, due hope of reward and praise, or fear of the contrary, with the like motives, may carry a Heathen as far in virtuous courses as bare illumination can a Christian. The same corruption in both (perhaps greater in the Christian than Heathen, as sin abounds more, where unsanctified knowledge abounds) I say the like corruption in both would imprison this knowledge in unrighteousness, that it break not forth into Religious practice. Whence we find that Christians, much more Philosophers, have not been the same men in the Chair and in their Conversations: but that their opinions and discourses have been full of Sanctity and Temperance, when their lives have been defiled with all Impiety and Sensuality. Wherefore for the general, let us set down this Conclusion as most true, that  
The mere natural man never goes so far in the application of his knowledge unto practice, as he might do, and as he knows he should do.  
And therefore the Gentiles are condemned for detaining the truth in injustice, for sinning against their consciences accusing them, for knowing God and yet not glorifying him as God. So that 'tis clear, although the Natural man cannot do or know so much as he ought, yet he knows more than he is ever willing to practise: and for that cause his knowledge is sufficient to condemn him of his unrighteousness towards man, and false worship of God himself; though it be not sufficient to direct him in the true means and manner of God's right worship, or the practice of a holy life. And thus in God's wonderful judgement, he is left as without sufficient direction for well doing, so without all lawful excuse for his ill doing. But come we to particulars; the Natural man's practice respects  
either 


God in his Inward worship. Outward  
Man.     
1. In things concerning God and his worship the Natural man utterly, perverts himself in his practice, there being in this case the greatest deformity and disagreement that may be, between his knowledge in the speculation, and his application thereof to practice. Consider him in the Inward worship of the heart, how he stands affected toward the Deity in those inward affections, of Love, Fear, Credence, and Confidence, which are required as part of our Spiritual worship of God. It would be strange to see the disposition of a mere Natural man's heart in this part of God's worship: how feeble, cold, and forced these affections would be; how full of hypocrisy and falsehood, being secretly fastened to the creature, when they pretend to be directed to the Creator, just like unregenerate Christians, that will make show of Love, Fear, Faith, and Trust in God, when 'tis apparent they intent nothing less in their affections.  
Consider him in the Outward worship of God, and the Natural man is far more defective, as appears by the manifest experience of all ages, who corrupted their ways in nothing so much as the service of God: mistaking the object, and seeking for that Deity which they apprehended in a general Notion, not only in the Similitude but in Nature of the Creatures, and those many times of the weakest and basest rank, mistaking the manner of this Service, falling from that Spiritual service which by the laws of Creation was only required, to a thousand carnal outward Ceremonies, and observations of their foolish devising; some ridiculous and senseless, some strange, cruel, and horrible against all good nature and humanity, some furious, mad and drunken, some obscene and beastly, all superstitious and devilish: mistaking lastly the time of this service, in appointing a number of Festivals, but neglecting utterly the Sabbath, the knowledge whereof was quite worn out among the Gentiles. Which particulars are all manifest by records of old, and experience of latter times, in those places where the Gospel hath not been yet preached. A reason of this general corruption in the whole frame of God's worship, we may conceive to be this. The worship of God that man was to perform in his innocency was wholly Spiritual, not consisting in outward Ceremonies, Ordinances, and Observations; according as the same shall again be performed by us in Heaven hereafter. Such was the perfection of Adam's nature, that he being fully replenished with the love of his Creator, did always more cheerfully delight himself in the contemplation of his excellency, and obedience to his commands, without such external helps. True it is that to Adam in his innocency was prescribed the observation of the Sabbath, and two Sacraments of the Tree of Life, and Knowledge of good and evil. But for these Sacraments, the latter was rather of Abstinence than Action, a trial rather than a help of his obedience: the former was a pledge of his happiness if he stood, but no means of his upholding, and so both of them mainly differing from all Sacraments, afterwards given unto the Church for the support of our infirmities. Likewise the Sabbath was then to be spent in exercises merely Spiritual, not in any such outward bodily observations, as since the Fall have been instituted by God in regard of our weakness. And though God always required to be worshipped in spirit and truth, yet since the Fall there have been certain external rites added thereunto, which were not needful in time of innocency. Now than this whole frame of the outward and instituted worship of God, man once corrupted could not so much as guess at: God therefore revealed it from time to time in the Old and New Testament, and that with many strait prohibitions of adding or altering any things out of our own invention: for who can or could tell with what outward things God would be pleased but he himself? So that the Heathen being destitute of this light, it was no marvel if they became vain in their imaginations, and in this point sought out unto themselves many strange inventions. They found by experience how needful it was by some outward services, to give testimony that they believed and worship bed a God, whom else they might seem to deny in regard of their monstrous impieties: but in what manner to do this they knew not. Only this you are to observe, that the whole world almost retained the custom of sacrificing unto their gods, which you must not think was a thing learned from the light of Nature 
* As Bellar. absurdly holds Lib. 1. de missa. cap. 20. ; for what ground in reason had they to imagine that the wrath of God against a man for sin, should be appeased with the slaying of a beast? but it was a practice received by tradition from the beginning of the world: this custom of Sacrificing being the most eminent and principal outward service of God, commanded first to Adam, and by his precept and practice delivered to posterity. Who retaining the outward work and ceremony (as man's corrupt nature is ceremonious enough) but forgetting the mystery and signification, did quickly pervert that sacred institution in all abominable Idolatry, and esteemed the Numen or Deity offended to be directly pacified by that, which in its Original was only a figure of that propitiatory sacrifice of jesus Christ.  
2. Let us in the next place inquire of the mere Natural man's practice, as it concerneth man in all Moral duties of the second Table: wherein he will go much further than in the former. So that there is scarce any sin therein forbidden which the Heathen have not condemned, or duty commanded, which some of them have not praised and practised. Instances might be showed in those many excellent patterns of virtue, whose lives have been left registered unto us by the Ancients: and hardly is there any man so bad in whom we shall not find some one or other eminent part of goodness. But in this point touching the Vicious or Virtuous practices of the Heathen, you are to observe two things wherein the Natural man will always discover his ignorance and error:  
1. In determining the right cause and Original of sin, whence all this disorder which is evidently perceived in man's nature, had its beginning, and how it came into the world. Here the Natural man is at a stand, and cannot possibly ascend so high as to find out the fall of Adam, & in his Sin & Gods Curse thereupon to discover the fountain of all our uncleanness and wretchedness. So that every Natural man would upon examination of this matter easily fall into that opinion of some, that there were Duo principia, the one summum Malum the cause of all Evil, the other summum Bonum the cause of all Good. We not much wonder that the remembrance of so memorable an accident as Adam's fall should quite be lost in his posterity, seeing that Adam himself having that Fact of his in horror and detestation, whereby he made himself and all the world miserable, was not willing to publish his own shame, but rather conceal it from his children as he would have done from God: and as for the most part of his posterity, they little heeded to know that whereof they cared not to repent.  
2. In judging aright of the Nature of sin, either in regard of the Punishment of it, or in regard of the Evil of it. For the Punishment of it, though the Heathen had a gross apprehension of God's wrath against wicked persons in this life, and some kind of punishments they should feel afterwards in Hell, yet they never could come so far as to see that all men were in one condition, under the Curse of God subject to everlasting damnation in body & soul, without special grace showed from God. And for this cause that knowledge of the Law which the Gentiles had, could not work in them that effect as in the jews and Christians it doth. These it drives unto Christ, to seek after a Saviour from the curse and punishment which the Law threatens them withal: but in the Gentiles who apprehend not this Curse, it cannot take any such effect.  
Again, for the Evil and Viciousness of sin they never conceived of it according to the full extent of it. They knewit to be bad, but not so bad as to deserve such horrible punishment, as the Scriptures tell us to be due unto it. They knew man's nature to be corrupt, but never dreamt of any such Original universal depravation of our nature, as that we are dead in sinful infirmity, utterly deprived of that Spiritual life and ability which sometime we enjoyed. They knew the Outward act of sin, and the grosser sort of. Inward thoughts to be evil, but they could not imagine that so high perfection of Spiritual obedience was required of man by any Law, as to condemn him for every disorderly thought not consented unto. To wish for our Neighbour's House or Wife, is a thought, which, allowed of with consent, may by a Heathen upon the fundamental notions of right and wrong be condemned as repugnant to charity and equity. But for the same thought to arise in the heart, and pass away without all approbation and intention of practice; yea haply with some dislike, and yet to be esteemed as an offence, was never thought of by the natural man. The discovery of the sinfulness of this first brood of Lust, when by secret entice it draws away the heart, and shoots forth only in sudden motions, arising and vanishing without notice and allowance: this is a point of Divinity of a higher strain than ever any natural man could reach unto. Yea Paul himself though a jew & a learned Pharisee, yet before his conversion understood it not, Rom. 7. 7. and the Papist to this day will not be persuaded 'tis so, though Paul affirm it.  
Now from hence we shall learn in part to judge aright of the natural man's virtue and goodness, How far ordinarily it goes, and what worth is in it in regard of God's approbation of it. I will briefly set this down in five Propositions.  
1. The Virtuous practice of the natural man is more busied about the Outward act than the Inward affection: in reforming the manners, not amending the heart, in restraining the external action, not resisting the inward desires and inclinations, as the true Christian doth. It is indeed not to be denied but the Heathen came so far as to condemn the root of sin as well as the fruit, and to judge them punishable as vicious persons, not only whose lewd practices testified them so to be, but those also who in their affections and thoughts approved the like wickedness. And Philosophers have not a little laboured to find out the true means of composing and settling that more distempered part of our minds in our unruly passions and perturbations; whence they easily perceived did issue originally the chief provocations to all evil. And in this point they did rightly judge, that it was of much greater difficulty to order the unruly motions of the mind, than to restrain the outward actions of the body, or to achieve any hard adventure. They well knew that the Sovereignty of the Will over the Appetite and Affections was but a civil persuasive authority, which might be easily withstood by the stubbornness of the inferior faculties: only over the outward parts the Will had a masterly and absolute command to move them as it pleased without gainsaying. Now than although we may find many among the Heathen of an excellent temper, who either by a Natural disposition, or studious education, and wise observation of themselves, carried a singular command over some of their passions of Anger, I ove, and the rest: yet in the general we may assuredly believe that all those precepts delivered by the wisest Philosophers touching the calmness of mind, were far too weak and heartless in their practice to bring the observers of them to true Tranquillity. No, 'tis only the Spirit of Sanctification that commands our disordered souls: and if we consider it, even in the sanctified Christian having that Supernatural help, the longest combat and most doubtful conflict is with these carnal affections and lusts. This exceeding difficulty of mastering the affections, did as it seems, turn the Stoics quite on the other side, who truly perceiving how great enemies these Desires and Passions were unto Wisdom, Tranquillity, and Virtuous Endeavours, judged them all utterly evil, and not to need reformation so much as abolishment: whereby they did rather astonish than conquer them: and such their peace might be termed the dull stupidity and unmovableness of a block, rather than the quiet calmness of a man. Which thing did in many passages of their lives upon occasion of unexpected dangerous accidents, discover itself, to others laughter and their own shame: when their passions which were formerly stupefied and charmed by Philosophical discourses, but not mortified, did easily recover their strength, and broke forth with unresistable violence. So then the natural man will utterly come short of that endeavour which Christians make their chief, viz. the inward Reformation and Sanctity of the Soul; if he strive about it, 'tis but faintly, and he soon gives it over, finding the contention laborious, and the victory impossible: Outward evil practices he may in part forbear, the grossness whereof make a deeper impression of dislike in the natural conscience, and also bring him in compass of many Civil inconveniences; but for the inward loathsome corruptions of the Soul he takes as little notice of them to amend them, as the world doth to punish them.  
As in Vice so 'tis in Virtue, the natural man will love and practise so much of it, as may by its outward splendour win praise, honour and reward: but to entertain an entire and unchangeable love to virtue, severed from all these by-respects, hath been seldom found in any but those alone in whom Grace hath prevailed more than Nature. There have been some among the Heathen that have held on in a virtuous course even when they have got disgrace and smart by so doing: but this hath been rather out of a kind of surly Obstinacy and Stiffness of mind, than any zealous affection to goodness itself. 'tis one thing to Scorn an ill practice, another thing to Hate it; and so 'tis one thing to Love virtue, and another to Practise it out of Greatness of mind and High Spirit, when men having fallen upon some good course, and continued long in it with commendations, they now scorn so to submit themselves to other men's wills, and wisdom, as for their pleasure to alter their own resolutions; out of mere stomach they'll endure any thing rather than be so base. And in these high Conceits they pleased themselves much more than in the goodness of that virtue whereof they made profession. For we cannot believe that those cold discourses of Philosophers, That virtue is to be loved for it own sake, could ever set so fair a gloss on Virtue's face, and so to represent her excellency to the dull apprehension of natural men, as to make any of them so far enamoured with her beauty, that they would still follow her when praise or profit forsook them. Nay, this is a point most hard for the best Christians to attain unto, few of whom, those excepted whose more strong and lively faith causeth a clear apprehension of eternal blessedness, few I say will be found, whose love to virtue grows not hotter or colder according as hope of temporal reward, or fear of loss increaseth or slackeneth the flame: as for Hypocrites, the case is most apparent in them, as is clear in the practice of the Pharisees; between 
Mat. 6.  whom and the Heathen there is little difference in these points, unless that these Hypocries are the worse.  
2. The Righteousness of the natural man is rather Negative than Positive, in forbearing more than in doing. He is magis extra Vitia quam cum Virtutibus: a harmless Conversation is reputed for a Virtuous innocence, and he is esteemed very good that is not so bad as others are. Experience shows it in all natural men, who content themselves in a freedom from such vices as they see and dislike in other men though themselves have in the mean time but little goodness. And it must needs be so, seeing they want the sanctifying Spirit of God that should incline them to good practices, and have only his restraining Grace which keeps them from breaking out into those enormities, whereby they would shortly disturb and overthrow all humane society.  
3. The goodness of the natural man generally respects others more than himself; his righteousness towards his neighbour in things that are done Teste Populo, is greater than his Sobriety in regard of himself in those things that are done Teste Deo & Conscientia. For in those common affairs between man and man which lie open to the eye and censure of many, men will for the most part be careful to maintain their credit and esteem: as knowing that commonly men judge of others by their common Practice and Intercourse in public business more than by their Private and Personal qualities. Hence many have been good Governors and Commanders both in peace and war, that for their particulars have been vicious persons: many good for the Common, bad for their private Wealth, good Subjects, good Neighbours, etc. yet bad men: dealing in this case as Covetous men do in feasting, who however sparing they be in their private and daily spend, yet in public entertainments exceed all for costly provision: few take notice of the one, and the Many will judge of all the rest by that which they once see and approve of. So that the maxim of Politicians, That the Opinion of Virtue is a Commodity, the real Practice of it a burden, seems to be drawn out of the very dregs of corrupted nature: it being generally the utmost aim of a sinful man, to cover his shameful but beloved vices with the mantle of otherwise-disdained honesty.  
4. The natural man's goodness is not General but confined within the compass of some one or few virtues, those whereto his natural inclination and Civil Institution did best lead him. This may be found true even in the most excellent of the Heathen, who excelled, some in fortitude, some in justice, some in liberality, some in temperance, etc. but all almost had their great vices mingled with their great virtues, that the case was doubtful, whether they were more to be loved for the one or hated for the other. Wherein yet they dealt politicly Pravitatem unius, Probitate alterius compensantes, as Salvian speaks, so counterpoising Vice with Virtue, that by the favour of some virtues pleasing and profitable to others, they with less apprehension did freely practise many vices, no less pleasing and commodious to themselves.  
5, The righteousness of the natural man is not entirely good, nor acceptable unto God. Which that it may appear, we are to see how far the actions of the Heathen may be said to be good and pleasing unto God. In moral actions two things are to be respected, 1. The Matter and Substance, 2. The Manner and Circumstances of it. The Substance of every Moral Action is its Conformity with the Rule of Goodness, id est, the Law, when that thing is done which is commanded by the justice and equity of the Law. The Circumstances or manner of the action consists 1. In the efficient cause or Person that doth the work, 2. In the end or scope he proposeth to himself in working: Both these I call circumstances of a moral Action, Because by them the Quality of the action is not varied in itself, but only in regard of Acceptation or Reward. For, that he be a liberal man that gives an alms, or a true friend that doth a friendly office, it is nothing to the work itself, for a covetous man or an enemy may do the like, but with this difference only, that it cannot be accepted or counted thanksworthy at their hands. In like manner, to make a good work pleasing to God, its necessary the person himself be first sanctified and regenerate: but to do a work, good for the substance of it, this is not absolutely necessary. Further for a servant or any other to perform his duty upon Constraint, upon Fear, at Unawares, etc. altars the case much in respect of favourable acceptance and merit of reward, but not in respect of the goodness of such Services, which may be the same, as in one that performs them willingly and out of regard of his duty. So, that work that is performed out of Hypocrisy, Custom, Formality, Compulsion, or by Chance, may be a work good in itself, but never find favour and reward with God, unless it proceed out of a pure Conscience. Again, for the End proposed in all actions it is manifest, that neither a good end mends the Nature of a bad action, nor yet a bad end mars the goodness of any virtuous work: Both are merely Accidental not Essential to the Action itself. True it is in respect of ourselves we do corrupt a good action by a bad meaning, though (as we are more apt to mar then than to make) we cannot infuse any goodness into a vicious action by a virtuous intention. But 'tis only in respect of ourselves, who get no benefit by such a work; Otherwise the action of a liberal man, of a valiant man, of a good commonwealths man, though done for private respects of commodity or commendation, may be in themselves as good, and by such as are ignorant of their intention will be judged to be as good, as those that come out of a pure affection to virtue and sincere aim at public benefit. So likewise all the virtuous actions of the Heathen, though done for private and carnal ends, may be the same for goodness with those which are performed by Christians with those Spiritual intentions of God's glory and their own Salvation. Only God accepts not alike of those things that we do to serve ourselves, as of those things which are done with a desire of his honour; as man also in the like case would do the same. Now then seeing the Law commands the Circumstance as well as the Substance of every good and acceptable action, that as we do 
Deut. 6. 25. 1 Tim. 1. 5.  all, so we do it As God commandeth: and seeing the Circumstances of every good work are a pure Conscience and Faith unfeigned (the Cause) and the Glory of God (the End) which give such beauty and so sweet a relish to all actions, as that without them they are deformed and unsavoury in the eye and taste of the Almighty: it is manifest that all the moral actions of the Heathen fell short of their Complete perfection, forasmuch as their Persons were unholy, their Consciences defiled, their Purposes perverse and crooked, and their best Intentions finally resolving themselves into temporal, worldly and selfe-considerations. But if we look unto the substance of the work itself, we shall find little difference between many actions of the Heathen and of Christians: there being as exact proportion and correspondence to the rules of justice observed by the one as by the other: yea many times more by the Heathen than the other. It were a consideration worth ones labour to parallel the laws, customs, and famous actions of the people of God, with those which we find like unto them recorded in humane history: we should see that many particulars would carry a fair resemblance between themselves, and have the same stamp of virtue imprinted on both. This moral goodness in Heathen men was no doubt pleasing and acceptable to God, so far forth that he liked the work, and approved of it, with that common allowance which he affords to all things that bear any stamp of his own goodness, but not so that he liked the person, and accepted of it into any special favour of grace. For it were most absurd to imagine that the justice, Temperance, Valour, Chastity of an Aristides, Cato, Scipio, Lucretia, etc. shall stand condemned before God with the same censure of dislike, as the rapine, luxury, cowardice, lust, etc. of a Sardanapalus, Caligula, Messalina, or such other miscreants. Nay, he approved of their virtue and civility, as the effects of his own grace in common bestowed on the Gentiles for a common good: and in testimony of this his approbation he prospered those persons and commonwealths, among whom sobriety of life, strictness of discipline, & severity of good laws was best maintained: And Heathenism itself could discern the ruin of Commonwealths to spring originally from the neglect of Piety and Virtue.  
To conclude then and sum up all touching this point: God's Nature and Attributes, his Godhead and eternal Power and Providence are indeed clearly to be seen in the Creatures, if the Heathen had eyes to see them as Adam had at first. But though they be still as visible as they were, yet man is blind and cannot behold them. It is very little the Naturallman hath seen, not much that he can see. What he knows, might teach him that God is to be worshipped otherwise than he doth, but cannot show him how to worship him as he ought. Whatever he doth or can do in the worship of God, nothing is done aright, for matter or manner: His Inward worship is unholy, because his heart is so: His Outward worship is superstitious and idolatrous, because he is utterly ignorant of God's appointments: both are false and displeasing, being presented to God without a Mediator, of whom the Heathen have no knowledge.  
Again, the Nature of their sin and misery is above the reach of the Heathens knowledge; and therefore Grace and Mercy are beyond the possibility of their desire: both which yet are the first step to true Conversion. Finally, for their virtues they are corrupted in the root, perverted in their buds, defective in their whole practice. So that unless we will think, that a civil Conversation, without all Sanctity of heart, to be true Conversion: a kind of bare Natural reverence of the Creator in some cold affections of Love, Fear, etc. or an external superstitious invented worship without all warrant from God, To be Gods true & right worship in part: (which are the things the Heathen can attain unto) it appears to be a vain assertion, to affirm, That God hath afforded sufficiency of ability to the Gentiles, by the good use of Nature to convert truly to the right worship and obedience of God.  
This of the first; the second ground is, That if the Heathen use the light of Nature well, God is ready, yea bound in justice to bestow on them Supernatural light of grace.  
In the examination of this we need not be long: it being supported by the former, together with it it falls to the dust. A mere imagination it is without all warrant from Scripture: though for it they bring that place, Matth. 25. 29. [For unto every man that hath it shall be given, and he shall have abundance] i. e. say the Arminians, He that hath the light of Nature and useth it well, to him shall be given the Supernatural light of grace. An Arminian gloss, that corrupts the Text, which is to be understood of painfulness in the Ministers of the Gospel, in the employment of such gifts as God hath endued them withal for the benefit of the Church. Which gifts and abilities being well used, increase through God's blessing, but if neglected, decay utterly through his secret curse; as experience shows in painful or idle Ministers. If the argument be framed only by analogy from this Text, and the general equity of it, That whosoever uses any thing well, shall have more given unto him: besides that this is a very large interpretation, which will admit of many exceptions, it is to be noted that in their deduction they mistake the proportion observed in the Text and Parable, which speaketh of an increase in the Same, not in a Divers kind. He that hath mean gifts for the Ministry and useth them well, he shall have greater gifts in the same kind. But thence to collect, He that useth Nature well shall have Grace given him, is as if we should say, He that useth his health well, shall have riches or honours given him: things of another nature. It had been true, if they had said, He that useth Natural light well, i. e. studiously in the search of all good knowledge, in him that light shall be increased, as it was in Philosophers: but this made not to their purpose; and therefore they take a wide step from Nature to Grace. In Scripture therefore there is no ground for this conceit: beside, there are these three errors in it:  
1. Against Experience, which shows that grace hath not been bestowed where they have had the best natural dispositions, as is plain by rejection of the Tyrians and Sidonians, and Vocation of the Capernaites, though they were naturally better fitted to entertain the Gospel than these: as also by the long rejection of all the civil and learned men of the Nations of the world, who though they used their Natural reason far better than other barbarous people, yet were left destitute so many ages of all Supernatural helps as well as they.  
2. It is founded upon two false Suppositions;  
1. One, That the well using of Natural light is such an excellent preparation for the receiving 
* This opinion of Arminians of the bestowing of grace upon the well using of Nature, is in effect but the doctrine of Popish preparatory merits of Congruity, preceding the gift of grace. Both contrary to that of the Apostle, 〈◊〉. Tim. 1. 9  of the Gospel. Which is not so: for although God showed that favour towards learning and civility of manners, that in the propagation of the Gospel through the world, he respected those Nations that excelled therein, before others; as appears by the plantation of the Church among the Gentiles: yet come we to particulars, and 'tis evident the Gospel found most resistance and neglect at their hands who seemed to have used their Natural abilities best, as the learned Philosophers, the wise, temperate, just, politic men of the world, who were so far from being the fitter to receive the Gospel, that they cut of pride and fleshly wisdom were its greatest enemies. Num ut quisque (saith Moulin) virtutis civilis laudem affectat, & ingenium habet multâ eruditione subactum, ita eimaximè sordet simplicitas Evangelij, & crucis Christi scandalo magis offenditur.  
2. Another, That a man may use his Natural abilities well, i. e. to the right worshipping and obedience of God, without the grace of regeneration, without faith, without all knowledge of the Gospel and the will of God revealed unto man: which being a gross supposition of an utter impossibility; and such a one as by consequence overturnes all Christian Religion, as hath been showed: it is manifest that this obligation, wherewith the Arminians have tied God to give Supernatural grace to the Gentiles upon their good usage of Natural helps, is void & of no validity, God will easily be discharged of it without forfeiture of his justice, where the condition on man's part is so impossible to be performed.  
And hitherto of this first question touching sufficiency of grace given to them that are out of the Church: I will make an end of all with a word or two of admonition for our practice. We (beloved) are (as the Apostle speaks) 〈◊〉 sinners of the Gentiles, but jews of that circumcision which ●o not made with hands. Let us then now bethink ourselves what grace we have received, and others want. Compare we advisedly our condition at this present with that of Turks or other Pagans: and let us magnify his mercy, that hath by Grace made so great a difference between us and them, who by Nature were all alike. We were strangers and foreigners as they now are, but we are now fellow Citizens with the Saints and of the household of God, which they are not. A glorious privilege, and if we have grace to judge aright of it, deserving to have the first place in our esteem, above all prerogatives in the world. 'twas but a poor contentment to a dying Philosopher, when he thanked his Gods for being a Crecian, not a Barbarian, an Athenian among Grecians, a philosophen among Athenians. We my Brethren, have to joy in greater dignities, who are Christians, not infidels, true Believers among a world of Heretics, and Scholars among the company of true Believers. Let me then tell you what you know already, but few of us think of it as we should: where greater grace and favour is hestowed, there more Thanks are deserved, more Service is required, a stricter account will be taken of both. And be now intrcated by the mercies of our Lord jesus Christ to hearken to the Apostolical exhortation, Walk worthy of that Vocation wherewith we are called. Be we ashamed that the Morality of a Pagan should outstrip our Religion, that the Conversation of a Papist should disgrace the Belief of a Protestant, that the Piety and Modesty of the Unlearned should condemn the Vncivility and Lewdness of a Scholar. Be not ignorant of the dignity of your Calling, but if in any thing, here stand upon your credit and reputation: Why should not the name of Christian, of Protestant, of Scholar, be held forth as a shield of defence against all provocations to base and unworthy courses, as well as meaner titles of Gentility, Honours and Offices are readily alleged against viler employments not besitting persons of that quality? If there be any so respectless of his own, and regardless of God's honour, as by ungodly and base practices, to cause those holy and precious names wherewith we are called, to be ill spoken of, and Gods Name therein to be blasphemed, to such a one I say only this, and I wish him to heed it, that God will shame that Servant that disgraces his Master, and will in his time vindicate his own glory, by pouring contempt and everlasting shame upon the head of such a Caitiff wretch. Wherefore let us pray that the Lord would make us truly jealous of his and our own honour, by demeaning ourselves answerably to our Holy Calling; in all things to please him and glorify his name. Amen.  
Having thus showed the state of a mere Heathen living out of the Church, and the Vnsufficiency of all means whatsoever, that are given him in that state, to work his Conversion and Salvation, we are in the second place to descend unto the discussing of our next Question touching the Condition of those that live within the pale of the visible Church, enjoying the benefit of the Word and other ordinances of Salvation, Whether or no Sufficient grace be given to all and singular Christians for their Conversion 
〈◊〉▪ Quest.  unto God. This Question is something perplexed and intricate by reason of diverse particular queres whereinto it resolves itself. I will by God's help proceed therein as distinctly and plainly as I can: First beginning with a brief explication of the Terms of the Question; where it must be in short explained, 1. What is meant by Sufficient, 2. What by Grace, 3. What by Christians, 4. What by Conversion.  
1. For the term, Sufficient, we are to know that Sufficiency as it is taken in Relation to the producing of some effect, is nothing but such a degree of Power or Strength, 
And so Adam had Sufficient strength to stand, because it would have upheld him being assaulled, if he had then made use of it as he should. But that he did not.  in any thing, as that if it be applied unto the Execution, it is able to perform that whereto it was intended. As we use to say of any man, He is a man sufficient for such an employment, because if he be set about it, he can by the good parts he hath, actually discharge it. Where you are to observe that it is a mere abuse of this word, Sufficient, to oppose it to Effectual, and so to distinguish between the Power and the Act, as if any thing could be called Sufficient in Potentia, which when it is purposely applied to the Act, is utterly insufficient to produce it. 'tis an error in Speech to say. [This Medicine considered in itself is sufficient to cure such a man] for 'tis a vain consideration to consider the Medicine in itself, when we should consider it in relation to the disease. And if such a medicine being administered suffice not to cure the disease, it is certain that it was an unsufficient medicine. Wherefore that distinction of the grace of Conversion into Sufficientem and Essicacem is at least a frivolous imagination, distinguishing those things as opposite, which at most are but subordinate, and differ only as the cause and effect. For is it not the fancy of some cracked brain, to affirm, that there is a Grace every way sufficient, and powerful enough in itself to work 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? 'tis strange whence or how men should conceit a sufficiency in the power of such grace, when they find insufficiency in the performance of the work.  
2. By the word Grace we understand some Supernatural gift freely given unto man from God himself.  
3. By the word Christians, we mean, all those that live in external communion with the militant Church, enjoying the ministry of the Word, and being of years to make use of it: for this Question toucheth not Infants.  
4. Lastly, by Conversion (as heretofore hath been showed) we are to understand two things, either  
1. The Root and Cause of that act, namely the Sanctification of all the Faculties by the Infusion of Habitual Holiness.  
2. The Fruit or Act of Conversion properly so called; when a man regenerate and renewed in all parts, doth actually employ them in loving and obeying God. The first is God's work upon us: the next our work performed toward him, when by the strength of inward Grace given, we after convert ourselves in Thought and Work towards God. This latter is not here to be understood in this Question, but the former, namely that Conversion of a man, which God works in him by infusion of the grace of Regeneration into all parts. This infusion of Grace into the Soul by an immediate act of God's Spirit, the Arminians can by no means endure to hear of in this business of our Conversion: and therefore they burden this assertion with odious but untrue imputations of anabaptistical Enthusiasms, and of a Lazy expectation of all Grace to be poured into us sleeping, without any endeavour of our own to get it. Which slanders are only devised for the countenance of that impious opinion of their own; namely, That man's Conversion to God begins in some act which man himself performs, and not in a work first wrought in us by God. Now that act of man is his assent and actual Faith given to the promise. A lewd imagination, sufficiently confuted and cried down in the venerable assembly of the last Synod, as most derogatory to the whole work of Grace in our Vocation, most repugnant to reason and Scriptures, which tell us, That the tree must be good before the fruit can be so: it being impossible, that an action so Holy and good as is the yielding of Assent and Belief to the promises of the Gospel, should be done by a man unless he be first regenerate and sanctified in all his faculties.  
The terms thus explained, the state of the Question is more fully thus, Whether God do bestow upon all such as Hear the Word preached, any such Supernatural gift as is sufficiently powerful to work in them true Sanctification, though it do not always effectually produce it?  
Our Adversaries affirm it: but we truly maintain the Negative part, opposing against their assertion these two Conclusions.  
1. That there is no supernatural gift given unto the unregenerate, which is Sufficient to work his Sanctification, but that only which is Effectual to work it.  
This hath appeared manifestly enough in the explication of the terms of this Question, and will be more and more evident to us, if we consider that main mistake of our Adversaries in this business of our Conversion, which is, that they imagine our Conversion to begin in some act of ours, namely our Assenting and Believing, not in some act of God, sanctifying the Soul before it can Assent and Believe. Now because this act is good, and therefore must be done by God's help, for to salve this they have found a dainty new devise of Spiritual strength infused into the Soul by the Holy Ghost: which strength when it is inherent in the soul, a man may use it if he will to the producing of the act of Faith. If he do use it, then by that act he is converted: if not, yet that was sufficient to bring forth the Act, if it had been thereto applied. As in a like Case, when Christ said to the sick man, Arise take up thy bed and walk, He gave him bodily strength sufficient to do what he bade him, but yet the man might have let his bed lie and stood still if he list. So when God commands us to believe, he gives us strength sufficient so to do it, albeit we may if we will neglect to make use of it. This foul error hath bred all that confusion and darkness wherein this controversy is wrapped up; and it contains two gross absurdities in it.  
1. That they suppose a supernatural ability of believing infused into the soul by the Holy Ghost, which yet shall be no sanctifying grace of the Spirit; an opinion altogether new and against reason. For ask them, is not the inward disability of our souls to believe and convert a part of our corruption? It cannot be denied. Well, is not then the infusion of an Ability to Believe and Convert, the doing away of that corruption? It is. And then shall not that gift which abolishes our sinful infirmities, be justly called a Sanctifying grace? It is most evident, and none but such as are possessed with the Spirit of wilful contradiction to all manifest truth, will affirm, That the Rectifying of our weak and corrupt faculties by a supernatural ability put into them, and disposing them to the most excellent work 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 Divinity 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 ye that are evil speak good things? is more than any Arminian cau tell how to answer. This pincheth them, and puts them to this choice, either that an unregenerate man who certainly is utterly Evil, may by the help of such a gift as hath not sanctified nor made him Good, not only speak, but do that which is eminently Good, namely, Believe 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 do confess the Habit of Faith, as of other graces to be first implanted in our souls in the universal 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 terms of [Supernatural strength to Believe] they grant in effect: for the strength is either Nothing at all, or Nothing else but that Habitual Faith, which we maintain to be given us as a principal part of our regeneration.  
These mistake of the Nature of our Conversion, hath utterly confounded our Adversaries in their opinions and writings about this point. They speak of Sufficiency of Grace to produce the acts and operations of Faith and other virtues: when the Question is meant of the Sufficiency of Grace in producing the Habit of all Inherent Holiness. Now as in the former example of the sick man, it is one thing to inquire whether the Health and strength Christ gave him was sufficient to cause him to walk, another thing to demand what virtue of Christ was sufficient to give him that health and strength: so in this case 'tis one thing to ask whether the grace of Spiritual health or Sanctification be sufficient for the producing of the actions of a Sanctified man: another thing to ask what grace is sufficient to work in the soul the grace of Sanctification itself. Wherefore in this matter we affirm, that as Health when it is in a man is sufficient to every Natural action, though always it be not effectual, because we make not use of our strength at all times: but to work Health in a sick man no virtue is sufficient, but that only which being applied proves effectual to restore it: So, where Sanctification is, it is always sufficient to every gracious action if it be duly exercised thereabouts, but may sometime be ineffectual through our default in not applying it aright: but now, to work Sanctification in the heart that hath it not, there is no other gift whatsoever sufficient but the only virtue and power of the Holy Ghost, the immortal seed of our Regeneration; and wheresoever this only and all-sufficient virtue worketh in the heart of any man, there it is always infallibly effectual. To dream of any other inherent quality in the soul given to man as sufficient to Sanctify the soul, and yet after 'tis given, ineffectual to perform it, is a fancy never thought of till of late times, wherein men's hearts are strangely embittered in fierce opposition against the glory of God's 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 Effectual are all one in this case, & seeing 'tis apparent that this grace is not Effectual in some who are never Sanctified, it follows necessarily, that such Sufficient grace is not given unto all. This were enough to have been 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 cleared by considering what the grace is which is given to those that are within the Church. Now this grace is twofold:  
1. The external Declaration of God's 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 external Vocation by the Word.  
2. The Inward gracious work and virtue of the Holy Ghost immediately exercised upon the Understanding, Will, Affections, and whole Man. The constant effect whereof is Regeneration. And this is called our Internal Vocation by the Spirit.  
In the explication of the Nature, Distinction, and Sufficiency of these two unto the work of Sanctification, consists the further clearing of this troublesome controversy. The Orthodox sentence which hath been held touching this matter agreeably to the Scriptures, is this;  
There are two things which are ordinarily wrought in men living under the Ministry of the Word:  

1. Illumination of the Understanding,  
2. A touch or motion of the Will and Affections.   
These two, because they are the fountain of all Outward actions, we only consider in this business, letting pass such effects as are visible in men's conversations. Now both these are each of them of two different sorts:  
Illumination is either,  
1. Common and Natural, when a man in hearing or 
〈◊〉.  reading conceives the literal 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 'tis bestowed on reprobates as well as others. I call it also Natural, because although the object thereof be Supernatural and Divine, nor could be known but by revelation, yet being revealed, the manner of apprehending it in such a one is merely Natural and Carnal, and that light which the Spirit affords to such a one, is but some more eminent degree of that common assistance which he gives to all that seek after knowledge in any learning for a public benefit. For the case is plain enough, a learned Scholar unregenerate knows and studies Divinity in the same manner as he doth any other Art: and as in them, so in this he may attain excellent knowledge, by a special but no sanctifying gift of the Spirit; perfecting his Natural reason but not making it Spiritual.  
2. Proper and Spiritual, when a man by a singular gift of the Spirit of grace is enabled to judge of Heavenly things in a Spiritual manner, according to their truth and goodness represented to the understanding in their native beauty and excellency. I call this Proper, because it belongs only to the Elect; and Spiritual, 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: 
2.   
1. Natural, when upon the understanding of threatenings or promises the Will is touched with some kind of affections towards those things, as they which are naturally hurtful or beneficial to it: as to love, hope, desire, fear, or hate such or such a good or evil thing spoken of in the Word. I term these affections Natural, being proportionable to that first sort of knowledge that bred them. For when an unregenerate man shall hear it plainly and amply declared, what happiness belongs to the Saints, what comfort is in God's favour, what glory in heaven, what horror in Hell and a bad conscience, he 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 seek for that good which he knoweth to be proportionable to his nature, and also shun the Contrary.  
2. Spiritual, when upon the thorough apprehension of all Spiritual Good and Evil, known & believed 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 between these Illuminations and Motions in the regenerate and unregenerate, I shall by God's grace shortly have 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 dependence is thus;  
1. Common illumination and the natural move of the Will that follow thereupon, are the effects of the ordinary grace of the Spirit in the ministry of the Word preached.  
2. Proper illumination with the Spiritual affections thence arising, are the Effects of the Special Virtue of the Holy Ghost in the ministry of the Word, regenerating the Soul.  
But we must go further yet, and whereas the Word and Spirit are both joined together in this work of regeneration, we must carefully see what belongs to one, what to the other. Wherefore we are to distinguish between 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 God's 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 soul by any inward force of itself. For it cannot be declared what operative force there should be in the bare Declaration of God's Will, to produce the real effect of Sanctification in the unregenerate heart. It is therefore in itself a Passive instrument working only 
* And so in Adam who was endued with all inward abilities to do whatsoever God should command, there needed nothing else but the declaration of his Will, and Adam could presently obey. But in us that want such strength there is required by such a proposal of God's will, another work of the Spirit giving us power to do it.  Per modum Objects, as it contains a Declaration of the Divine will, and as it proposeth to the understanding and will the things to be known, believed and practised. Now 'tis well known that no Object whatsoever hath any Active power per se to work 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. Principal Agent, the Spirit of God; who by his immediate and proper virtue works upon the Understanding and Will, causing in that a thorough apprehension of the things proposed, and in this a cheerful obedience to the things so understood. The Object of this work of the Holy Ghost is not the Word, as if the Holy Ghost did infuse into it any special Virtue whereby it should work, together with himself, as a partial Coordinate efficient cause in our Coaversion, the Word working one part, the Holy Ghost another, as the Arminians vainly dispute, (Act. Synod, Defens. Act. 4. p. 136.) But the object of this Work is the Soul of man, whereinto this virtue of the Spirit is Infusa or Affusa, or rather, whereabout this Virtue is employed, quickening, changing, renewing the Faculties of the Soul with such spiritual strength and holiness, that so it may perform what the Word declares is to be done. Which effect of Regeneration though properly it cometh only from the Sanctifying power of the Holy Ghost, yet by a common Metonymy it is ascribed also to the Word, and for that cause we are said [to be borne again 
jam. 1. 18.  by the Word] 1 Pet. 1. 23. [to get Faith by Hearing] Rome 8. [to be begotten by the Holy Ghost] 1 Cor. 4. 15. [to be sanctified by the truth, id est, the Word] joh. 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 mighty in operation, sharp 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 break the Rock] jer. 23. 29. that it is [Powerful to cast down all strong bolds of Man's 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 own Word, yet are figuratively attributed unto the Word itself, which he useth as his visible Instrument. I cannot better express the manner how the Holy Ghost useth the Word in the work of Sanctification, than by a Similitude or two. Christ meeting a dead Coarse in the City of Nain, touches the Bear and 
Luk. 7.  utters these words, [Yongue man I say unto thee arise.] Hear the Command, and that given to a dead man: But could these words do any thing to raise him? No, 'twas Christ's invisible power that quickened the dead, not his words, which only declared what he meant to do by his power. Again, to the sick of the Palsy, He saith [Arise, take up thy bed and walk] Here's the Command given to a sick man. But was it the virtue of these words that healed him? No, 'twas that secret virtue which went from Christ's Deity, which did the Cure. His words declared what that should bring to pass. So in this matter of our Conversion, Christ bids us, Awake we that sleep, and stand up on our feet; he bids us Believe, repent, obey, turn unto him, etc. But all these commands work 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 God's Voice is not a bare sound or word carrying such or such a meaning with it and no more, as man's doth, but it is Verbum factivum, as well as significativum, it death and really brings to effect that which it commands to be 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 works faith in us, when it commands us to believe, 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 
Eph. 3. 7. Coll. 1. 29.  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 virtue of the Spirit is wanting, as it is in most, there the Word hath no other virtue, than to be as a fair Map presented to the eye, wherein are described many matters of excellent knowledge, which the unregenerate may gaze upon, in a kind of shallow heartless speculation, which will differ as much from good knowledge, as the knowledge of a Country by the Map 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 work of the Spirit, Outward by the voice of the Word. The Arminians are of another opinion, whose judgement about this matter is thas:  
The Word, say they, and the Spirit always go together, and wheresoever either the Law or Gospel is preached, there and then the Quickening power and effectual virtue of the Holy Ghost is present in all, even those that are unregenerate, until such time as by Contumacy and Rebellion against the Spirit, they have made themselves unworthy of further help. But now what is this effectual power, according to the Arminians, and what doth it in all men? It doth, say they, enlighten the understanding, it stirs up the Sensual 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 Believe and Convert. Yea, but how is all this done? Is it by any proper work of the Spirit distinct from the power of the Word? By no means, say they: It is done by a moral persuasion, per Representationem objectivam, by a proposal of what is to be done, with commands, exhortations, entreaties, 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 style it) of the Holy Ghost upon the Soul. The Word, only the Word begins, continueth and consummates our Conversion. Nay, if an inward work of the Spirit be granted, they affirm that the preaching of the Word can by no means possible be accounted any means at all of our Conversion. What then, Inward Calling there is none? No, say they, there is no other inward regenerating grace but only the forenamed Moral Persuasion to goodness, by the outward Ministry of the Word. This is the sum of their opinion, and that Chaos of confused errors, which 'tis hard to distinguish into any good order: I will touch upon them in these three propositions, manifestly opposing their fundamental 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 we go any further than experience to prove this in thousands that hear the Word, yet understand no more of it, and are no more affected with it, than the seats they sit on? The Arminians, as they'll deny any thing, reject this argument from experience, & except, that though they do not understand, yet they might understand if they would. To which I answer, that 'tis true; Such men shall be condemned of wilful ignorance, because the means 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 vain, because here we inquire of the Act, whether all men be enlightened, not the Potentià, whether they may be or no. For the Arminians hold that the Understanding is enlightened, and the affections moved in all, and that Irresistably; men cannot choose but know and be affected with the Word preached. And this they stiffly maintain, because that God hath infallibly given unto all Potentiam & Vires Credendi, and this strength is nothing but Illumination of the Understanding, and Exciting of the Affections; and therefore all must infallibly be illuminated and excited. Wherefore when they affirm that a man may choose whether he will understand and be affected or no, though it be true in part, yet they contradict their own main position, and confirm ours, That God though he have given the outward means, 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 renew, to quicken those affections with true love of goodness and desire of grace, which before were disordered, by reason of the darkness of the understanding.  
This they affirm: 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 viciousness, but that only which is bred in them by the error 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 Moral Persuasion be sufficient to Sanctify, it shall work that effect either by it own simple 
Nil obstat quominus dicitur vel sola Dei meralis suasio bomines animales reddere spiritueles, saith Grevine. cont. A●●es. pag. 297.  virtue, or by the help of something else beside. If by itself, then why are not the Devils 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 special grace beside, how can they affirm that to be of itself sufficient, which helps not without the help of another thing? And yet this is that whereto they are driven, namely, to confess there must be a Special grace to make the General effectual; & so in one word they dash all their dispute about the sufficiency of Universal grace. Or if they like not that, will fall to that shift to say, that Bare illumination is sufficient, though not to Sanctify, yet to work true Faith and Conversion: which is nothing else but to affirm that there is Faith & Conversion before and without Sanctification. Which opinion is a kind of frenzy.  
The third proposition shall be this.  
3. That besides the Common illightning of the Understanding and Motion of the affections in ordinary preaching of the Word, there is necessarily required another immediate work of the Holy Ghost upon the soul for its Sanctification throughout: without which the preaching of the Word will be utterly unable to work 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. john 6. 36. Where Christ speaketh to the unconverted Capernaites thus, [But I say unto you, that ye have also seen me] there's their knowledge of the Gospel by Christ's preaching and miracles, but yet [ye believe not.] What was the reason of that? 'twas 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 cometh unto me: and he that cometh unto me 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 God's part but they might have come. Yes but there did, if we believe Christ; God did not draw them, therefore they came not. For [No man can come unto me except the Father which hath sent me draw him, and I will raise him up at the last day] verse. 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 cometh unto me.] Nothing can be more manifest than in this place the plain distinction of an inward Drawing from an outward Moral Persuasion, an inward Teaching of God, from the outward Preaching of man. Which is effectual to true Conversion in all, and only those that are inwardly so drawn and taught of God, which the Capernaites were not.  
2. Deut. 29. 3. 4. The Israelites in the wilderness had all instruction and persuasion that might be by the Word, and by Miracles from God and his servant Moses: they had heard Moses and God speak, and seen the great tentations, miracles, and wonders with their eyes. But was this sufficient to convert them? No, there wanted that within which God denied them; for, saith Moses, [Yet though Lord hath not given you an heart to perceive, and eyes to see, and ears to hear unto this day] verse. 4. Parallel to which is that touching the jews, among whom Christ had preached so much and so plainly, done so many, so singular miracles, [Yet they believed not in him] joha 1●. 37. But what was the cause of that, was not the means sufficient? No, God had denied to reveal unto them his arm or power in giving them the knowledge of the Gospel. That he proves out of the Prophet Esay, who of all the Prophets preached the Gospel's 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 believed our report, and to whom is the arm of the Lord revealed?] verse. 38. A very unreasonable complaint saith the Arminian, if we construe it so; for 'tis as if Esay had said, Lord, only the Elect to whom thine arm was revealed they have believed it, but none of the Reprobates have believed it, because thine arm was never revealed to them, and so they could not believe. And what reason had Esay then to complain of them for not doing that which they could not do? I think the wisdom of God hath of purpose to check these pestilent gainsaying Spirits, added in the next words, vers. 39 [Therefore they could not believe, because thus Esaias saith again, He hath blinded their eyes, and hardened their hearts, that they should not see with their eyes, and understand with their hearts, and should be Converted, and I should heal them.] So God's Spirit brings that for a good reason which these men count an absurdity: They did not believe, and the Prophet complains of it; yet it was because they could not believe. And why could they not? ●was the want of that Inward work of grace we stand for: God had not enlightened their minds, nor softened and sanctisied their hearts, and therefore they could not believe.  
3. 2. Tim. 2, 24, 25, 26. [And the servant of the Lord must not strive but be gentle unto all men, apt to teach, patient: In meekness instructing those that oppose themselves.] Here's the Minister's duty to preach uncessantly, using all gentle and good means to bring men to repentance; but will this diligence in persuasion, and patient industry be effectual at last? It may prove so, but when it doth, 'tis not by itself, but by God's special grace, [If ●od peradventure will give them repentance to the acknowledging of the 
* Namely that acknowledging of the truth which is according unto godliness. Tit. 1. 1. So Eliah to Elisha, What have I done unto thee? viz. that thou shouldest be so eager to follow me. He cast on his Mantle, said nothing and went his way.  truth.] After all outward means used, an inward gift is still to be expected.  
Let us in the next place come unto reason and experience, where we have these persuasive arguments to confirm us in this truth:  
1. From the like experience in Christ's calling of his Disciples, to whom he useth no other words but, Follow me, or, Follow me I will make you fishers of men; it is wonderful that so shortan Invitation should work 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 peril and disgrace, and all for a word spoken, Follow me? Nay, in that word there was more than a word; there went with it that Power, which could have commanded the attendance of the Armies of Heaven and Earth. And those few words accompanied with this secret virtue did more upon the hearts of the Disciples, than many a long Sermon upon the Pharisees and obdurate jews, where Christ was not pleased to show the like effect of his power. So Christ appearing to Saul, accosts him with this expostulatory salutation, [Saul, Saul, why persecutest thou me?] he saith no more, but only tells him being asked [That he was jesus of Nazareth whom he persecuted, and that it was hard for him to kick against the pricks.] But see what a change these few words have made in a fierce raging persecutor, he is on the sudden as meek as a Lamb, and now all for obedience to that name which before he furiously persecuted. [Lord what wilt thou have me to do?] command what thou wilt, I am ready to obey. Was it external moral persuasion trow ye that hath made this wonderful alteration? Nor are these examples to be accounted so extraordinary, as if for the substance the same course were not ordinarily observed. Were not men wilfully perverse, they would confess, that when of many thousands that hear 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 confess, that this is the very ●inger of God touching the Heart, and not the force of any outward persuasion whatsoever.  
2. If only a bare proposing of Divine things to the understanding, joined with persuasions of command, threatening and the like towards the Will, be all that is needful to man's conversion, it would be known what difference we shall make between the working of God's word and of Man's, of a Divinity Sermon, and a good moral 
The Counsel of a Friend, and the persuasion of God.  speech. Nay more, what difference can be made between Satan's temptations and all the sacred suggestions of God's word? yea, whether Satan's seducements to evil are not likely to prove always more powerful than God's persuasions to goodness, because in both cases the work itself is left wholly to our arbitrement, and then Satan hath the advantage of our natural Corruption clearly on his side. So that by this Arminian doctrine, man's conversion is even desperate, seeing Satan is as powerful, and certainly he is as willing to Pervert as God is to Convert. This blasphemous absurdity the Arminians cannot shift their hands of, though they strive in vain about it.  
3. The old rule must here be remembered, Passio r●cipitur non tam per conditionem agent is: quam dispositionem patient is: 
Qualis unusquisque est, 〈◊〉 is ●●●is ●idetur.  all exhortations, promises, commands, take effect not according to their own, but according to the quality of him towards whom they are used. And so we see a word doth more with some, than a frown, or sharp menace towards another. All Speech works 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 God's part towards our Conversion but the only proposal and persuasion of the acceptance of Grace, it is manifest to all, that can judge of the state of Corrupted nature, that we shall never accept of God's offer; but out of that Enmity and Hatred of all goodness which is deeply rooted in our 
Rom. 8 7.  nature, we should all universally and finally reject it, if it be left to our discretion whether or no we will receive it. Except our tongues be first brought unto a right temper, purged from the bitterness of our corrupt humours that have overflowed and infected them, we shall distaste the sweetness of all heavenly doctrine, and nothing will seem so unsavoury to our relish, as the things of the Spirit. And therefore of necessity our distempered, disordered, and crooked dispositions must be first Rectified by an inward work of God's Spirit, before we can possibly take any true benefit by the Word preached.  
Thus than the truth of our second main conclusion stands good, That sufficient grace to Sanctification is not given to all that Hear the Word preached: because none of those other gifts that are given them are sufficient, but only the inward Virtue of the Holy Ghost, and this is not bestowed on all, because wheresoever it worketh, it is always infallibly effectual, by no means possibly to be hindered. Which shall be further showed in our third Question touching the Controversy. But before we leave this, a scruple or two cast into our way by the Adversary would be removed. They prove that the Word and Spirit are never separated; and for it they bring Scriptures and reason. Scriptures:  
1. Esa. 55. 11. The word that goeth out of my mouth shall not return unto me void, 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 certainly perform all his promises that he maketh unto the Church. If it be extended to a larger sense, we grant that at every Sermon the Prophet or Preacher makes, the power of God's Spirit is always present with his Word: but how? to make it powerful unto conversion in all to whom it is proposed? Nothing less. It sufficeth, that that be done in some only, for whose sakes God chiefly sent it: For others that are disobedient, God hath his work in them too, namely the accomplishment of his works of judgement though not of Grace.  
2. 
a Like places are Io●. 2. 1. 13. Esa. 63. 10. 1 Tim. 3 8. Gen. 6. 3.  Act. 7. 51. Ye have always resisted the Holy Ghost, viz. whose virtue was shown 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 hear and understand it, and are convinced of the truth of it, do wilfully refuse to yield obedience to what they know: these are justly said to resist the Holy Ghost, because they resist His 
b Mat. 10. 24.  Ordinance, and His work enlightening their understanding with the knowledge of Gods will. The jews had both, and resisted 
c As their fathers had done Esa. 6. 9 & 63. 10.  both; but it cannot appear by this place that there was any other Quickening virtue of God's Spirit working effectually upon the Hearts of the jews 
d For these were uncercumcised in heart & ear: id est, unregenerate. : only they had the external declaration of God's will, and also Illumination and Conviction of their Consciences; which effect the Spirit works ordinarily in most, but not universally in all that hear the Word.  
3. Heb. 6. 4. 5. and 10. 26. 29. But these places as they touch only some of the Unregenerate, which are in that manner wrought upon; not all who hear the Word preached: so that work of the Holy Ghost which appears 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 special degree of an inferior grace, as shall be shown hereafter. Reasons which they allege, are th●se;  
1. If the inward work of the Spirit do not always go with the Word preached, it will follow that God doth not sincerely mean that which he makes profession of. For outwardly by his Word he 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 work of the Spirit, without which he knows they cannot come? As for example, when by the Word he calls upon men and bids them repent and convert, if he will this seriously, why doth not God bestow on men all such helps and means as are required on his part, inward as well as outward, without which they cannot convert? If he will it not seriously, why doth he command them to do that which he knows they cannot, nay, we know he would not have them do? Is not this dissembling to say one thing and mean another, to will one thing in word, another in secret intent?  
Answ. None more damnable hypocrites than they that will accuse God of counterfeiting. He deals plainly, fairly, openly, speaks as he means, and as it pleaseth him it should be. If he bid a wicked man do well, he would truly have him do so; nor is it his secret desire he should continue in his wickedness when he openly exhorts him to come unto repentance and amendment. But here we must distinguish between a double Will in God:  
1. Voluntas approbationis, of Allowance. God as he knows, so he likes of and approves of many good things which he intends never to bring to pass.  
2, Voluntas Effection●s & ●●tentionis, of Performance, when God intends, that shall actually come to pass, which he approves as good in itself. Now for the Conversion of all men by the Preaching of the Word, 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 own strength perform 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 work it in them. If man can do it, as 'tis his bounden duty he should, well and good, God wills it as a thing in itself pleasing and acceptable to him. But God wills not to bestow upon a man strength to do it, nor is he bound so to do. So that here is no fraud, nor Sancta Simulatio, or duplex persona in God (as some impiously at least imagine) as if his Word had a meaning contrary to his secret intent. No, the meaning of his Word is sincere, what he commands he wills to be done as a thing in itself very good, and on our parts, our pure due obedience to do it: and his secret inient of not giving a man sufficient abilities to do his duty, crosseth not his Approbation of the goodness and necessity of our duty to be performed by us. They are blind that will not understand this, that 'tis one thing to approve of an end as good, another thing to will it with a purpose of using all means to effect it. God's Commandments or exhortations show what he approves and wills to be done as good; but his 
Such are 2 Cor. 5. 2. and 6. 1. Gal. 1. 6. Revel. 3. 20.  Promises or threatenings show what he intendeth effectually to bring to pass.  
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 help of the Spirit, and yet in the mean time God denies this inward grace unto him?  
I answer, God's justice will herein be as free from accusation of tyranny, as before his truth was from falsehood and collusion. God may without blemish to his justice Command man to perform his duty although he have now no strength to do it, because once he 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? himself did not decoquere wastefully spend his Patrimony, 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 original abilities. And it is then as great injustice in God to command us Conversion, Faith, and Repentance, when himself hath taken away our abilities whereby we should perform it, as for a judge after he hath put out an offenders eyes, yet to command him under pain of further punishment to read such a book. If he had put out his own eyes the case had been otherwise, the judge being not bound to take notice of that his fact. To which we answer, that 'tis true, God for our sin hath deprived us of his image, so that we cannot do 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 sin; and in this case how harsh soever it may seem to us, yet God the judge of the world doth not unjustly, To command us the doing of that which we cannot perform without those abilities restored, which himself for our transgression hath taken from us, and will not give us again. This is proved by that one instance beyond all exception, The perfect obedience to the Moral Law is required of all, and yet 'tis madness to affirm that God gives or is bound to give unto all that strength to do it, which they had in Adam, without which it cannot be done. Further, that God may justly command what man cannot perform, is manifest by Gods commanding Pharaoh to let the Israelites go, which yet Pharaoh could not do; for God himself hardened his heart that he should not be willing to let them depart.  
2. When God commands man to believe the Gospel, here's a duty enjoined that man never had strength in Adam to perform. And therefore if God do require a new duty he is bound to afford new strength, because by that which he had, and lost, he was never enabled to do it. To which we answer, that it is an error to affirm, that Faith which is the condition of the new Covenant, is not commanded in the Moral Law. Legal 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 reveal unto man. The difference is only in the Use, 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 believe his Creator, whether revealed or to be revealed, and having ability so to do, so that if God had told of him the mystery of the Gospel he would have believed it; we also are bound by the Law of our Creation, and so the Moral Law, to believe in Christ as soon as God reveals unto us this thing to be believed: and God may require it of us, because we had power once to do it; and what is lost, God is not bound to restore.  
2. Reason. If the Word at any time be destitute of the quickening Spirit, it will follow, that the Word shall be of itself a dead letter, and the ●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 ●avour of death, etc. To this we answer, That the Word is never of itself the ●avour of death, no not then when it is without the virtue of the Spirit: and we reject those assertions as utterly erroneous, That the Word should be preached unto some to damn them, or with this intent to make them inexcusable. The Gospel is not published with any such purpose at all: for the judgement of our English Divines in the Synod is 
In Act. Synod. Dord. Sent●●. Britan. Theol. de 3. & 4. Artic. He is excusable for rejecting that which is offered him to that very end that he should reject it, not that he should receive it.  ●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 Word preached is to show unto man what is that good, and that acceptable will of God which he requires man should perform: and the declaration of the will of God to man, is always in itself most good and excellent: nor doth it vary in its own nature, whether the virtue of the Spirit go with it or no. For (as I touched before) the power of the Spirit doth not work upon the Word to put life into it, but it works upon our souls to put life into them. So that whether our hearts be sanctified or not sanctified 'tis all one to the Word, it makes no alteration in the nature of that: All the difference lies in the Effect; where the heart is sanctified, there the Word is heard with obedience, where 'tis not sanctified, there 'tis heard and disobeyed. But the cause of this difference is merely in the disposition of man's heart, not any jot from the Word: the 
See Som. 7. 10, 11, 12, 13.  preaching whereof is good and to a good intent, but unto some it becomes hurtful; not because the Word hurts them, but they hurt themselves by their own sinfulness, leaving themselves inexcusable in their fault, and aggravating their damnation by wilful disobedience. The Word is neither dead, nor deadly in itself, but we are dead, and by our sins against the Word slay ourselves.  
3. Reason. If the preaching of the Word be sometimes destitute of the virtue of the Spirit, it will follow that men should be condemned for not believing, and being converted by that, which hath no power to cause them to believe and convert, as the Word without the Spirit hath not. But that were injustice so to do, etc. Ergo. To this slight argument we answer, that the default of men's not believing and converting, is not through want of any thing in the Word, which is only to tell them what God requires of them; and this the Word 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 Word, so God is not bound to give them by his Spirit. It sufficeth that God only command them, if they cannot obey, whose fault is that but their own? God's commands presuppose that strength to obey is or should be in the creature: if that through sin be made weak, 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 learns us a threefold lesson;  
1. What our affections are to be in hearing of the Word, namely, the same that in teachable Scholars towards a most wise Master, or in sick Patients towards the skilfullest Physician. We must be content to be ●●ld, and every way submit ourselves to the discretion of that our Heavenly Doctor. We must remember we have to do with more than man in this business: 'tis the Holy Ghost that does all in all in this sacred ordinance. When therefore we go to hear, let us put on all holy, humble, obedient, and tractable affections. A proud, disdainful, self-conceited, contentious mind is un●it for man's instruction, most opposite to the wisdom of Gods teaching, who must needs scorn to be their Master, that think themselves to be too good to be his Scholars. Again, a malicious, unclean, worldly, voluptuous heart stands contradictory to the holiness of this blessed Spirit. Those proud affections hinder us in knowing, these impure lusts in doing our Master's will; both together, or each alone make the Word utterly unprofitable unto us.  
2. What the duty of Ministers is in preaching the Word. This is threefold: one respecting the work, two the issue of it. For the work itself, the nature and Spiritual quality thereof should teach them faithfulness to speak God's Word as it ought to be spoke: which is opposed as to negligence, and accaused carelessness 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 virtue thereof. Not that a man can be too diligent in doing Gods work, or that it is easy to define precisely what and how far humane helps are to be used in Divinity: but yet this is apparent, a singular fault there is in men's preparations to this work, who either intent not at all the saving of men's souls, or if they do, they think themselves must do as much in it as God's Spirit. Whence else, or to what end should so much of man be mingled with that of God, why so much study to please men's ●ares, why so much care to win credit to their own persons? etc. Sure it cannot but be a thing very admirable to any that will observe it, to hear a man standing as God's Ambassador, speaking as from his mouth in his Name, to make a solemn prayer for assistance of God's Spirit in his preaching, to bless his Meditations that he hath put into his heart, to make them effectual in the hearers, etc. when in the mean time his conscience tells him that in his studied preparations he sought for nothing less than the aid of the Spirit, and his preaching tells us that he publisheth the words not of Gods but of man's wisdom.  
In the Issue of this work, there is a double duty: 1. If it succeed well, Thankful Humility opposed to Pride; that 
Luk. 〈◊〉. 16. 1 Cor. 3. 5. 6. & 5. 10.  when men are converted by his Ministry, he ascribe all to God, nothing to himself, who was but the Saw in the workman's hand, etc. 2. If it succeed ill, Contented Patience opposed to repining Thought; as, Why should not my Ministry be as effectual as another's is? Let a Minister remember he only sows the seed, God must give it a body of his good pleasure: nor is it himself, but God whom the people here cast off. He may take comfort and shall have reward for his godly pain●… in the conscionable discharge of his duty, albeit God saw it not good that it should be so blessed in the effect as 〈◊〉 could desire.  
3. This teacheth us how to judge of our conversion by the Word preached, namely, by the inward Sanctification of the heart, not by having and frequenting the public ordinance. Silly wretches they are that so far mis●ake themselves and the nature of these things, as to thinks the going to Church, the hearing of the Sermon, the remembering and discoursing ●f it, the commending of the Preacher, outward reverence to his Person and Ministry, some kind of Reformation of manners, wrought out of very shame not to follow such plain directions as they must needs confess to be good, and others allow of in opinion and practice, that think, I say, these things sufficient arguments of a sound Conversion by the Word. Let us not beguile ourselves 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. Look then inwards, and try how we are affected in and after the hearing of the Word. Do we find an Holy fear to fall upon us when our sins are threatened? are we willing to abide the Surgeon's hand upon our tenderest sores, and though it be painful, yet do heartily rejoice in the sharpest strokes, and deepest cuts of the sword of the Spirit, when it pierceth in to the dividing asunder of the Soul and Spirit, marrow and joints, parting us and our best beloved sin? Do our hearts secretly rejoice with joy unspeakable and glorious, in hearing those sure and steadfast promises of Mercy and Grace published in the Gospel? Are our souls brought under the powerful 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 terror can lay the like necessity of obedience upon our outward man, as God's injunctions do upon our consciences? Hath the Word wrought in us an unfeigned hatred of that evil which we outwardly forsake, a sincere love of that good which outwardly we practise? Can we truly mourn with much bitterness and anguish, when the Word discovers unto us the infinite corruptions and loathsome uncleanness of our hearts, so that we wish for nothing more in the world than to be freed from the sin that hangs so fast on us, and to be clothed with perfect holiness. Finally, do we love the Word that hath begotten us, preferring that food of our souls before our appointed bodily food? If these things be in us we have a witness to our souls, that the Word preached hath been unto us not only 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 effectual Conversion to God. But if the case stand so with us, that we know not what these things mean: if to our apprehension there appear more terror in the angry words of a King, than the most peremptory threatenings of God: if a reproof of a known fault will be rejected by us with contempt and gall: if we slight the sweetest exhortations, and the Consolations of God seem a small matter to us: if we can with a Confident scorn of all God's counsels hold a resolution to go on still in our own 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 sinful estate of our souls, or of all pleasures and studies, we find least content in hearing, reading, meditating on the Word: These things are infallible Symptoms of Spiritual death that hath seized on us, and that as yet we have not so heard the Word, the Voice of the Son 
joh. 5. 25.  of God, as to be made alive by the hearing of it.  
This trial is certain, and this Change that the Word and Spirit work in our regeneration is very sensible; if we be not sensible of it, we may be bold to Censure ourselves that as yet we have it not. To conclude, they only hear the Word as the word of God which find in it God's 
1 Thes. 2. 13. Eph. 4. 20. seq.  power working Sanctification in their hearts, others hear it only as the word of man, which goes no further than the natural care and understanding. Where this change of the heart is not, all reformation in the life is but counterfeit and hypocritical.  
In the two former Questions we have examined the pretended sufficiency of Grace universally bestowed on all, whether within or without the Church: and showed you, that all those gifts which are ordinarily given either to Christians or Heathens, are utterly insufficient for to work their true Conversion, unless there be a further aid of the special grace of the Holy Ghost working on the Soul to the sanctification thereof. We 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 man's power freely to choose whether he will be converted or not converted by it. The Arminian affirms that it is so, and that when God directly intends to Convert a man, and for that purpose affords him all gracious helps needful to be given on his part, than Man by the liberty of his Will may resist God's will and work, so as they shall not work his Conversion. A desperate error, which whosoever maintains, it is impossible that Christian Humility and thankfulness can have any place in that man's heart. Wherefore it behoves us much to be rightly informed in a point of such consequence, wherein it is so easy to become an enemy against the grace of God. The Question than is this,  
Whether it be in man's power so to resist the grace of 
3. Question.  God, as finally to hinder his own Conversion?  
In the explication of this Controversy, I shall with Gods help proceed in this order,  

1. To show unto you in brief the Opinion and Errors of our Adversaries in this point.  
2. To unfold and confirm 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 Man's free Will in the work of Conversion, is most fully and freely expressed by that perverse Sectary johannes Arnoldi Corvinus, in these words of his so often mentioned in 
Contra Bogerman. p. 363. Contra Tilen. P. 337.  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 e●●iciendam Deus utitur, manet tamen ipsa Conversio it a in ●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 work conversion in us, be present, yet Conversion itself remains in that sort free in our power, that we may be not converted, that is we may convert or not convert ourselves. This is plain dealing without ambiguity and doubling, When God hath done all that is to be done for his part, 'tis still on our free choice whether we will convert or not. Their explication of this conclusion is as strange as the conclusion itself is heretical. It is thus: there are two operations of Grace precedent to a man's Conversion:  
1. Illumination of the Understanding in the clear knowledge of the Law and Gospel, Sin and Grace. Which illumination is not, you must think, wrought by any immediate work of the Holy Ghost opening the understanding to discern of Spiritual things, but by the very plain evidence of the things themselves, so clearly declared and represented to the Understanding, that every man having the use of reason a●d judgement, and being attentive in the hearing or reading of the Word, may by the help of his natural reason, without other Supernatural 
Episcop disp de Perspic. Scripture.  light, understand the sense of all things delivered in Scripture needful to be known, believed, hoped for, or practised. This is the first work of Grace upon the Understanding; the next is in the  
2. Renovation of the Affections which are quickened and rectified with new motions towards spiritual things. So that a man not yet converted may truly Sorrow for his offending of God, Bewail his spiritual death in sin, be inflamed with the love of the truth, Desire Grace and the Spirit of regeneration, hunger and thirst after righteousness and eternal life, truly wish for deliverance out of his sinful estate, in brief, offer up to God the Sacrifice of a contrite and broken heart, in Humility, in Confession of 
Arnold contra 〈◊〉. 307.  sin, in Prayers for mercy, in a Purpose and an Assay of amendment of life. And thus far 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 believe 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 follows necessarily the stirring up of the affections in their right orderly motions, which formerly were dead and disordered by reason of the darkness of the mind misguiding them.  
These two works go before man's Conversion, and are wrought in all that hear the Word universally and Irresistably: the plainness of Divine truth is such, that men though they would cannot avoid the knowledge of it, and the dependence of the affections on the Understanding is such, that their motions must needs be conformable to the knowledge and apprehensions thereof. When these two effects are wrought in a man, he is then furnished with sufficient strength to Believe and Convert if he will. This power and strength is given him irresistably will he nill he; but for the Act of believing, that depends wholly on his free will, which after the forenamed illumination of the mind, and motions in the affections, remains 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 quality inherent in it, but only that which is always Essential unto it, namely, Liberty, Indifferenti● & indeterminati● ad actus oppositos. Wherefore as in Adam it had no spiritual gifts of Holiness 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 reindued with any sanctified qualities whatsoever. Only a pure naked Liberty there is in it to choose or refuse any good or evil whatsoever, Spiritual, Moral, or Natural, after it is once known. This Freedom though it be so Natural to the will of Man, that Saluâ essentià it cannot be taken away, yet in the exercise thereof the Will depends on the Understanding and Affections. So long as the understanding is dark, and the affections distempered, the Will though it have in itself a natural ability to choose that which is good, yet it cannot exercise it by reason of those impediments. Even as the eye hath in itself a natural power to see even in the dark, but yet cannot make use of it, till the object be enlightened. So in the Unregenerate the Will hath a natural freedom in itself towards all Spiritual good or evil, but it wants the free exercise of this power so long as the Understanding is without Knowledge and the affections are disordered. But as soon as the Understanding is enlightened and the affections reneved, than the Will is restored to the use of her Natural liberty: So that whereas Life and Death, Good and Evil is now set before her, she may by her own free power without any further help from God choose the good if she list, or the evil if she please. And this is that whereon they affirm 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 always had, but could not exercise.  
Here's then the sum of their opinion in brief, When a man unconverted hears the word of the kingdom, he understands it and is affected with it irresistably and necessarily. By so doing he hath a power to believe given him, that is, His will hath recovered the use of that natural freedom which it always had, so that now he stands indifferent, he may if he will assent to the promise of grace, he may if he will descent from it: this Act is absolutely in his own power to do or not to do it, and by this Act done he is converted and not till then.  
This is that leaven of Arminianism wherewith of late the whole lump of sound doctrine hath been soured, this is that fretting leprosy which will scarce ever be healed but in the ruin of those our neighbour Churches wherein the disease first bred. Let us always pray that God will keep this our Church, & us her Children safe from the danger of this infection. That we may the better avoid it, let us rip up this swelling ulcer, and wring out the rottenness and corruption that is gathered together in it: taking a particular view of the several 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 clear evidence of the things delivered, and the ordinary help of the Spirit, perfecting and assisting natural reason and judgement.  
For herein they all agree, that although the Gospel could not possibly have been found out by natural reason, yet being once revealed, it may be fully understood by natural reason. In so much that he, who is industrious and hath a good judgement, may know all that is needful to be known, without any Supernatural light infused into his understanding by the Holy Ghost. It seems these men in their study of Divinity never sought after, nor ever did find any other help besides their own natural abilities; and therefore they think other men have no more help than themselves had. We may probably judge so, by those Heretical opinions, the immediate offspring of their natural reason, wherewith they have now so troubled the quiet of the Christian Church. Had they been taught of God, and the eyes of their understanding opened to follow the directions of God's Spirit more than their own Natural wisdom: they might have learned to have judged otherwise of themselves and all their opinions too. But how partial soever their judgements are, we know the judgement of God to be just and infallible, who knows us better than we do ourselves, and He tells us, 
a Rev. 3. 17. 18.  That we are blind, 
b Eph. 5. 8.  that we are darkness till we be made light in the Lord, 
c Io● 1. 5.  that when the Light shineth in darkness, the darkness comprehendeth it not, that 
d 1 Cor. 2. 14.  the Natural man cannot perceive the things of the Spirit, for they are foolishness unto him, neither can he know them because they are spiritually discerned. Besides this censure of God upon our natural ignorance in divine things, we have the practice of the Saints, acknowledging their natural disability, and praying for the illumination of the Spirit, which the Arminians scorn. Hence those frequent supplications of the Prophet David, Open 
Psal. 119.  mine eyes that I may see the wonders of the Law, O give me understanding that I may live, Teach me, O Lord, the way of thy statutes, Make me to understand the way of thy precepts, with many such like prayers, wherein it were much perverseness to affirm, that David prayed only for that knowledge of the meaning of the Law, whereto by study and use of his Natural parts he might possibly attain. 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 Wisdom and Revelation in the knowledge of Christ, 
Eph. 1. 17, 18.  the eyes of their understanding being enlightened, 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 Gospel to the Ephesians plainly enough, had not they heard and believed 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 Wisdom and Revelation, and enlightening 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 Gospel is revealed to the Church, yet to pray for the Spirit of Revelation to reveal it to our hearts, and to enlighten the eyes of our mind, not only to understand the literal sense of the Word by the help of that Common light of the Spirit which shineth ordinarily in the Church, but to comprehend with all Saints the height, depth and largeness of God's love, the riches of his glorious inheritance, the preciousness of the promises of Grace, the power and saving virtue of the Gospel, the rare excellency and amiableness of all divine truth. Which none can do without the special 
This their opinion is plain, as by other so by those words of theirs in their Defence of the 4. article, pa. 164. whereunto our Divines proving a defect and inward disability in man's understanding out of these Scriptures that tells us we are Blind, and Darkness, etc. they answer that these Metaphors resolved into their proper sense note unto us, Nihil aliud, quam (●…egenitos) rerum 〈◊〉 ●arum & voluntatis salutiserae ignaros & nas●ios (●uisse) a● proinde ●tiam à dei timore 〈◊〉. At ex hoc aliud nihil conclud● potest quam ●os indigere Clarâ v●ritatis propositione, ut scientiam co 〈◊〉 See al●o p. 168. 169.  work of the Holy Ghost, changing the Understanding from Natural to Spiritual, by an immediate infusion of such a quality as enables it to discern aright of Spiritual things. I conclude this point with one reason more, If to the understanding of spiritual things there be no other illumination required, but only the clear evidence of the object plainly represented to the understanding, without any further work of the Spirit upon the Understanding itself, infusing into it a special strength to apprehend the things that are proposed to it: than it would be known whether these men think that our intellective Faculty hath got any hurt and defect by Adam's fall, yea or no. It is manifest that they think that man's fall hath not brought any defect and weakness upon the power of man's understanding, no not in Spiritualib●…s. For, mark it, when Divine things are in a plain and lively manner declared to the understanding, is there any defect in the faculty 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 supernatural work of the Spirit, understand spiritual things when they are plainly expounded unto us. Why then here's all the difference between Adam and Us, His Understanding was perfect and happy, because he had both the Power to conceive of things he was yet ignorant of when they should be clearly revealed to him, and also the Actual knowledge of wonderful variety in all things. Our understanding is imperfect and unhappy, because by our fall we want the Actual knowledge of almost all things, especially Spiritual, but yet we still retain the same power that we had in Adam, to understand any spiritual thing when it is once clearly discovered unto us. So that according to Arminius school, the understanding of man since the Fall is like unto our Eyes in the dark: the eye is well and without blemish needing no cure of any defect in itself, yet it sees nought, because the Object is not enlightened; so soon as light shines on that causing a clear discovery of it, the eye without further ado, can easily perceive it But this is yet the very pride and gall of an Heretical spirit, secretly accusing the whole mystery of Gods revealed wisdom, whether in the book of nature or of Scripture, as if it were wrapped up in Obscurity and Darkness. We forsooth have eyes and we need not that God should restore unto us the Faculty of Seeing: only we are in darkness because things that are to be known are in darkness, if God will take away obscurity from them and make them evident to be known, there's no such infirmity in us but we may know them if we 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 weakness of our Understanding, but in the darkness of Gods revealing himself to us. And let us detest that opinion which leads us upon this absurdity: and learn we to confess our blindness, 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 known most appparant and visible, yet we may still lie in darkness and perish in our ignorance. This is their first error touching the Understanding, of which I shall have occasion to speak 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 Understanding. So that when the understanding is rightly informed and thoroughly convinced, the affections are presently excited in all motions conformable to the things known.  
It is very strange that men of so deep learning, should yet profess so much ignorance in the estate of Man's corrupt nature, as to dream of a Correspondency and dutiful subjection of our Passions unto our Reason, so that when this is rightly taught, they will be truly affected even in Spiritual things. Nothing more could be said of Adam in his innocency, and to affirm this touching Man corrupted is to give the lie to Reason, Authority and all Experience which speak the contrary. The truth is this, as we are fall'n out with God, so are we at odds with ourselves: and our affections are not more often misled by, our erroneous understanding, than our understanding and right judgement is haled aside by our vicious affections. What man in the world, that knows himself, but will confess 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 vicious inclination properly inherent in the affections, besides that which is brought upon them per t●n●bras mentis, through the error of the understanding: we detest this assertion as a fond and false imagination, and we confess with the Apostle, that even when we know, allow of, consent unto the goodness of 
Rom. 7.  the Law, and delight in it in part, yet than we cannot always do what we would, but through the Law of Sin 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 goodness and hatred of evil, before such time as a man be converted.  
The Arminians are wonderful obscure in explicating unto us their new invented opinion concerning the Excitation of the Affections, which they make the second work of Grace preceding man's true Conversion. They tell us not in plain terms what affections they mean, nor yet what kind of Excitation and Vivification it is they would have. Wherefore we are more particularly to inquire of both. For Affections or Passions in man they are of two sorts:  
1. Sensual belonging to the Sensitive Appetite, and directed by the fantasy: these are common to brute beasts with us, and arise from one like temper and constitution in both. The object of these is all Natural good or evil.  
2. Rational, appertaining to the reasonable Appetite or Will, and guided by the Understanding. These are proper to man, and they have their original from the substance of the reasonable soul, in which they always remain, not only when it is in the body, but even when 'tis severed from it. For fear, hope, love, hatred, joy, grief, etc. are in the damned and blessed Spirits as well as living men. The object of these properly humane passions, is all Moral and Spiritual good or evil. I need not among so many learned, Artists stand curiously upon the distinction of these two sorts of passions in man: the identity of names in both sorts hath caused some confusion; but in reason the diversity of their nature is evident. Wherefore I go on to see what is meant by Excitation or Stirring up of the affections: whereby we can understand nothing else, but their right and orderly motions about their proper objects. As in the particulars, Sensual passions are then duly excited when they are moved about any Natural good or evil, according to the instinct of Nature in brute beasts, and according to the same instinct of Nature in man, but guided and moderated by right reason. Reasonable Affections are then duly stirred up, when their motions about all Spiritual and Moral good or evil, are conformable to the quality of the object affected, and to the rules of a rightly informed understanding.  
Let us now see what affections they be that grace works upon, and how they are excited before men are converted.  
For Sensual affections tending to a mere Natural good or evil, albeit it be most true, that Grace sanctifying us throughout hath a singular work upon them too, in moderating the excess, and repressing the distempered motions of such passions as arise from our Natural or Personal temper, as of choler, lust, etc. yet we will not be so uncharitable, as to think our adversaries mean these affections in this business: For  
1. It is a strange fancy, to think that grace should begin to rectify the inferior, faculties in a man, before it have put in order the superior, to rectify the sensitive appetite, and leave the will disordered. God is no such preposterous Physician, who, cum capiti mederi debeat, cur●t reduviam, when the head is sick applies a plaster to the finger's ends.  
2. Again, what singular preparation to Faith is it, that our natural affections be well qualified in their motions about natural and bodily things? I confess 'tis good they should be so, but what special virtue hath that to procure unto man's will a free exercise of its liberty in Heavenly or Spiritual things? as the Arminians affirm the excitation of the affections doth. Unless we should go further, and make Spiritual things the object of the Sensitive Appetite, which were to elevate it far above its natural power, and is an absurdity too gross to be imagined by any learned man.  
Wherefore it must be that other sort of affections which we call Rational and Humane, whose object is virtue or vice, all Spiritual and Moral good or evil. Of these than we are to inquire how in an unconverted person they are stirred up in their motions about such objects as are Spiritually good or evil. The Arminians give a very large allowance of grace to an Unregenerate man, and they tell us, that Besides the knowledge of sin, a sorrow for it in regard of punishment, a fear of God's wrath, a desire to be free from it, (all which we confess may be in a man Unregenerate) besides these, there are, say they, in such a one, a deploring of his Spiritual death in sin and utter impotency to do any good, a grief for the offending of the divine Majesty, a desire of Grace and the Spirit of regeneration to be given him, a hungering and thirsting after Righteousness and Life, a love of Goodness and hatred of evil, Humility, Prayer, and Confession of sins, an inward purpose of heart to set upon a reformation of life, in brief, an Unregenerate man may offer to God the sacrifice of a contrite and broken heart, yea God may give a man a new heart, and yet he not be converted till afterward, as some of them affirm, shamefully abusing that place, jer. 24. 7. Ye will wonder what manner of thing these men make the Conversion of a sinner to be, who ascribe so many things to a man unconverted, as they can hardly tell what more to attribute unto him after his Conversion. But to make short, let us ask them touching this change of the heart and affections in a man unregenerate, whether these Stir of his affections moving him towards Grace and Godliness be true or counterfeit.  
If these motions be indeed true and right, so that an unconverted man do truly sorrow for his sinful state, truly grieve for God's displeasure, truly desire the grace of regeneration, heartily thirst after righteousness, unfeignedly love the truth, if he be truly humble, can pray, confess sin, purpose amendment, and all this truly without hypocrisy, than we desire to be resolved in these doubts:  
1. What can be done by a man after his Conversion, more than he can do in these things before he be converted? At all times he can but do them truly, that is, spiritually: and this he may do as well before as after Conversion.  
2. Whether it be not admirable and unconceivable to any man's understanding, how the affections can be thus moved, and yet the will remain untouched. For whereas they say that a sinner may out of true sense and sorrow for sin, truly desire grace and freedom by Christ, before such time as his will doth assent to the promise of Mercy, it is most strange, how 'tis possible that a man should heartily and unfeignedly desire the benefit of the Promise of grace in Christ, and yet at the same time not assent and embrace the promise offered unto him. 'tis as if we should say a man may Desire a thing and yet not Will it: when as to desire is nothing but an action of the will. And the very same is true of all the affections, that they are but diverse Motions of the Will about diverse objects, (as the irrational passions are of the Sensitive Appetite) and therefore to make such separation between the Will and the Affections in the reasonable soul, as that the Affections should be Excited and yet the Will not moved, is, to speak favourably, a very unlearned imagination.  
3. Whether that argument used to comfort distressed consciences, namely, That he who truly desires grace, hath true grace, whether I say this argument of Consolation used by the skilfullest Divines and accounted hitherto unanswerable by men or devils, be not now by this doctrine utterly made of no worth, if this of Arminius his followers be to be allowed, that a man may unfeignedly desire to be good and to be regenerate, and yet be unconverted and so without all true goodness as yet. But that assertion of our Divines, [That the true desire of grace, is from true grace, and a part of true grace] shall stand fast as founded on Scripture and sound Reason, when all Arminianism shall lie in the dust.  
If these Motions in an unregenerate man be not True, but False & Counterfeit, then have they made much ado to little purpose, preparing a man to that Faith and Conversion which is true, by counterfeit and hypocritical means. But they will say that these desires and affections though they are not Spiritual, yet in their kind they are true and not counterfeit, because they are true Moral or Natural desires. To which I answer, that the rule to judge of the truth of our desires is this, We must compare our affections with the Nature of those things that we do affect: if our affections towards them be such as the Quality of the things themselves require, then are they right and good: if not, they are false and evil: as to make it plain by an instance or two; When a husband loves his wife but only as his whore to satisfy his lust, this love though it may be very ●ervent and not dissembled, yet 'tis a false love because it is not Matrimonial agreeable to the quality of a Wife the object thereof. When Balaam desired the death of the righteous, no question but he spoke as he thought without dissembling, but yet this his desire was false, because he desired it not according to the true nature thereof, as it requires a sanctified life to bring us to a happy end; which Balaam would none of. When a Turk hopes for heaven that there he may live in carnal pleasures, according to Mahomet's beastly ●aw, 'tis true that he hopes, but 'tis false that he hopes truly, because he mistakes the quality of Heavenly joys which are spiritual not carnal. So in like manner (generally) when Spiritual things are affected spiritually in such a manner as is conformable to their nature and quality, then are our affections rightly and well moved towards them, as to love goodness because it is of God, to hate sin because 'tis contrary to the holiness of God's nature and law, to desire grace, to the end that it may correct the corruption of nature, to wish for heaven, that we may have communion with God in the beholding of his glory and our constant worshipping of him. These affections are true, but they are such as never arise in the heart of man till it be purified and made Holy by the Spirit of Grace. But on the contrary, when Spiritual things are affected only as things that are Naturally or Morally good or evil, such affections are false and of no worth: as if a man desire grace because 'tis a commendable quality, or redemption, because 'tis good to be free from misery, or heaven, because 'tis a pleasant thing to be at ease: such affections are as far from truth, as the eye is from right seeing, when it mistakes green for yellow, or a man for a post. And such, in a man unconverted, are all his Affections about Spiritual things. Wherefore when they tell us of a true Love of goodness, a true Hatred of evil, etc. in a man unregenerate, they speak strange paradoxes against reason and Scripture, affirming that they who have not the Spirit, are natural men, jud. ver. 19 and that the Natural man perceiveth not the things of the Spirit, and cannot Spiritually discern, and therefore not Spiritually desire them, 1 Cor. 3. and again, that whatsoever is borne of the flesh is flesh; joh. 3. 6. Albeit therefore we deny not but that there are ordinarily many Preparations whereby God brings a man to grace, and that the Word works many effects, both upon the Heart and lives of men even whilst they are as yet destitute of true Grace: yet as for those affections which our Adversaries place in m●n unregenerate, we affirm that they are not antecedents but consequents and parts of true Conversion. For can he that is dead in sin bewail his Spiritual death? Can he that is in the flesh, and so an enemy to God, yet greve for displeasing of him? Can he truly desire the Spirit of regeneration, that is of the 
c joh. 14. 17.  world and cannot receive the Spirit because it seeth him not neither knoweth him? Can a man thirst after righteousness and yet not be 
d Mat. 56.  blessed nor satisfied? Can a man hate evil, who yet 
e Psal.  loves not the Lord? Can he love God that is 
f 1 joh. 4. 7.  not borne of him? Can he be humble that hath not the sanctifying Spirit, one 
g Gal. 5. 23. Col. 3. 12. Mat. 11. 25.  fruit whereof is meekness and humbleness of mind? May a true prayer be made without the help of the Holy 
h Zach. 12. 10. Rom. 8. 26.  Ghost? Will there ever be a true Confession in the mouth when there is not Faith and Repentance in the heart? How can that heart be a new heart, a contrite and broken heart sensible of sin, which is not yet changed out of stone into flesh? Can he have a full purpose of heart to 
i Act. 11. 23.  amend his life and cleave unto the Lord, whose heart is not yet touched with sanctifying Grace? Whatsoever shadow of these things may appear in an unregenerate man, it is certain none can be done in truth but by those only in whom the Holy Ghost hath begun the work of true Sanctification. I might stand upon the further proof of every particular were it needful: but I pass on to their fourth Error, which is concerning man's Will:  
4. That the Will of man is not capable of any Habitual qualities inherent in it, whether of grace or corruption. Only a mere liberty it hath to Will or Nill any thing, and besides this liberty there never was, is, nor can be in it any other quality. Whence it follows, that the Will is not to be termed good or evil from any inward disposition of itself, but only from the actions of it according as it is lead or misled by the light or darkness of the understanding, and by the rectitude or depravation of the affections.  
Of all the issues of Arminius brains this is one of the most deformed, that the Will of man hath not in it either grace or corruption, any virtuous or vicious inclination of itself; a bare liberty to choose or refuse, that it hath, and nothing else. Against which strange novelty we have to oppose these reasons:  
1. The Image of God consisting in righteousness and holiness was in every part of man's soul; and therefore in the Will as well as the Understanding. And if so, then besides the liberty of the Will, there was in it a righteous and holy inclination towards God and Goodness in the first creation of it. Which Habitual disposition to goodness is corrupted, and a perverse inclination to evil come in place thereof. If they deny that righteousness and holiness is in the whole soul, it will trouble them much to tell unto what part it must be restrained.  
2. The constant tenor of Scriptures ascribes unto man's 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 evil works, out of it come evil thoughts, murders, adulteries, and such other things as defile a man, Mat. 15. 18, 19 That the Heart is deceitful and wicked above all things, jer. 17. 9 That in regeneration the Heart must be renewed, made clean, softened, of stony made fleshy, That the Heart is the seat of all Spiritual gifts, as Uprightness, Purity, Goodness and Honesty, Faith, Lowliness, and many more, spoken of in every chapter of the Bible almost. In which places by the Heart to understand our Sensual and brutish affections, were most absurd. And if as it is, the Soul of man be there meant, it cannot be but a nice subtlety beyond the intention of Scriptures to exclude the Will from having any part in that good or evil which is attributed to the Heart: as if by the Heart were meant only the understanding part of the Soul.  
3. We prefer the uniform judgement of all the learned hitherto, above the opinion of one Armini●● and his followers; who, as they make the Understanding the seat of all speculative Habits, so for all practical Habits, whether Moral or Theological they place them in the Will. With whom agreeably to Scripture and sound reason, we maintain that there was in Adam's will, besides the liberty thereof, an Habitual holy inclination to all that was good, though with a possibility of embracing evil; again, there is in our wills since the Fall, besides some kind of liberty, an Habitual vicious quality making them averse and froward in choosing the good, prone and inclinable to embrace the ●vill, so that man now doth naturally drink iniquity like water, job 15, 16. and make a pastime of doing evil, Prov. 2. 14. And therefore as Adam's will was truly good, not only in the actions but in the inward qualities thereof: so our will is truly and properly corrupt, not only in its evil actions, but also the inward vicious disposition thereof. This is the fourth error, the fifth is but a consectary of the former; namely,  
5. That the will of a man Unregenerate hath a natural freedom to choose any Spiritual good thing as soon as it is made known unto him.  
For, say they, the Will of man hath no other property but only liberty: when man fell and lost other good qualities, his will had no hurt, but retained its liberty perfect and entire. So that an Unregenerate man after once he knows any Spiritual good thing offered unto him, hath naturally as much freedom 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 vicious quality in the will drawing it to evil. But we know that to be false, and therefore we confess, that until such time as God do heal that disease and replant in our wills their primitive integrity, they are utterly dead in sin, captives and bondslaves of corruption. So that however they have some liberty in Natural, Civil, or external Spiritual things: yet in regard of true Grace and Holiness they have no liberty at all to will and choose that, but are wholly enthralled unto sin; according to that of the Apostle, Rom. 6 20. When ye were the servants of sin, ye were free from righteousness: and, Rom. 8. 7. The carnal mind is enmity against God; for it is not subject to the Law of God, neither indeed can be. Do they not then manifestly give the Scripture the lie, that affirm a man in the state of unregeneration (who, without doubt, is, if any be, a servant of sin, and carnally minded) is notwithstanding free unto righteousness, and may be even of his own natural power subject to the Law of God, commanding him faith and obedience? There are yet other errors: the sixth therefore is this,  
6. That man's Conversion begins in the Act of Believing, 
[Actum fidei & conversionis Deus primò & rigid ab homine erig●● ad salutem obtinendam & poenam ●●●dend●m] Defence. sent. ●em. circa 4. Art●c. pag 154. 155.  not in the Habit of Faith infused.  
I have heretofore touched upon this point in showing the falsehood of that assertion of theirs, That Conversion begins in some work that we do, not in a work 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 Believing, & 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, 'tis in our power to relapse by not continuing to do 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 Believer 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 asleep 
Even in sleep there is peace of Conscience in the godly, and that is a fruit of Fai●…. Prov. 3. 24. 25, 2●.  he hath no faith, when Noah and all his Family were asleep in the Ark, than Faith ceased in the Church; and seeing by faith we please God, men asleep or dying in a Lethargy do not please God. 'tis wonder but these men will deny all other Habits too: and say that David had no skill in Music, but that his right hand had forgot her cunning as soon as he had laid his Harp aside. They may aswell deny the one as the other, both are alike ridiculous. There is yet one Error more, and that is this;  
7. That man's Conversion is properly nothing but the Act of Believing the Promise of Grace.  
This restraint of our Conversion unto so narrow a compass, as first to bring it from the Habit of Faith, to the Act of Believing, 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 darkness and confusion. They so speak and write of Conversion as if it began in that one and only Action of man's will Consenting to the promise of mercy in Christ. But this is without all ground. To convert is not only to believe, but to repent, to love God and our Neighbour, to abstain from every evil way, to practise all duties of Piety and Goodness: these acts are as proper and immediate 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, 'tis manifest that the Scriptures when they speak of man● Turning unto God, do join repentance and other godly Acts together with Faith: as appears by that solemn invitation of men unto God [Repent and believe th● Gospel's] so often used in the New Testament.  
Let us now for conclusion at this time lay all these errors together, and see what is the final upshot of this Opinion: all things being reckoned, 'tis this,  
That in a man unregenerate there is naturally very little or no Corruption, and unto his Regeneration there is required little or no Grace.  
That I be not thought to slander them, both will appear unto you to be true, thus, First that they annihilate and overthrow the Grace of God; for whereas the Understanding, Will and Affections are in our Conversion chiefly to be respected, it is manifest that by their doctrine, Grace hath no work upon any of these. Not upon the Understanding to enlighten it, for, say they, that's done by the clear Evidence of the things that are to be understood. Not upon the Affections to rectify their motions; for, say they, the affections follow the understanding, and are presently in order as soon as that is informed. Lastly, not upon the Will to incline that to embrace the Promise: for that, say they, is left absolutely to its own Liberty, and of itself it may consent or descent. Where then is any work left for Grace? unless that glorious Grace of God in bringing a Sinner unto himself, so much magnified in Scripture and by all men, be now at last nothing but only the Revelation of the Gospel unto mankind. Which we confess is a great grace, but yet without another that's greater, is not sufficient to Convert a sinner. Thus Grace is excluded. Let's see what they think of man's inherent Corruption. This they also extenuate, and tell us that we are not so weak nor wicked as we have been always thought to be. For why? our understanding needs not any supernatural restoring of decayed sight; if divine things be plainly set forth to view we can see well enough. Our affections are not of themselves viciously disposed, but only through the error of the mind; correct that, and all is amended. Finally our Wills have not rebellious inclination in them, but they can of themselves without further help choose that which is good. So that if Arminius be not deceived in his, we may now change our opinion of ourselves, and think that we are at lest something. But what then is become of that Sin that dwelleth in us, of that Universal Corruption and Disorder of our whole nature, so much spoken of, so much complained of? Is it vanished? 'tis not so well; but these men have vanished away in their imaginations, and have disputed so long of God's Grace and man's Corruption, till in conclusion they have lost both, and are become wilfully ignorant of the one, and malicious enemies to the other.  
Hitherto the Explication of their Opinion, their Errors, and the general issue of them: We are now in the next place to unfold and confirm that truth which is to be maintained touching this question, viz.  
Whether it be in Man's power so to resist the grace of God, as finally to hinder his own Conversion.  
We maintain the Negative, that where God purposes to save, no power of man can destroy. The truth hereof will plainly appear unto us, if we shall consider distinctly how a man may hinder the Work of Grace.  

1. In the Antecedents and Preparatory means to his Conversion.  
2. In his Conversion itself.   
For the Antecedent preparations to bring men unto Conversion, they are either Outward; namely, The Observation of the external parts of God's worship, as frequenting the Word preached, Prayers, Sacraments, keeping of the Sabbaoth, attention and industry in the hearing, reading, and meditation of the Word: or Inward the effects of the ordinary grace of God in the use of those means, as, 1. Knowledge of the will of God in the main matters of Religion concerning Faith and Practice. 2. Touch of Conscience in the sense of sin arising from a clear discovery and conviction of a man's forlorn estate. 3. A Fear and horror of Gods punishing vengeance, joined with a natural grief of heart that he is brought into so much unavoidable misery. 4. A thought and wish for freedom by some means or other. 5. Some slight hope of help from the promise of grace so generally made as none seem to be excluded, upon the apprehension whereof some kind of joy will also arise in the heart. All which together may cause some kind of reformation of life in doing of many things gladly, and a not unwilling abstinence from others. Touching these preparations unto Conversion, you are to note these three positions.  
1. That they are in themselves good and necessary.  
This is to be observed against those overbroad and unadvised speeches of some which have given occasion unto our adversaries to fasten upon us this imputation, that according to our Doctrine, 
* Act. & Script. Synod Remonst. in declarat. sentent. de 3. & 4. Art. pag. 12.  Zelus omnis, cura & sludium ad obtinendam salutem adhibitum ante ipsam Fidem & Spiritum renovationis vanum est atque irritum, quinimo noxium magis homini quam utile & fructuosum. Which assertion were most dangerous, because it opens a wide gap to let in all profane contempt of the exercises of Religion: man having hereby a good excuse for the neglect of all duties of Piety, because all their care and diligence in the use of them were not only to no purpose but to an ill purpose, until such time as they were truly converted. But this is a slander; our Divines teach no discouraging Doctrine to blunt the edge of men's good desires, and to beat them off from all religious endeavours. No, they press upon men ever whilst they are unconverted, the necessity and profitableness of all those forementioned preparations: in regard,  
1. Of the nature of the things themselves which are good, and our very necessary obedience to do them, being strictly enjoined by the commandment of God.  
2. Of the event that follows upon them according to God's promise and his ordinary proceeding in the work of grace: which is such that he bestows not his grace ordinarily but upon those that conform themselves to the doing of those things.  
Nevertheless our Divines teach this also, which is true and warrantable:  
1. That all these preparations are no Efficient causes to produce grace of Conversion in the heart, however they prepare a man to be the fitter to receive it. And therefore where God is not pleased to afford his Sanctifying Spirit, they prove vain and fruitless.  
2. That how good and necessary soever these preparatory works are, yet the doing of them is unto a man unregenerate an occasion of sinning. And so in the consequent, to him they may prove harmful. As for example: When an unsanctified man hears the Word, Praies, performs any duty in God's worship or in a Christian life, in the doing of these things he always commits some sin 
1. Tim. 1. 〈◊〉.  or other: because he wants a pure Heart, a good Conscience, and Faith unfeigned, without which he cannot but err● in fulfilling Gods commandments. But then will some say, if it be so, that the doing of every good duty is unto such a one an occasion of sinning, he ought not then to do it, because he is bound to avoid all things wherein he shall certainly sin. To which I answer, that the inference were good if this avoiding the occasion of one sin, did not draw him upon another sin that were worse. But here see what a snare sin hath laid to entrap a wicked man, which way soever he turns, he falls, & is taken: if he hear the Word, he sins because he mingles it not with Faith: if he hears not the Word, he sins, because he turns away his ear from hearing the Law: if he pray he sins, because he prays not in Faith; if he pray not he sins and is accursed, because he calls not upon the Name of the Lord. What shall he do then? I answer, he must do his duty what God commandeth, though he cannot choose but commit a sin in doing of it, by reason of his corruption and infirmity. Of two sins, whereupon not God, but Himself hath put himself inevitably to commit one of them: He must choose the least, rather sinning in the manner in not doing of it so well as he should, than ●ailing in the matter, and quite neglecting the duty itself. For this is certain, when God commands a duty absolutely to be done, it is a greater sin not to do it at all, than to do it amiss: because, our disobedience is Totall in not doing, but only Partial in doing it otherwise than we ought. As for a man wilfully to refuse to hear the Word, is a fouler fault, than to hear it with a forgetful and disobedient heart, though this be a foul fault too; but yet there is more hope of the latter than the former. Wherefore we may not pretend our infirmity as a just excuse for the neglect of our duty: I cannot do it well, therefore I will not do it at all, is no good collection, unless I may be blameless in my omission of it; which here I cannot be. Ministers than are to urge upon all men indifferently the necessity of all Christian endeavours tending to their Conversion; and hearers are not to balk God's commands upon pretences of their own sinful disabilities: God must be obeyed as far as we can go; if we sin, 'tis our fault besides the intention of the commandment. And who knows whether our diligence in doing something, may not be more beneficial to us, than our sinning in many things may prove hurtful? whilst God bestows grace upon us in the use of those ordinances whereto in some sort we conform ourselves, though with much sinfulness and infirmity. This of our first position: the second is this,  
2. That the Reprobate unregenerate, in whom these preparations to grace are wrought, may and do wilfully neglect them, thereby procuring their final obduration in sin. The third is this,  
3. That the Elect unregenerate may and do for a time resist these preparations to Conversion, thereby deserving this final obduration; but God by his special grace continues these beginnings unto their perfect Conversion.  
I will handle both these positions together, containing the manner how far, and by whom those means and preparations to Conversion may be resisted and made fruitless. We affirm then that it is in the power of every unregenerate man, whether Elect or Reprobate, to neglect and oppose those gracious means whereby God calleth them unto Conversion. This is apparent, whether we respect the outward or inward means of Conversion. For the outward in all Gods holy Ordinances, they may every one of them be neglected. Men have the command over their bodies to move them as they please, and they may sit at home or travel abroad without worldly or wicked employments, when they should be at Church; they may stop their ears, talk with a companion, read some book that pleaseth them, while the Minister is in speaking: they may set their thoughts a-work in their Chests, in the Stews, in their Storehouses, any where but where their bodies are, about any thing save the Sermon: they may avoid the often use of the Sacrament, and make such shift as not to appear before the Lord scarce once a year: men may choose whether they will sleep or pray, fast or surfeit of fullness, read and study God's word, or man's writings.  
Again, for the inward works of grace, all unregenerate men oppose the light of their knowledge, resist the checks of conscience by presumptuous sins, strive to blot out the sense of sin, and to cast off the fear of the Almighty's punishment; they may stupefy all such motions of affections as tend to goodness, by diverting them upon vain delights. These things, and more, they may do, yea, and they do also, though some more, some less. For it is most certain, that no man thus ordinarily called unto grace, by these means, was ever so dutifully obedient to the voice of God's calling, as to yield presently without striving and much opposition. No, let the best man living, who hath well observed himself before and 
Corrected us as an untamed Heifer. ●●r. 31. ●8.  after his sound conversion, be brought to answer in this case, and he will confess, that in all those means whereby God fairly wooed him to convert unto him, he always was strangely perverse, careless, scornful and froward in every motion of grace: till God's spirit had thoroughly wrought upon his heart. Wherefore we affirm, that Every one whatsoever doth carry himself so stubbornly against this Preparatory grace of his conversion, as that he deserves thereby to be forsaken of God and left to final impenitency. Nor can that be the cause why God converts this man and not another, 
* D●…. S●●t. ●em de 3. & 4. ●rt p. 10.  quia hic novam opponit contumaciam, ●ll● non opponit, as the Arminians falsely affirm: for all are contumacious and rebellious against this grace of their vocation: but the reason is because when both rebel, God justly forsakes one in his rebellion, and most mereifully follows the other with fresh supply of more powerful grace till he have healed his rebellion, and caused him to return.  
Thus then both the Elect and Reprobate resist: but the Elect for a time, the Reprobate finally. The difference is from God. The Reprobate neglect and cast off him: 
* Prov. 1. 24. & seq. 9 Chron. ●4. 2●.  wherefore in justice he neglects and casts off them, leaving them to follow their own wills, and the counsels of their reprobate mind. Being so forsaken, their hearts become as hard as the ●●ather millstone, their consciences scared, their affections dead: all sense of grace or sin worn out of the soul, and ●…all obstinacy against God fixed therein. And in this sense we grant there may be a ●…all resistency against Grace, namely in the reprobate opposing and wilfully neglecting all those outward means of Grace, all those inward works of grace whereby they were invited and prepared to Conversion. Of this rebellion do the Scriptures in every place complain and accuse the ungodly, that [when 
a jer. 6. 16. 17  God bids them walk in the good way, they say, They will not walk therein; when he bids them hearken to the sound of the Trumpet, they say, We will not barken] that, [they 
b job ●1. 14.  say unto God, Depart from 〈◊〉 we desire not the knowledge of thy ways] that [
c ●sa 65. 2. Rom. 10. ●lt.  God stretcheth forth his hands all the day long to a rebellious and gainsaying people] that [he 
d Prov. 1. 24.  calleth and they refuse] that 
e Ezek. 12. 2. Act. 28. 27.  [they have eyes to see and will not see, ears to hear and hear not] that [they 
f Act. 7. 51.  resist the Holy Ghost] that 
g Esa. 63. 10.  [they Rebel and vex his Holy Spirit] that [Christ 
h Mat. 23. 27.  would have gathered jerusalem but she woulld not] that [he 
i joh. 5. 34. 40.  preached unto the jews to the end they might be saved, but they would not come unto him that they might have life.] with a thousand the like testimonies 
k Psal. 58. 5. Act. 13. 46.  setting forth the stubbornness and hardness of men's hearts in rejecting this grace of God offered to them, and despising the riches of his goodness that should lead them unto repentance. All which places noting out unto us a s●all resistency, are to be understood not of that Special grace whereby God intends to work man's Conversion, as our Adversaries pervert them, but of that common grace in the ordinary Antecedents of man's Conversion whereby God calleth all unto himself. Of which grace we confess that it 
a 〈◊〉 Cor. 6. 1.  may be received in vain, that 
b Mat. ●5. 25. 28.  this talon may be hidden in the ground and become unprofitable: as Scriptures together with lamentable experience testify in three 
c Mat. 13. 19 & seq.  parts of ●oure that hear the Word unprofitably, in those temporary outside seeming Christians, who 
d Heb. 6. 4. & seq.  after illumination in the truth and much affection to goodness, quite fallaway: and 
e 〈◊〉 Pet. 2. 21.  after they have known the way of righteousness turn away from the holy Commandment given unto them. So that by this fault, all comes utterly to naught, and they perish ●…ally in their natural corruption.  
But now the Elect albeit they are also disobedient and froward at the first, yet God forsakes them not, but in mercy goes on to perfect the work that he hath begun, till Grace g●ts the victory over their Corruption Till that their outward fashionable s●vice of God be turned into true spiritual worship, their knowledge made effectual to all holy practice, their consciences sprinkled with the blood of Christ and freed from legal terrors, their worldly sorrow turned into godly grief, their slight wishes and hope of mercy, changed into zealous prayers for, and firm belief of Pardon, their partial and halting reformation of life, turned into perfect and sincere obedience.  
And thus far of the ordinary preparations to Grace, and how far they are resisted: I come in the next place to our Conversion itself. Which is to be considered two ways.  
1. In actu primo, as it is the work of God's Spirit on us, renewing our corrupt nature, healing all vitions, infusing all virtuous inclinations into each faculty; by which Habitual infused qualities they are disposed to all Spiritual and Holy actions. This is the work of God by his preventing grace.  
2. In actu sicundo, as it is our work converting ourselves to God in all holy operations of Faith, Love, and godly Obedience, which Acts we do by the help of God's subsequent and assisting Grace.  
Of Conversion in both senses we are to inquire, how far it may be resisted and hindered: touching the first, namely, our Habitual Conversion in the infusion of all gracious habits, this conclusion is to be defended.  
That in our first Conversion or Sanctification we are merely Passive, and cannot by any Act of ours either work it ourselves, or binder God's working of it.  
This is apparent by the Scriptures, which testify unto us what our state is before Conversion, what the work of God is in our Conversion: namely, That we are dead in sins, Ephes. 2. 1. Col. 2. 13. Matth. 8. 22. Ephes. 5. 14. That we are blind, and very darkness in regard of Spiritual knowledge, Rev. 3. 18. Ephes. 4. 17. & 5. 8. Matth. 6. 23. Luc. 4. 18. john 1. 5. Act. 26. 18. 1. Cor. 2 14. That our hearts are stony, destitute of all sense and motions of goodness, Ezek. 36. 26. & 11. 19 Again, that God's work in our Conversion is a raising from the dead, Ephes. 2. 5. Col. 2. 12. Rev. 20. 6. john 5. 21. 25. A restoring of sight to the blind, Luc. 4. 18. A new generation and birth of a man, joh. 1. 13. joh. 3. 3. Another creation of him, Ephes. 2 10. Psal. 51. 12. 2. Cor. 5. 17. Gal. 6. 15. The giving of a new heart of flesh, and taking away of the old stony heart, Ezek. 11. 19 Out of which and many the like places, we conclude, that a man can do no more in the effecting or hindering of his first Conversion, than the Matter can do in regard of the Form, to receive or reject it, no more than Adam's body could resist the entrance of the soul into it, or Lazarus carcase and the dead bones in Ezekiel could refuse the spirit of life's coming into them, no more than an infant can hinder its own conception and birth, or the world the creation of itself, no more than the bodies of those sick persons whom Christ cured by his word, could hinder the restitution of health when Christ commanded them to be whole, or the eyes of the blind could nill the restoring of their sight, or the air that is dark can refuse to be enlightened: in brief, a man's heart can no more hinder the work of God's grace in changing it out of stone into flesh, than the body of Lot's wife could resist the force of his power in turning it out of flesh into a pillar of salt. Against this Doctrine of man's Passiveness in his first Conversion, our adversaries object many things, qualifying the rigour of those censures the Scriptures give touching our utter disability, eluding their force by many subtle shifts, all devised only to this purpose, that our Conversion may not be thought to be altogether of grace, but shared between the grace of God, and some power of our own 
See the defence of the Remonstrants opinion about the 4. Article exhibited in the Synod. in the acts of the Synod printed by the Remonstrants, Rev. 3. 17.  To allege and answer every cavil were a business of more length than difficulty: unto them all in general I answer, That he that takes a man's judgement touching man's abilities, he follows the sentence of a blind corrupt judge, and that in his own cause. It is the Lord that judgeth us, and it becometh us to submit to his censure, not to extol ourselves when he abaseth us, lest we be found liars like those hypocritical Laodiceans, boasting that we are rich and increased with goods, and have need of nothing when in the mean God knows though we know not, how that we are wretched, and miserable, and poor, and blind, and naked, standing in need of all things. Wherefore let this truth always stand firm, that as no man can prepare himself by any strength of his own effectually to work his Sanctification, either alone by himself, or as a coworker with the Spirit of grace, so no man can hinder the work of God's Spirit when he intends to bestow this first grace of Sanctification upon a sinner.  
This of Habitual Conversion in the internal 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 habits infused, as when we actually believe, repent, and do other good works. This Active Conversion is nothing but the practice of Sanctification, when being made holy and good, we do good and holy works, as a man after he is raised from death, or restored to health, performs the actions of a living, of a healthy man. For that similitude of S. Augustine's is certaine, Non ideo currit rota, ut sit rotunda, etc. as a wheel runs not that it may be round, but because it is round; so the will believes 
Ad Simply. l. 1. quest. 2.  not that it may be regenerate, but because it is regenerate. And therefore that is an error of the coursest bran, when our adversaries make the act of Believing 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 holiness infused into our souls. Now then touching these actions proceeding from grace inherent the question is, how far they are in man's power to refuse the doing of them: and the question may be laid generally touching all good works inward or outward, thus: Whether or no that man who is truly sanctified may refuse to do any good and holy work 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 principal grace, and all the dispute is touching the act thereof, we may restrain the question unto it, though whatever can be spoken of man's 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 believe and assent to the Promise, or not? For the explication of this point, How far every good action is in a godly man's power to do 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 himself renewed and sanctified in all his faculties. The former is termed Principium à quo, the latter Principium quod: man worketh, but he must be moved thereto and assisted by the Spirit of grace: both together concur to the producing of every holy action. I say both together: for although man in his first conversion was merely passive, God's spirit working all without man's help: yet Man in performance of any holy act is not merely Active, able to do all of himself without God's help. No, he is partly Passive, partly Active: Passive as he stands in need of God's grace to stir up, guide, and strengthen the endeavour of each faculty in the doing of good: Active in as much as being thus helped by Grace, himself willingly moves himself to every godly work. Now by reason of this concurrence of man with God, these operations of grace are properly called Man's work, not Gods work in man. So that when a regenerate man believes, this act though it be caused by God's Spirit, yet it is done and exercised by Man voluntarily moving himself in that action, and therefore we say it is Man that believeth, not God's spirit that believeth: as if the act of believing were wrought in man's Will by the Spirit of God, in the same sort, as jugglers work strange motions in their Puppets, which seem to do wondrous feats, but 'tis an unseen hand that's the cause of all. Such gross conceits should not have been devised by ingenuous minds, and put upon so plain and clear doctrine as that is touching the concurrence of God's grace with our strength in all Holy actions whatsoever. The point is easy to him that will understand, Every good desire and good work is partly from man, because he wills it, he works it, but principally from God's Spirit, because he makes Man to will and to work it. Without which cooperating grace, man by Habitual inherent grace could do no good work at all; according to that of Christ, joh. 15. 5. Without me ye can do nothing, and of the Apostle, Phil. 1. 6. He that hath begun the good work will also perform it; and again, Phil. 2. 13. It is God that worketh in you both the will and the deed, even of his good pleasure: and again, 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 explained, 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 goodness, infused into it.  
2. Corruption in a vicious Quality disposing it to evil.   
These two Qualities abide in the regenerate, and oppose one another, till sin be finally overcome & abolished by death. Upon these undeniable grounds let us proceed to declare what is a regenerate man's resistance that he makes against the working of Grace in hindering the performance of any good work: which you shall perceive by these two conclusions:  
1. A man regenerate so far forth as he is Spiritual, never resists the work 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; & therefore they tell ●…ge wonders in Divinity, who teach that man's 〈…〉 put in aequilibrio, hanging like a beam upon 〈…〉 to bow either way, and indifferently disposed to 〈◊〉 good or evil. A very dream it is, contrary to all S●…●●d experience, whereby we are taught that 〈◊〉 〈◊〉 ●●ing regenerate and made spiritual, as it is so, 〈◊〉 so far from standing upon terms of indifferency, deliberating whether it shall yield, or whether it shall deny obedience, whether it shall believe or not believe, etc. as on the contrary it doth most constantly and eatnestly desire in all things to obey always. A man whose eye God hath truly enlightened and touched his heart by the finger of his sanctifying Spirit, doth not stand in a mammering, shall I, shall I? shall I believe, shall I obey, were I best do this good work, or shall I let it alone? No, all his desire is now for godliness, the weight and strength of his resolutions and affections lean wholly to obedience, his will chooseth the good with full purpose to cleave to that only, turning itself from evil with much hatred and detestation.  
This constant determination of the spiritual will unto obedience and that only, is a thing most manifest in Scriptures and experience of all the Saints, in their prayers, purposes, desires to obey, their joy when they could do it, their grief when they could not. Let thy kingdom come, thy will be done, is the prayer of every faithful soul not standing upon quarrelsome terms of yielding or refusing, but wholly submitting itself and suing for obedience. Oh, faith David, that my ways were directed that I might keep thy testimonies, Unite my heart unto 
Psal. 119.  thee that I may fear thy name, Incline mine heart unto thy testimonies; with a thousand such prayers of that holy man, showing the firm resolution of a sanctified soul only aiming at obedience. Lord increase our faith, prayed the weak Disciples, Lord I believe, help mine unbelief, that new convert; in both we see an earnest desire, not an indifferent deliberation. That prayer of the whole Church is excellent, Psal. 68 28. Lord confirm that which thou hast wrought in us; and more fully, Cant. 1. 2. Draw me, we will run after thee. Here's no resistency, no hanging back, or standing aloof off in a doubtful devising what to do; but as soon as these Virgins (in the first verse) have smelled the favour of the precious ointments of Christ's grace, poured out into their souls, they love him, him only, him entirely, they'll go, they'll run after him: and whereas corruption clogs them in their course, they still show their readiness to come, by their willingness to be drawn. And such is the temper of every regenerate man; His obedience is his Heart's joy and desire, and there is nothing that grieves him more, than when he is carried away by his carnal will and unsanctified part, against his spiritual and gracious resolutions, as may appear for all, by that bitter complaint of the Apostle, Rom. 7. the latter end of the Chapter. Wherefore the regenerate Will stands not Neuter between sin and grace, but takes part with grace against sin, in a constant resolvedness to hold with God and Goodness, against all things that are contrary to them, according to that of Christ, [The Spirit indeed it willing, but the Flesh is weak] and that of the Apostle [They 
Marc. 14. 38. Rom. 8. 5.  that live after the Spirit savour the things of the Spirit.]  
Now this is that most blessed work of the Spirit of grace in the regeneration of man's will, namely, the taking away of that resistency which our adversaries so stiffly and odiously stand for against us and the truth. They say that grace leaves the will in indifferency, so that it hath power to resist: we maintain the contrary, that the proper work of grace in sanctifying our will, is to determine and incline the motions of it only to obedience, and to take away all power of resisting or disobeying. Which appears thus, To disobey and not to believe is an act of the greatest sinfulness that can be. To be able to commit this act comes not from power and strength, but from weakness and infirmity: Perfect strength and liberty is to have no power nor will to commit any sin at all, as it is in God, and the blessed Spirits, and Christ's humanity; to be able to do that which is evil is from weakness, from corruption. Now in the sanctified will this corruption is in part done away by grace: so that so far as the will is made Spiritual, it neither doth nor can resist and be disobedient; it doth not, because it cannot: it cannot, because it will not; it will not, because by this new infused grace and holiness it is made [always willing] to obey. But this point is cleared by the late worthy Bishop of Salisbury.  
The second conclusion is this,  
2. That a man regenerate, so far forth as be is carnal, doth always resist the work of grace, being unwilling and backward to perform any holy action.  
This is manifest by that of the Apostle, Rom. 8. 5. They that are after the flesh savour the things of the flesh: and again, Gal. 5. 17. The flesh lusteth against the spirit. In experience nothing is more certain, even the best men in their best works, and best temper, do sensibly feel many twinges of a froward heart, crossing and interrupting their cheerful performance of holy duties. From which rebellion of the Law in our members against the Law in our minds, the most sanctified man in the world is not free, but as long as he lives he hath cause to complain with the holy Apostle, [When I would do good I am thus yoked 
Rom. 7. 21.  that Evil is present with me.] In this opposition of two contrary principles of all our good and evil actions, we have to observe these two things,  
1. The necessity of the concurrence of God's cooperating grace in all holy actions, to be done after our first Conversion. For if God should give unto us a power only to do well, by the infusion of Habitual grace, and then should leave us unto ourselves for the exercise of the Act, it is apparent that we should never bring this power into Act by our own strength. For whereas we are sanctified but in part, and there remains in every faculty a corrupt inclination to evil as well as an holy disposition to good, did not the Spirit of God constantly & powerfully assist us in well doing, Corruption would prevail against Grace, & lead us captive unto the Law of sin that is in our members. Not that Corruption is stronger than Grace, but because we without the aid of God's Spirit should be more ready to follow the sinful motions of our corrupted nature, than the sanctified inclinations of grace. And if Adam's will being only mutable, but not as yet tainted with any inward corruption, nevertheless wanting the effectual assistance and support of God's grace, was so easily seduced by temptation: much more our Wills, that are holy but in part, would quickly be enticed and drawn away by the deceivableness of inward concupiscence, and by the subtlety of Satan's temptations, if the Spirit of God did not work mightily in us; repressing the motions of sin, and aiding us against all outward provocations to disobedience.  
2. The true cause and root of that irregularity which is found in the obedience of a regenerate man. Which is not that indifferency or freedom our Adversaries contend for, whereby 'tis in the power of a man regenerate at all times to choose whether he will do good or evil, but it is that opposition which the Flesh maketh against the Spirit: by reason whereof a regenerate man, when by Grace he constantly desires to obey, is by Corruption hindered in the performance This is plain by that of the Apostle, Rom. 7. 19 20. I do not the good things which I would, but the evil which I would not, that do I: Now if I do that I would not, it is no more I that do it, but the sin that dwelleth in me. And again, Gal. 5. 17. The flesh and spirit are contrary one to the other, so that ye cannot do the same things that ye would. Whence it is manifest, that when a regenerate man fails in his obedience it comes not to pass because his will is free, and so willing to do that which is evil, but because his will is not so free from the power of his corruption, as it desires to be, 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 always remaining so long as any corruption abides in him, which will perpetually make some opposition more or less in the performance of every good work. But for the prevailing act of Resistency whereby such good works might be quite hindered, we affirm that by the power of assisting grace effectually aiding 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 prevails: Sin and the World may plead much worth and loveliness, but yet in fine the love of God overtops all earthly base delights, and fills the soul with the only desire of enjoying that alone most blessed and infinite goodness. Thus Amaleck may fight, but Israel will get the victory: a victory indeed certain in regard of the event, but with some uncertainty in the Combat, wherein Israel is sometime put unto the worst. For you are to note that albeit in the general as touching those main and principal Acts of believing, repenting, persevering in obedience, etc. grace doth work so effectually with man's regenerate will, that corruption cannot hinder it in the exercise of those Acts: nevertheless, in many particular actions after his first conversion in the continued practice of Sanctification, he may obey the entice 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 deny that effectual assistance which at other times he affords, and then he leaves us unto our own strength, for experiment to try what is in us, for humiliation in discovery of our weakness unto us, for exercise of Christian watchfulness in making diligent use of all gracious helps, and the like good purposes. In which case, a man that is thus left unto himself, presently lends an ear to the deceivable suggestions of Sin and Satan, whereby, wanting a rescue to bring him off clear in this assault, he is vanquished and though with much unwillingness, led away a prisoner unto those his spiritual Adversaries. During the time of which bondage, though grace show itself so far, as to cause many an heavy sigh, an hearty prayer and longing wish after its former freedom, yet can he not make a fair escape from his corruption, till God's spirit return and bring li●… with 〈◊〉, breaking the gates of Brass, and cutting in sunder the 
2 Cor. 3. 17.  bars of Iron, that is, enlarging the heart that it may again freely run the way of God's Commandments. And thus we confess that a regenerate man may resist the grace of God; he may 
a 2 Thes 5. 19  Quench the Spirit, he may 
b Eph. 4. 30.  Grieve the the Spirit, he may 
c Heb. 3. 12.  Depart away from God through an evil and deceitful heart, he may 
d Psal. 107. 11  Rebel against the words of God, and contemn the counsel 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 perpetual: corruption may for a time let the exercise of some particular graces, but in all and always it shall never hinder: God who hath given unto a regenerate man a power to believe by the changing of his will through the infusion of a constant inclination to all spiritual good, will also cause the Act of believing 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 do that, which above all things in the world it most desires to do, namely, believe and obey the Gospel.  
Now to shut up all touching this point of Man's liberty in resisting the grace of God, the sum of all is this. Before true Conversion all unregenerate persons do resist the gracious means 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 work it, or to hinder it.  
After their Conversion in the doing of all good works immanent or transient, they resist not so far as they are Spiritual, they cannot but resist so far as they are Carnal. And though in time of temptation and Spiritual desertion the flesh do not only resist but also prevail, to the hindrance of many particular gracious actions, yet for those main and principal Acts of Faith, Repentance, Love of God, Hatred of Evil, etc. the Spirit is infallibly victorious both to do them after the first Conversion, and also finally to persevere in doing of them. Which comes to pass thus,  
1. By Habitual grace infused, the Sanctified will is constantly determined to embrace all Spiritual good.  
2. By assisting grace the will is stirred up, provoked, alured and inclined to obedience, through the proposal 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 mind to do that which it desires?  
Hence you may perceive the vanity and odiousness of those imputations of Manicheisme and Stoicism, which our adversaries the Jesuits and Arminians throw upon this Orthodox Doctrine, crying out upon us, as if we destroyed nature, offered violence to the will, took away all liberty from the will, and turned it in the mere necessity of those natural instincts and inclinations that are in brute beasts: yea, as if we made the will like a dull and senseless block, that cannot move itself a jot in any action of grace. These are unworthy calumnies, raised out of malice or ignorance in the great work of Sanctification: for refutation we need but deny what they barely affirms; and tell them again, 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 Weathercock, to move any way, in an indifferency to will and do any thing, but in a fixed determination to will and do nothing but what is good. Which determination is not from any violent compulsion of an external Agent, as if the will were moved by grace unwillingly; nor yet by imposing upon the will any natural necessity from some internal principle, as if the will did incline to good unwillingly without reason and choice, like the natural propensity in a stone to move downwards, or the instinct in brute beasts. No, this determination of the Will to will only good, is from an internal cause, viz. Habitual Sanctity infused into it, after which infusion the will inclines itself immutably, yet freely to that alone which is Spiritually good. It cannot choose but will it, yet it wills it freely: for to affirm that this immutable inclination to one part takes away all freedom from the will, is to deny that there is any freedom of will, either in unregenerate men and damned spirits whose wills are inclined only to evil, yet they sin freely, or in God, in the elect Angels, in the Saints departed, in the manhood of Christ, all whose wills are immutably, infallibly 
Est enim quaedam necessitas voluntaria, as Moulin truly, Anat. Armin.  and after a sort necessarily inclined only to good, and yet they will it most freely without all force or Physical necessity. The nearer we come unto these, the nigher we are unto 
* Heb. 12. 23.  perfection in every faculty. And certainly most desirable is that necessity, or immutability, or servitude, or determination, or call it what you will, whereby our wills are so disposed as they cannot but choose the good, cannot but be servants of righteousness, cannot but endeavour always to obey, cannot but be holy and happy. Who would think himself wronged that is thus blest, or imprisoned that is thus restrained? Surely it is admirable what strange benefit these jesuited Arminians have found out in that property of man's will, which so fiercely they strive for, namely, that it must always be indifferently disposed to good and evil, having an equal power to will both alike. Is this so rare a privilege of nature? what, such an excellent virtue to be able to commit an horrible offence, to disobey the Gospel, to despise God's grace, to be a slave to sin, to do enough at any time to damn one's self? call we this a prerogative of Nature, and is it worth so much contention as hath been made for it? They deserve to enjoy it that are so much in love with it. But you are to know that this pertinacity in pleading for Nature's prerogatives, is nothing but a cunning pretence to debase the dignity of grace, and to arm man against God in all pride and contumacy, as if we could frustrate his works, and bring his counsels to nought, and that if we do obey when he calls us, we may triumph in our strength, if we do not obey, we may yet glory in our malice, whereby we could make void Gods holy intentions of doing us good. But how happy had it been for those collapsed Angels, and for all Adam's posterity, had his and their wills been created with that immutable inclination to goodness, wherein the Elect Angels and Saints departed are now confirmed? And how happy shall we also be, when we shall be able to obey as those heavenly Spirits now do willingly, constantly, unchangeably, having neither will nor power to disobey? This service of God alone is perfect freedom; and if the Son make us but in this sort free, then are we free indeed. Let us while we here go mourning under the burden of our flesh, and that sin which hangeth on so fast, let's often send up a wish, a prayer to Heaven for the full accomplishment of our redemption: sighing within ourselves, and waiting till we also be delivered from the bondage of that remainder of corruption in us, into that glorious freedom of the Sons of God. Amen.  
We have, by the grace of God, finished the first point that in the beginning I proposed touching the Antecedents 
2. General.  of Faith; namely our Vocation and Conversion unto God. Wherein hath been showed at large by what means and in what manner a sinner is made partaker of the grace of God unto salvation. In which search, I have endeavoured to go no further than I could see the Scriptures lead me the way: contenting myself with that knowledge of this secret and wonderful work of Grace, which might be to you and me most profitable: letting pass those curious speculations which have been conceived touching these things by men that have discovered more willingness to dispute and quarrel, than good affection to learn or teach aught aright in so holy a business. My aim herein hath been, to let you see what is the original and generation of that most precious grace of Faith, whereof we are to speak. The sum of all that hath been more at large delivered, is thus much in brief: that Sanctification or inherent Grace is at the first wrought in the soul of an elect sinner, merely and only by the Spirit of God infusing into the soul new abilities and perfections in each power thereof. This work of the Spirit is such, that we cannot by any worth of ours deserve it, we cannot by any inward power of our own effect it in part, or in whole: lastly, we cannot by any liberty and strength we have so forcibly resist as to hinder God's spirit when he intends to work it. Now of this our Sanctification, Faith is a part, being an inherent gracious quality infused into the soul at our effectual Conversion or Regeneration. For its original therefore it is Divine, being wrought in us by an immediate action of the spirit of Grace, and not any way springing from the liberty of our wills, or strength of our corrupted nature. We are then now by the assistance of God, to come unto the explication of the nature of Faith itself, to show you what this grace is, wherein the Being thereof doth consist. An inquiry it is full of much difficulty; but the absolute necessity and singular profit of this knowledge must enforce every one of us to use the uttermost of all godly diligence in searching out the nature of so glorious and useful a Grace as Faith is. The whole frame of Christianity turns upon this hinge; Faith like blood runs through every vein of the wholebody of Religion, it gives life and direction to every holy action, it's the staff of our strength, the support of all our comfort, yea, the life of our souls lies upon it, and by it the just shall live or by nothing. Wherefore it concerns us nearly both to know what it is, and when we know it, to be sure that we ourselves have it. Not to have Faith, is to want Christ and all hope of happiness: not to know what Faith is, is a strong presumption of not having Faith. The Apostle concludes both in that exbortation of his to the Corinthians, 2 Cor. 13. 5. wherewith we also ought to be admonished; Prove yourselves whether you are in the faith: examine yourselves, know ye not your own selves, that jesus Christ is in you except ye be reprobates?  
To come then to the unfolding of the essence of Christian Faith: I shall begin at the lowest step thereof, and so by degrees ascend higher. 1. In the first place showing unto you the nature of Faith or Belief in general, as this word is taken in the largest extent in relation to all civil or natural things. 2. In the next place explaining the meaning of this word Faith as it is used in special about Divine and Supernatural things declared to us in Scriptures. The opening of the nature of Belief in general will give much light for the understanding of the special consideration thereof: therefore I begin with that first:  
Not to trouble you with reckoning up all the improper acceptions of this word Fides, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and to tell you that sometime it is taken for Fidelity or Trustiness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as when a thing is done or spoken bonafide, faithfully or trustily, and in that exclamation Vestram fidem! etc. sometimes for Arguments or Proofs, from Reason or Authority brought to breed belief in another, which acception is usual in Rhetoritians, Arist. 1. Rhet. c. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Quintil. l. 5. cap. 10. Haec omnia [argumenta] generaliter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellant, etc. Faith or Belief in the proper acception of the word, is [an Assent to such matters a● are known only by Revelation from another.] This definition agrees to belief as it is taken in the largest sense: the Genus i● Assent, the difference is taken from the object whereto Assent is yielded, and that is such things as we understand only by another's revelation. Both parts will be plainly understood, if we distinguish between three sorts of knowledge [Cognitionis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] that are incident unto man:  
1. The first is Scientia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Knowledge properly so 
Vid. Scot sent. l. 3. dist. 24. quaest. unica.  called, which is bred in us by the evident certainty of things presented unto our reason or sense. When we understand such principles and conclusions in all arts and sciences as are demonstrable by evident and infallible reason, or when we know such particulars as come under our senses when they are rightly disposed.  
2. The second is Opinio, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Opinion, an imperfect knowledge of things not clearly presented unto reason or sense; when we apprehend things in part and obscurely, so that we cannot absolutely say 'tis this or 'tis that.  
3. The third is Fides, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Belief, which is a knowledge grounded on testimony and authority of others, when we assent to those things whereof by our own sense and reason we have no certainty nor evidence, only we believe them, because such and such have told us they are so. These three diverse apprehensions of things we express in forms of speech agreeable; the first, when we say, I know this to be so: the second thus, I think it is so: the last in this, I believe it is so. A great difference there is between these three apprehensions of the understanding as every one may easily discern: but more clearly thus it stands.  
1. Knowledge whether it be of things past, present, or to come, hath evermore certainty in the subject, and evidence in the object accompanying it. For the things that are known must be always apparent to the senses or to the understanding. To the senses by the proportionableness of the qualities in the Object, and due application of them to the Organ. To the understanding by the bright light of reason shining in the things themselves. Wherefore the Object of knowledge is evermore evident, and being thus evident and apparent, the apprehension thereof in the Subject, by the sense and understanding must needs be clear and most distinct: whence ariseth such an assent unto the truth of the thing, as is most firm and certain, excluding all doubting whatsoever: as for instance, that the Fire is hot, the Water moist, the Sun light, that, Quicquid dicitur vel negatur de Vniversali, dicitur vel negatur de Particulari, &, Quae conveniunt in uno tertio, inter se conveniunt, with the like; these things are evident, making such a lively impression upon the senses, and so clearly discovering their reasonableness to the understanding, that we strongly assent unto their truth without all doubting.  
2. Opinion is contrary unto knowledge, and always hath uncertainty in the Subject, and inevidence in the Object, attending on it. For some things there are of their own nature uncertain and contingent, whereof our best knowledge is but a doubtful conjecture: as that a red evening and a grey morning should bring a fair day. Again, those things that are in themselves certain enough and necessary, yet unto us they will be but only probable and conjectural, if either our senses through weakness and distemper perceive them not throughly, or our understanding do not clearly apprehend the nature and reason of them. Whence it follows, that for want of clear evidence in the things themselves, our assent unto their truth will be always wavering & doubtful, without any fixed determination to embrace any side resolvedly, but so holding itself to that part which for the present seems most probable, as that it is ready to shift itself unto the other side, when better reason shall be discovered.  
3. Belief partly agrees, partly differs both from the one and the other: for it partakes but of one property, namely, certainty in the Subject, though very variable, but never of evidence in the Object. Both shall appear unto you in order. For the Object of belief it may be certain and necessary in itself, but quâ tale it is never evident to the believer. For evident, as I said before, those things only are which by their own proper quality and light work a clear apprehension of themselves in the senses, or understanding, or both. Now such things are not believed but known: as for instance, what we see, hear, touch, taste, or smell by these senses orderly disposed, we do not say we believe it, but we know it, as that the Fire is hot, the Water cold. He that relates unto me an accident that himself hath seen, He knows it, but I that hear him, do believe it. Again, things that we understand by manifest and infallible reason, those also we know, we do not believe: as for example, If an Astronomer foretell an Eclipse to fall out an hundred years hence, he doth not believe, but he knows this effect will ensue by the infallible motion of the Heavens: but an unlearned man that finds this in an Ephemerideses, he only believes it. But now that which is the Object of Belief, so far as it is the Object thereof, doth not fall under the clear apprehension either of sense or understanding, by its own natural light. For things believed are of three sorts, Past, Present, or to Come. Of things Past before we were, and of things to Come, 'tis not possible for us to get any knowledge from the things themselves, by our sense or reason, unless it be Astronomical demonstrations, as was touched before, or such Physical effects as depend upon necessary connexion of their causes. Touching things Present, but yet far removed out of the reach of sense, and eye of reason, as what is now done in foreign Countries: there is the same impossibility of knowledge by the proper evidence of the things themselves. In every one of these our sense utterly fails us, & our reason which begins at sense, fails us also; and cannot supply the defect of sense by a necessary deduction of one thing out of another: and therefore it is impossible for us to get the knowledge of these things otherwise than by history and records of times past, by discourse and relation of things present from such as have seen and known them, by predictions of things to come. Wherein though we may understand, and that clearly enough, what is recorded, discoursed of, and foretold, yet will the truth of these things be always inevident to us, unless our own sense or reason could also comprehend them. As for instance, when we read any part of the Roman History, as the description of the battle at Cannae, in Livy, we understand perfectly what he saith, and we believe it also: but unto no mortal man was the truth of this accident, evident, but only to such as were then living, who felt and saw that calamity of the Roman state. So, when a traveller reports unto us what he hath seen in foreign parts; we understand what he saith, and do haply believe him, but nothing of all that he saith is evident unto us, till we ourselves have seen the same things as well as he. Take it then universally thus: All Objects of Belief are known only by the relation and telling of another. But no relation of any thing which another makes unto me, can make the thing related evident unto me, i. e. so to represent it to my senses and understanding, that my apprehension of it should be the same with his that hath had the experimental knowledge of it. Let a man describe unto another the fashion of some stately building, or the situation of some City which he hath seen, though he do it in the most lively manner that may be possible, yet can heenever turn his Auditor into a Spectator, and make the thing he 
Segnius irritant animum demissa per aures, quam quae sunt oculis subjecta fidelibus. Is true only in comparing of writing and speaking about abstract matters.  describes evident to his apprehension, unless by his discourse he were able to communicate unto him his own eyes. So the most exquisite discourse of some point of Philosophy made unto a yongue auditor in that science, cannot make the point evident unto him, unless the reader could with his words convey his own understanding into his hearer. Such descriptions and discourses can only effect thus much, that the hearer shall frame unto himself a more lively imagination of things related to him: but yet till his own eyes, and his own reason have fully informed him by immediate experiments from the thing itself, that imagination or conceit cannot make the thing truly evident. And in that case. let a man (for example) that hath never seen the King, but only heard him described, 
Or let a grounded Scholar compare the conceits of things he hath now by his own reason, with those which had he being a novice, etc.  or seen his picture, let him compare that imagination which he hath of him by those means, with that other which the very beholding of his person will cause in his mind: and he shall manifestly perceive that our knowledge of things which we get by another's relation, falls wonderfully short of that other knowledge which is bred in us by the proper evidence of the things themselves: and that the difference is great between the knowing of a thing per speciem propriam, as the seeing of a living face, and the knowing of the same thing per speciem alienam, as the seeing of a lively picture.  
Hitherto of that property wherein Belief and Knowledge do differ, namely, evidence of the object, Knowledge is an assent to things evident, Belief an assent to things inevident. The other property follows, wherein Belief agrees with Knowledge and differs from Opinion, and that is Certainty in the Subject. For in Opinion the Assent is always uncertain, and if not equally indifferent, yet inclinable to either side, even when its most strongly carried toward one. But in Belief the Understanding passes over its assent and approbation unto the truth of one part, whereupon it fixeth and resteth itself. And therefore that definition of Belief, which Suidas hath, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Vehemency of Opinion, or a vehement Opinion, comes far short of truth and exactness: for even a vehement opinion hath always uncertainty of Assent necessarily joined with it: but it is not so in Belief, wherein, as in Knowledge, the Assent may be certain without all doubting. Now of this we are to inquire, what those grounds are whereon men build the Certainty of their Assent in matters of Belief, they are these three:  
1. The Authority of the Speaker.  
2. The Consequence of things spoken, in regard of some good or evil in it of great moment, that concerns us.  
3. Some Eperiment in part of the truth of that which is related. According to the diversity of these three things, our Belief increaseth more or less in certainty and strength of Assent: which appears thus;  
1. For the speakers authority, two things there are that win credit unto his testimony: 1. Wisdom and Skill that he be not deceived himself. 2. Fidelity and Honesty that he will not deceive us. Both these are needful, for neither do we believe a simple man though honest: nor yet will we trust a wise man, if he be not honest. But when we have a full persuasion of a man's wisdom and faithfulness by experience formerly had in other things, than we give full credit to his words.  
2. The nature of the thing much altars the strength of our belief: for if it be a slight matter, that toucheth us not with any apprehension of special delight or commodity, benefit or danger redounding to ourselves, be the relation of it never so true, and our understanding of it clear enough, yet we heed not the matter much, nor doth the mind fix itself upon it in any settled and firm assent. But if the matter be of some great consequence that touches us nearly, we believe, as sooner, so with more strength and intention of assent. What we much desire or greatly fear, we easily believe, and though our apprehension of it be not very clear, yet we are willing even to force upon ourselves a persuasion of it.  
3. Experiment also in part doth greatly add unto the strength of our belief. A story or prophesy whereof we evidently know some part to be true, we do more easily and firmly believe the rest. A learner that hears a discourse of some conclusion in Nature or Morality, if he perceive some part of the truth evidently, he is the more willingly induced to assent unto his teacher in all the rest. One or two conclusions throughly understood, marvellously strengthen our assent to the truth of those that we do not as yet comprehend.  
Where all these meet together, there belief is firm and certain: so far as any fails, so much is our assent weakened. But of the three, the authority of the speaker is the chiefest, whose wisdom and fidelity certainly known unto us, will move us to a certain belief of those things, wherein we apprehend no great matter of consequence, nor discern any evidence of the truth at all: whereas if one that hath neither wit nor honesty tell us of a matter of greatest moment, whereof we also see the probability and truth in part, yet doth he not persuade us to belief, though he may move us to a strong suspicion.  
Thus than you see that assent, being the approbation of the truth of any thing, is common to Knowledge, Opinion and Belief: but with this difference, In exact Knowledge our assent is always firm and unremovable, in Opinion 'tis always wavering and mutable, in Belief 'tis certain, but more or less according to the different concurrence of those three forenamed grounds. Now out of that which I have spoken, let these two conclusions be carefully observed:  
1. That all Knowledge is more certain than Belief, which rule you must understand in things of the same kind, not of diverse, thus: He that most firmly believes any truth upon the former grounds, is not yet so certain of it as he that perfectly knows it; as a Countryman who strongly believes that the Sun or least Star is bigger than the whole Earth, upon the affirmation of a learned and honest Mathematician, is not yet so certain of it as when afterward he knows it by infallible demonstration. But now in diverse kinds our belief of some things may be more certain than our knowledge of others: as our belief of divine things upon God's testimony, may be more certain than the knowledge of humane things by the light of our reason; because our understanding hath always this prejudice, that in the general it may possibly err, but God's Word cannot err at all.  
2. That perfect Knowledge takes away all Belief: 
Cognitie 1. Abstractiva 〈◊〉 evacuat sidem. 2. Intuitiva evacuat. Scot ubi supra.  that is, (for so you must understand it) perfect knowledge of any thing excludes all belief of the same thing: otherwise, perfect knowledge in one thing may help our belief in another, and knowledge in part of the same thing, doth much strengthen our belief of the other part. But here in this opposition between knowledge and belief, your must always remember what knowledge we mean, namely Scientiam Intuitivam, or per Visionem, that knowledge which is had by beholding things in their proper nature: but not Scientiam Disciplinarem, or per Revelatione●, that knowledge which is got by discourse and relation of others. And so these two propositions, [We believe what we know not] and [We believe what we know] are not opposite each to other: for 'tis true, we believe that which we do not know, namely, by the proper and immediate sight of the things themselves: and 'tis true also, we beeleeve that which we do know, viz. by relation, which so far forth represents to us the nature of the thing related, as that we are not ignorant what it is we do believe. Where it must also be observed that the difference is great between these two sorts of knowledge, in regard of the assent that is given to matters thus known. Knowledge that is by Vision or Intuition of things that are presented to the sense or understanding in their proper evidence, enforceth assent unto the things known. For in this case the apprehension of the thing is so clear, that the understanding cannot but approve the truth of it. And therefore the College of the Sceptikes of old, was little better than a Society of fools, and their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Perpetual doubtfulness of all things was somewhat worse than madness, when they would not assent that they saw the Sun shine when they looked on it, nor that the fire was hot, when they felt it burn, nor would be certain of any principles or conclusions in reason & nature. And such was Anaxagoras his dull, melancholy, or wilful frenzy to maintain in good sadness, that the snow was black. For such is the natural assinity between evident truth and our understanding, that though we would, yet wecannot but subscribe and yield our allowance and assent unto it. Whence it falls out many times, that a Usurer, a Chuch-robber, or some other not willing to leave this or that course, though doubtful whether lawful or not, dares not for his life read such or such a book written on those subjects, for fear lest he should be made to know more than he is content to practise, and that his conscience should be convicted in spite of his will.  
But now 'tis not so in that other knowledge by relation: let a thing be never so plainly delivered, so that we fully conceive the meaning of that which is spoken, yet if neither our own sense nor reason do convince us, we 
* The cause is, because there is a possibility that the wisest and honestest men may deceive us or be deceived. Every created understanding is ●…lis, and therefore binds not o●● assent.  may choose whether or no we will believe and assent unto it, embracing it for a truth. It is the very natural property of man, never to be satisfied with others reports, till we ourselves have seen and known the thing itself by evident experience. Draw the liveliest picture of any man, the most curious landship of any country, it contents not, we must see both the one and other. Set down the most tried experiments in nature taken by most skilful Artists, this pleases not others till their own trial confirm them. Generally, every man would fain see with his own eyes, hear with his own ears, understand by his own, not another man's reason. In which inclination of nature lies the original of all the distrust and diffidence that is in the world, and also the cause of those restless inquiries which we make one after another into the same things. Whence it comes to pass that whilst we are bul●ed in examining our forefather's inventions, and posterity also employed in making trial of our examinations, neither we nor they have much time to add any thing unto the increase of learned knowledge. Hence also may we guess at one cause why many Sciences, even for some thousands of years have kept one pitch, and not grown above that dwarfish stature they had in their infant invention: and also what the reason is why many that read most, prove not the deepest scholars; for no greater impediment to exact learning, than to make use of other men's understandings, and neglect our own. It would also hence appear, that History, a pleasant and profitable employment, is yet of all studied learning the weakest to give full satisfaction to the mind of man: because that depends wholly upon such grounds of truth, as man's mind desires not to depend upon at all, namely, another's tongue, eyes, and ears. And it is observable, that very usually those that are of credulous and passive understandings, least able to employ their own strength in painful and attentive inquiries after knowledge, such do not unwillingly apply their diligence to that course of study,  
But I am very sensible, that hitherto you may judge my Discourse hath had more Philosophy than Divinity in it. If it be an error in this place, I confess it: and crave your pardon for it: only thus much let me say, that I could not tell well how to avoid this general consideration of the nature of Belief, in regard that the knowledge thereof will clear our passage to that which follows. You have then heard what evidence there is in the object of Belief, what certainty in the assent given to it, how it differs, how it agrees with Knowledge. There remains but one thing more to be cleared in the General, and then I have done with it. Belief was at first defined to be an [Assent to things known by revelation]: but now ye are further to know, that all assent is not of the same kind and degree, but differs according to the diversity of the Objects assented unto. Therefore we must observe, that of the Objects of Belief  
1. Some are represented unto us only as True and Good in themselves, without any special relation to our benefit and commodity. Unto such things, whether past, present, or to come, the understanding and will of Man do yield that common assent and approbation, whereby they allow of the Ttuth and Goodness of every thing, that is apprehended by them as true and good in what kind soever it be. This is called a bare assent, or Credulitas; Belief in strict terms, when we only believe 'tis good and true, and go no further.  
2. Some are revealed unto us not only as True and Good in themselves, but more specially as containing some excellent truth and goodness that concerns us in regard of some benefit that we shall get thereby. In these things our assent is with adherence, affiance, trust, and dependence upon the thing revealed. For as in general all Truth and Goodness draws the faculties of the soul to an approbation of them when they are known, so much more doth the goodness and truth of those things, which are proportionable to our nature and necessities, wherein we may claim special interest and commodity, unite our wills and understanding in strong assent and adherence unto them. This kind of assent is in strict terms called Faith or Trust, Fides, Fiducia, which imply much more than Credulitas, Belief. Fidere in the property of the word is a degree beyond Credere, importing an assent with reliance and confidence. Now the proper object of this assent is nothing but Promises of some good hereafter to befall us. And promises are never believed, unless they be trusted upon: as a Captive cannot be said to believe him that promiseth to ransom him upon a day, unless he trust and depend upon him. In which case we cannot distinguish between Belief and Trust, 
a 'tis an erroneous curiosity to make Fiducia a consequent of Fides, and to say, Therefore I trust a man because I believe the truth of his promise, that he will do what he says: there can be no good construction of such a saying, for 'tis as much as this, I trust him because I trust him; or if the meaning be thus, I believe the trust of his promise, therefore I trust upon it, id est, I seek not to any other means for obtaining the good promised, but only his promise: then Fiducia shall be the not seeking to other means: but this is false, for not to seek to other means, is a consequent of trust reposed in the promise. For where there is a continued Act of believing or trusting to the Certainty of performance, there the mind doth acquiescere, rest itself in the promise, which acquiescentia is the not seeking and moving after further means to help itself.  Fidem and Fiduciam, to make them two several Acts, which are but one and the same; as is manifest thus, A promise is a revelation of some such truth as shall be beneficial to me in particular. 
b In threatenings the matter is the same mutatis mutandis. Our Belief of them too is more than a general assent, but it wants a name, something 'tis proportionable to Fiduria in promises, but the effects are diverse, for Fiducia in promises, breed joy and hope: but a firm assent to the certain accomplishment of threatenings breeds fear, and despair, if they be unavoidable, if avoidable, vigilancy to escape them.  The truth of such a promise consists in the certainty of performance. The goodness of the promise consists in the quality of the thing promised more or less excellent. But now to trust (fiduciam ponere, fidem habere) upon a promise is not to believe the goodness of the thing promised (for that often is known perfectly enough) but to bebeleeve the Certainty of Performance of it unto me: as for instance, if a rich man promise to pay a poor man's debts, the poor man needs not believe the goodness of the promise, for he well knows the benefit thereof. What then must he believe? The truth of it: where in stands that? in the performance, that the rich man will certainly do for him what he hath said. Now what is this else but to trust him? So that Belief and Trust or Affiance are here essentially one and the same thing.  
Thus much of Faith or Belief taken in its largest extent, I come in the next place to the Special consideration of Faith, as the word is Christian, applied unto Divine and Supernatural matters, revealed in the Scriptures. Faith in this use of the word hath a double acception:  
1. Improper, and so it is taken three ways.  
1. For the object of Faith, the things believed, either  
1. Generally, for the whole doctrine of faith delivered in Scriptures, as 1 Tim. 4. 1. In the latter times some shall depart from that Faith, and shall give heed to spirits of error and doctrines of Devils. See many the like place, 1 Tim. 3. 9 Gal. 3. 2. & 1. 23. Act. 6. 7. jud. verse. 3.  
2. Specially for Christ himself the chief object of Faith. Gal. 3. 23. before Faith came, id est, Christ; compared with ver. 19 24. 25.  
2. For the external profession of Faith and Religion, as, Rom. 1. 8. Your Faith is published throughout the whole world. See Act. 14. 22.  
3. For that virtue which we call Fidelity or Faithfulness in words or deeds, whether it be in God, Rom. 3. 3. shall their unbelief make the Faith of God without effect? or in Man, Tit. 2. 10. that they may show all good faith or faithfulness [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.]  
This of the word taken improperly: the next acception of it is,  
2. Proper; where to give such a description of Faith, as may comprise in general terms all the degrees thereof, it may be fitly defined thus [Faith is an assent given by the reasonable creature to the truth and goodness of all divine revelations]. The terms of this definition are large, and require a diligent explication, that we may with more facility attain our chief intent, in judging aright of the nature of saving or justifying Faith. Wherefore in the definition I prove three things to be considered of it:  

1. The Object of Faith [divine Revelations.]  
2. The Subject of Faith [the Reasonable creature.]  
3. The Genus of it viz. [Assent.]   
Of the nature and properties of these in that order I have proposed.  
¶ 1. The complete Object of Faith is, All divine Revelations of whatsoever things the Creator shall make known unto the reasonable creature. These Revelations are of two sorts.  
1. Some immediate from God himself, by vision, dream, or other secret but infallible suggestion. Such revelations of divine things were made unto the Prophets, Apostles, and other holy men of God: who as they believed certainly the thing revealed, so they knew infallibly the truth of the revelation itself, that it was from God and not an illusion of Satan or their own brain. If you ask me how they knew it, as when the Word of God is said to come unto any one of the Prophets, telling them inwardly what they should preach or answer in such or such a business, or when Saint Paul indicted one of his Epistles, how did he or they know that the thoughts which then came into their minds, were from immediate work of the holy Ghost? I answer, 'tis not possible for any man to describe the manner of it, unless himself had been acquainted with the like Revelations. But this is certain, God-where he comes, makes himself known, and such were the lively characters of heavenly majesty, brightness, and clearness imprinted on those Revelations, that mortal minds were infallibly ascertained of their Divinity. Yea Balaam himself, though he could have wished with all his heart not to have known or believed those revelations that so unkindly crossed his hope of preferment: yet when once the [
a Num. 24. 2.  Spirit of God comes upon him,] he utters his parable with this preface, [
b Vers. 3. 4.  Balaam the son of Beor hath said, and the man whose eyes are open hath said, He hath said which heard the words of God, which saw the vision of the Almighty, falling into a trance, but having his eyes open.] He that was at other times driven by the devil into furious motions of mind procured by spells & enchantments, is now as forcibly moved [
c 2. Pet. 3. 21.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] or borne away by the power of the holy Ghost, who in this revelation makes so clear a discovery and strong impression of divine truth in the mind of Balaam, that the Wizard 
d Num 24. 13. [I cannot pas● the commandment of the L. etc.]  cannot but speak what he knows and believes, though it quite undo his own desire of Greatness, and Balacks' hope of Victory. Whence also this rule follows generally true, That where the revelation is infallibly known to be of God, there will be a firm assent to the truth of the things revealed 
* The reason is, because every created understanding is evidently convinced of this. That God can tell no lie.  Now we are further to note, that upon such immediate revelations and suggestions of the Spirit, is grounded that Faith which is usually styled, the Faith of working miracles. A gift proper to the primitive times of the Church, bestowed then on many for the better establishment of the Gospel among unbelieving Gentiles or jews. Though the words of the Promise run largely, Marc. 16, 17. yet it seems not likely that every private true believer had this privilege, but rather that it was bestowed on such as 
* Thus prophesy and gift of miracles are joined together, Mat. 7. 〈◊〉.  were Preachers and Publishers of the Gospel for confirmation of their doctrine. And amongst them 'twas given not only to the truly faithful believer, but to others also, as appears by judas to whom this power was given as well as to the rest of the twelve, Matt. 10 1. and in many other reprobate, Matt. 7. 22. Lord, Lord, have we not by thy name prophesied, & c? The proper ground of this faith and assurance of working some miraculous effect, was the special and particular suggestion of the spirit. Other motives there were further off; as the general persuasion of God's omnipotency, the belief of that promise which Christ made to his Disciples, Matt. 17. 20. [Verily I say unto you, if ye have Faith as a grain of mustardseed, ye shall say unto this mountain, remove hence to yonder place, and it shall remove, and nothing shall be impossible to you.] but more specially that larger promise he made at his Ascension, Mark. 16. 17. 18. [And these signs shall follow them that believe: in my name they shall cast out devils, they shall speak with new tongues: They shall take up Serpents, and if they drink any deadly thing it shall not hurt them: they shall lay their hands on the sick and they shall recover.] But these grounds were not sufficient to give assurance of performing this or that miraculous act, without a special and particular suggestion of the Holy Ghost, informing them inwardly both touching the time when, and matter wherein they should work a Miracle. For as all believers had not that power, so such as had it, could not do wonders when and in what kind they pleased: but were to expect a special warrant and direction from the Spirit; like unto Peter, who, though a faithful believer, yet durst not venture upon a miraculous attempt of walking dryshod upon the water, without a special word from Christ, bidding of him come unto him in that manner, Matt. 14. 28. 29. In these times, wherein this special direction ceaseth, and also miracles have no use (unless for conversion of a Country where the Gospel hath never been preached,) this gift also is ceased. Thus much of the first sort of Revelations to be believed: the other follows.  
2. Some Mediate, delivered from God, by others, unto us. Such were the answers & Sermons which the Prophets and Apostles made by word of mouth unto the people, such is now unto us the whole written word of God, which is now the only ordinary object of our Faith. Now touching the Scriptures, we are to inquire how far things revealed in them may be known, how far they must be believed. You have heard before the difference between Knowledge and Belief; that is an assent to things evident, this, to things not-evident: therefore seeing those things that are written are generally the object of our faith, we must diligently examine what evidence there is to be found in these things, or whether any at all; that so we may know what to judge of that assertion of our adversaries the Papists, who make obscurity one essential property of Faith. In the opening of this question, Whether things revealed in Scriptures be evident to Man's understanding, let these distinctions be observed in the first place,  
1. The Scriptures contain in them matters of three sorts, viz.  
1. Precepts and Declarations of the doctrines of Religion, whether in the higher mysteries thereof, as of the Trinity, Incarnation of Christ, &c or in other inferior points of Sanctification, Piety, and moral Practice. And unto this head may be referred all such discourses of natural things as are found in the Scripture; as of the winds, thunder, etc.  
2. Histories of matters of Fact past and gone, as of the Creation, Fall of Man, the Flood, etc.  
3. Predictions of things to come hereafter, whether they be merely Prophetical, or withal do contain some special Promise or Threatening concerning those to whom the prediction is made.  
2. There is a twofold Evidence,  
1. One of the Narration, when it is made in Words and Sentences, so plain & perspicuous, that the Understanding conceives clearly what the Speaker or Writen means.  
2. Another of the thing itself that is related, when either our senses do plainly perceive it, if it be a thing sensible, or our understandings do manifestly behold the truth and reason of it, if it be only intelligible. This distinction is most manifest in all discourses, and specially in Mathematics, where the meaning of a Proposition or Problem may be clearly understood, what is to be known or done, before one jot of the Demonstration be understood, how and wherefore it must be so.  
3. We must distinguish of Man's understanding in a twofold estate;  
1. Of Natural corruption, as it attains no further light of knowledge than that which may be gotten by the ordinary gift of God in the course of a learned education, and painful study of Humanity and Divinity for such ends as men propose unto themselves.  
2. Of Grace and Regeneration, when the Understanding is enlightened; and the eyes of the mind opened to discern of spiritual things according to their spiritual nature. Herein also lies a great difference, because all things that are inevident to a man unregenerate, are not so to the regenerate.  
These things thus distinguished, let us set down the truth touching this point in some few conclusions, which follow:  
1. All things revealed in the Scriptures, whether they be Doctrinal, Historical, or Prophetical, may be known in the evidence of the Narration, not only by such as are truly sanctified, but by those also, who, remaining unregenerate, enjoy only the benefit of common illumination.  
This conclusion is to be observed against that injurious accusation wherewith those of the Romish Church have slandered God and his written Word, that the Bible is an obscure book not to be understood. A fond and impious conceit, if ever any were. The Scriptures are obscure, say they, but to whom trow ye? To their learned Clergy and illuminated Doctors? No, they can understand them well enough, they are able to reconcile all seeming contradictions, to reduce all tropes and figures to their plain meaning, to note the various acceptions of words, to dive into all hidden mysteries of the text, and over and above the just meaning find out many spiritual senses of it, that the author never thoughton. This they can do; and for witness of it, we have of their own writing infinite volumes both of Controversed Divinity decided, if we believe them, by Scripture rightly understood, and also of Commentaries upon the text, which testify unto us as no small painfulness in searching out, so much peremptoriness in defining the true sense of the most Difficult places of Scriptures. And surely well they may be confident, having besides their own and others wits, the help of the Pope's infallibility, in which respect one would think they should now make an end of writing, or at least of jarring one with another in their opinions and interpretations. For may we not think that the Popes are very uncharitable who being endued with an infallible Spirit, do not sitting at ease in their chair compile at last an absolute Commentary upon the Bible, after which no jesuit of them all should dare to vent his own private opinions? or it may be 'tis bashfulness in the Friars not to trouble his Holiness about so small a tri●●e as is the right meaning of Scriptures, unless we say, that the Romish Apollo is not at leisure to utter Oracles from his trivet, unto every poor Friar that intends to trouble the world with a new book. Here questionless is a great fault, but let them take it among them: mean while we see their own practice confuting their own opinion of the Scriptures obscurity, unless they will give us leave to think, that all their preaching, disputing and writing hath been about they know not what. But, (say they) the Scriptures for all this are obscure to the Laity! And are they so? whose fault is that but the Clergies? whose duty it was if pride and laziness would have given leave, to have seen their people better instructed. If Scriptures are plain unto themselves, why did they not make them plain unto others? or must we in earnest speak that of the Romish Clergy, which job doth of his friends in derision [No doubt but they are the people, and wisdom shall die with them;] as for the poor snakes, the Laickes, they, simple souls, have not 
job 12.  wit enough to understand the meaning of plain words. To such their proud contempt of God's people, we may with indignation oppose that of job, Even these have understanding as well as they, yea & are not inferior unto the greatest part of them, unless they could give the world better proof of their deeper wisdoms. But what if they be inferior? are the Scriptures obscure, because some things are hard to be understood by the ignorant and unstable minds? So we might say of the plainest book that ever was written of Logic, that 'tis obscure, because a fresh man doth not understand it.  
It is no prejudice to the clearness and perspicuity of the Declaration, that there be some things in it which are hard to be conceived by some men at some times. We do not account the prophecy of Esay touching Christ which the Eunuch read, to be a dark and obscure prediction, but we know 'twas clear and plain enough, though the Eunuch a raw proselyte understood not the meaning of it. 'tis much we cannot be as charitably minded of the Scriptures, as we are of other books in our ordinary studies, wherein when we find some things difficult, we can suspect ourselves rather than the author, & when afterward we understand him, we do not censure him of obscurity, but blame our own dulness, that could not apprehend things plainly enough expressed. And me thinks the Jesuits might be content to give God Almighty leave to write but even as men of greatest understanding do, namely, to comprise much matter in few words. They might know that in such writing, (and such is the style of all the Scripture) things may be expressed very distinctly and properly, which yet cannot ●●ply be understood at first reading, but after some study. In which case 'twere a reasonable thing for our adversaries to persuade the world that the Bible were at least as easy a book as some humane author, and that the abundant riches of knowledge in it did by the least deserve as much pains in the search of it, as a piece of Aristotle, some hard Poet, on some intricate crabbed scholastical discourse of some jesuit. Did they not greatly mistrust the discovery of their own errors by such an insinuation of Scriptures facility, they would never discourage their disciples from them, and yet exhort them to the study of many an obscurer author. For ourselves, we have learned better things, than to bring God in suspicion with man of envy and fraud, as if he had caused a word to be written for instruction of men which they should not understand, and in it had laid a snare to entrap men's souls in Heresy and false opinions, by perverting the Scriptures to their own perdition. No, against such calumnies we oppose Christ's censure of his own words (for such are the Scriptures) Prov. 8. 8, 9 All the words of my mouth are in righteousness, there is nothing froward or perverse in them (no danger of Heretical infection). They are all plain to him that understandeth, and right to them that find knowledge (nor intricate obscurity that no man can tell what to make on't.) Yea, we dare avouch that did the simplest of people use but half that diligence that they ought in attaining Christian knowledge, and would take but as much pains to understand the Scripture as they do of the Evidences of their Land● or the Statute book, or such like, experience would quickly tell them, that the Scriptures are not so far above the reach of their understandings, as now generally all men not book-learned do conceive, to the infinite prejudice of Christianity. But however, must the Scriptures be obscure, because men are careless, is the Bible a hard book, because common people understand it not in Latin, are all things in it darksome and intricate, because one man understands not this or that particular, which yet another doth, or those of the present age perceive not the meaning of such or such a prophecy, which the next age may clearly understand? These are weak inferences, and such as cannot overturn our first conclusion, namely, that all Doctrines, Histories, Prophecies, and whatsoever else in Scriptures, may be known and understood by the perspicuity of the narration in the literal meaning thereof, by all sorts of men bad and good. For what history of the Bible can be named that may not be plainly understood, I say not by a learned or godly, but even by any man? What prophecy, the meaning whereof hath not, or will not be plainly found out? What text of doctrine, whereof some have not or shall not understand the right meaning? and when 'tis once found out, may not all understand what one doth? yea take the deepest mysteries of Religion, as about the Trinity, Incarnation of Christ, Resurrection, Life everlasting, Regeneration, and the like, there is none of them so obscurely set down in Scripture, but that the declaration of them hath light enough to discover unto us what that thing is which we do believe, so that we may give an account of our Faith in that behalf. Nor is this knowledge of divine things by that evidence of the narration any peculiar privilege of the godly, but common unto the unregenerate. For Charity, though it could wish, yet cannot be so blind as to suppose, that every one who is able to interpret Scriptures, and to write or preach sound of the doctrines of Divinity, is a man truly sanctified by the Spirit of grace. Experience and Reason make good the contrary, that a singular measure of knowledge, and no measure of sanctification are compatible. Who sees not abroad in the world many wicked and ungodly wretches abounding in knowledge, and yet destitute of all true piety? and is it not so in the Devil, who as in knowledge he surpasseth the best of men, so in malice far exceeds the worst of all creatures? The cause is, for that, this knowledge is only a degree and necessary antecedent unto saving Faith; and is not so essentially linked unto it, but that it may be where Faith is not. It's easier to inform the understanding than to subdue the will and affections, the mind may be plainly taught, whilst yet the heart remains froward, unbroken and untractable: the very heart and life of Faith is the strong inclination and union of the Soul unto the truth and goodness of spiritual things, preferring them in our choice above all other things whatsoever, which gracious motion is the proper work of God's spirit powerfully binding and drawing the heart to embrace that good which is offered unto it: but it doth not necessarily follow the right and clear information of the Understanding. Whence it is both possible and easy for an unregenerate Christian by the help of common illumination to go far. I say by common illumination, understanding thereby, that course of the Revelation of divine truths now usual in the Church, consisting in the knowledge of all Arts, skill of Languages, use of other men's labours in their Writings and Commentaries, conference and hearing of the learned living, and accustomed painfulness in study of any kind of knowledge. By these means, a Christian, presupposing the truth of holy Writ, may in the state of unregeneration, prove excellent in the understanding of Divine mysteries. He may understand all and every the Articles of Christian belief, all Controversies in matter of Religion, all duties of Piety in Christian practice, any Sermon or Treatise tending to holy instruction, any place of Scripture of darkest and doubtfullest interpretation. Yea, in these things many times Sanctity goes not so far as those common graces do: and you may know by experience, that the holiest men have not been always the happiest expositors of Scriptures, nor soundest determiners of Controversies, but that both of Papists and Protestants many times men of ungodly lives and Idolatrous profession have equalled and exceeded others in their Commentaries and Treatises. And doth not the trial of every day show that many a wretched man and vile hypocrite may yet make so good a Sermon (even about the most spiritual points of Christianity) and so heavenly a prayer, that those who are of quickest sight, yet seeing him but a far off, may deem him sound hearted? So easy a matter it is for love of this world, to learn Religion by rote, and to teach the tongue to speak, what the heart doth not affect. This of the first conclusion, the next is this:  
2. All Histories and Predictions are known unto the most illuminated understandings, by no evidence of the things themselves, but only by evidence of the relation.  
I shall not need stand long in proving this conclusion. In many precepts and doctrinal discourses, sense and Reason may have something to do, but in matters Historical and Prophetical, Faith only bears sway. For Histories of things past and gone there is no knowledge at all to be had of them otherwise than from authority of Scriptures relation. That the world was drowned, Noah saved in the Ark, &c, doth not appear unto us by any argument from the things themselves, evident to sense or reason, but only by the story. So for Prophecies, promises, threatenings, they are not evident, till the event make them evident. As that the jews shall be converted, the Papacy rooted out, etc. we know these things only by the Word foretelling them. In neither of these kinds can our sense be informed, or our understanding convinced of their truth, and therefore we must rest upon Revelation believed. Of these two kinds principally is the Apostle to be understood, in that description of Faith which he makes, Heb. 11. vers. 1. where he useth two words to express the objects of Faith, the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Things not seen; the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Things hoped for. Things not seen are of a more large extent, and comprise all both past and to come; things hoped for have a special relation to promises of some future good. Both are the proper objects of Faith, which is always drowned in the sight of things that were unseen, and possession of things that were hoped for.  
The third and last Conclusion follows, which is this:  
3. Precepts and discourses of Dogmatic points mentioned in Scriptures are in part known by the evidence of the things themselves, both to the regenerate & also the unregenerate.  
This conclusion is of manifest truth, as shall appear thus. In Scriptures there are doctrinal discourses of diverse sorts: some of matters belonging to Nature and Morality, others of mysteries peculiar to Divinity. Of the former sort are those manifold allusions, similitudes, and other passages of Scripture about the properties of living creatures, of Plants, of Minerals, of Meteors, and other natural things mentioned often in job, Ecclesiastes, and diverse other places. And also those sundry precepts of Oeconomickes, Ethics, and Politickes, scattered as in the whole body of Scriptures, so specially collected in the book of Proverbes. Now in these things albeit it be true, that by reason of our extreme ignorance in many things, which greatly prejudiceth our exactness of knowledge in any, we do in part firmly rest even in these common matters upon the truth of God's revelation, yet it cannot be denied but that they are in part evident unto our sense and reason. It were no hard matter for a man that hath but little goodness, to make an exact commentary of all Philosophical matters mentioned in Scriptures: much grace needs not to the writing or understanding of such a book as Vallosius his sacra Philosophia. And there's no doubt but a mere Moralist or Politician, had he no more goodness in him than ever was in Mach●avoll, should he but diligently read Salomon's Proverbes, the book of Ecclesiastes, and other parts of the Bible that touch upon things within his Sphere, would evidently see that there is in these Scripture-precepts the most pure and exquisite reason of all true Honesty and Policy in the world.  
But now in other points that are the more proper doctrines of Divinity of a higher and more spiritual nature, some there are that can never be comprehended by any evidence of reason, no not of the most illuminated in this life: such are the mystery of the Trinity, the union of two natures in one person in the Incarnation of Christ, That there is a Catholic Church, etc. Some again there are which may be in part evidently known in their proper nature, but yet only by such as are truly sanctified and illuminated by the Spirit of grace; not by the unregenerate. I need give but one instance, 'tis a large one, and takes up at least one half of Christian Religion: and that is the whole mystery of man's Regeneration, and his estate in Grace in this life. Wherein a thousand particulars there are clear and evident unto the sanctified and spiritual man, which the carnal man knows no otherwise than by rote and relation. That wonderful change which the Spirit of God works in raising a sinner from death to life, the power of a saving Faith, the nature of godly sorrow for sin, of peace of conscience, of joy in the holy Ghost, of God's sweetest mercies in the remission of sins, the infinite comfort the soul finds in his favourable countenance, our communion with Christ, of the 
The book of Canticles which treats of that spiritual and heavenly fellowship the sanctified soul hath with Christ, cannot be throughly understood in the true life of it, but by those that are sanctified.  testimony of God's Spirit and our Conscience in point of Adoption, the whole art of our Spiritual warfarre, containing the wiles and subtle methods of Satan and Corruption in tempting, with the admirable power of Grace and Spiritual wisdom in making resistance and overcoming: these things, with the like, wherein consisteth the very soul and life of Christian Religion, are very riddles unto the man unregenerate, & when he hears them spoken of and pressed upon him, his heart is overflowed with a kind of bitter humour between admiration and scorn, that another should speak so earnestly about that, wherein he finds no such great matter of consequence. No, he knows these things only by the book, experience and evidence of them in his own heart he hath none; and therefore his knowledge of these things is cloudy, uncertain, hover, floating in superficial flourishes of Rhetorical discourse, not piercing into the substance and life of the thing itself; and where he comes near to it, 'tis but the imitation and bare repetition of others inventions, whereunto his own barren head and graceless heart that little to add of new store. Whence it falls out in common experience, that in these points of Divinity, and in such cases of conscience as nearly concerns the Spiritual estate of man: you shall have many a godly Minister of mean gifts but of an holy heart, yea many a plain and simple man in regard of any depth of other knowledge, that yet will discharge himself with greater skill and dexterity, and give better satisfaction, than some of those that may challenge the praise and admiration of being deep Divines and learned Teachers in Israel. And this is no small fault wherewith Popish Schoolmen and Casuists are taxed by our Divines, that even the words of Regeneration, Sanctification, etc. are somewhat strange to be found in their writings, and that their discourses and decisions in matters of that kind are intentional, foreign, dull, and heartless.  
Thus we have seen touching this Object of Faith, namely, Gods written Revolations, How far forth they are Evident and may be Known, how far forth they are Inevident and must be Believed. Briefly thus, All things in Scripture may be known by the plainness of the written narration, else the study of Divinity were a vain and impossible attempt. All things in Scripture cannot be known by the sight and evidence of the things themselves, for than were Faith utterly taken away. Wherefore again, Points of Nature and Morality may be in themselves evident to all, but the proper mysteries of Divinity can be in part evident only to the Regenerate. Now by this we must learn what to judge of the Popish doctrine, which makes Obscurity one essential property of Faith. Faith, say they, is an assent given to any proposition revealed by God Propter authoritatem revelantis: and two essential properties this assent hath: 1. Certainty, 2. Obscurity. Of Certainty we shall speak hereafter; concerning Obscurity we yield unto them thus far: That all the Objects of Faith are Obscure, that is, in the Apostles sense, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Things not seen, and comprehended in their proper nature by our senses or understanding. And so not only the more secret mysteries of Religion, as the Trinity, Incarnation, etc. whose depth and largeness our reason cannot compass, but all other matters Historical or Prophetical, which are easy enough to be understood, are notwithstanding Obscure, that is, Inevident, not lying open to the direct view of body or mind. But this doth not please our Adversaries, 'tis not want of evidence in the thing revealed, but want of perspicuity in the Revelation itself which they understand by obscurity. Their meaning is thus, Faith is an assent to obscure Propositions, that is, to Propositions not understood, whereof we know not the meaning. ay, this is it, this is (as a learned man speaks) one root of Popery in grain, whence originally issues out that black darkness of superstitious ignorance, which covers the face of all that part of Christendom, where Romish tyranny hath the upper hand. And yet that we may here also gratify them a little, we confess that Christians can for a need yield assent to such propositions whereof they understand not the meaning. We have reason to yield as much respect to God's writings as Socrates did sometime to an obscure book of Heraclitus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; so when in reading the Scriptures we meet with many hard sentences, & dark 
Laert. in Socrat.  prophecies we know not the meaning of, we also can say, That which I understand I believe for truth, that which I understand not yet I believe too that is a truth whatsoever it be. But in this case it is manifest, that this assent is full of trouble and confusion, and whereas faith gives rest and satisfaction to the mind, this fills it with anxiety and distraction: will any man not strangely careless and blockish, becontent with such a faith as this, I believe I know not what? And if in some particulars, even pure necessity cause us for the present to be contented with such a belief, because of our ignorance: must it therefore be brought in as a general and essential property of Faith, that 'tis an assent to things obscure or unknown? But this makes much for the advancement of the Catholic cause, and therefore the factors for Rome have reason to stand stiffly in defence of this their doctrine, for so when they have dropped in the ears of their disciples, this poison, that the faith of a Christian is an assent to things obscure, to he knows not what, they have at one stroke nailed their ears to the doors of their Church, and made them their slaves for ever, and won them over to their blind Canonical obedience, as to believe, so to do they know not what. The sum of our Adversaries doctrine in this point is briefly expressed by Becanus in his Theolog. Scholasttom. 3. cap. 1. Quaest, 3. who therein follows his leaders the rest of the Jesuits and Schoolmen. To the Question An Revelatio primae veritatis, ut sit formale objectum fidei, debeat esse obscura? he answers affirmatively, that Divine revelations as the objects of Faith must be obscure, and that in a twofold respect:  
1. Ex part● rei revelatae: Revelatio enim non debet clard & evidenter ostendere rem revelatam. A very strange conceit; Revelations must not declare things plainly and evidently. why so? When God revealed his will to the patriarchs, Prophets and Apostles did he not do it plainly, and did not they clearly understand what was meant by the Revelation? They did. But haply the Jesuits meaning is a little better. The revelation must not clarè & evidenter ostendere rem, that is, no revelation hath this force of itself, Vt rem revelatam exhibeat nobis Praesentem, ut clarè & intuitiuè videamus rem narrat●●. If this were all the Jesuits mean by this doctrine, we would subscribe unto them, and willingly grant that revelation doth not make things Present and offer them to our view: for if they were present, and seen, what need a Revelation? In this sense we easily admit the proofs which they bring, for Faith's obscurity, out of Heb. 11. 1. that faith is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; of things which we behold not by the eye of sense, or reason: and out of 1 Cor 13. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. True, the things that we believe, are now known by us in this life, no otherwise than as we do know a man whose face we behold in a glass, but do not behold his person: but our knowledge of the same things in the life to come, is as when we know a man standing before him, and looking him full in the face. So the Scriptures are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a glass wherein we may behold the shape and picture of all things to be believed, but 'tis the picture only, not the substance and body itself. Were this all our Adversaries intended, the difference between us were at an end: things believed are obscure, id est, Non-praesentes, non-visae: we grant it. But this doth not fully fit their turn; for though the things themselves be obscure, that is, not immediately seen and looked upon, yet the narration of them in Scriptures may be perspicuous, and plain to be understood. Now they like not this, all is quite marred if they give way so far, as to grant that the Scriptures are plain to be understood. This may not be tolerated in their Schools and Pulpits, and therefore 'tis that in their Sermons and writings upon that subject they so bestir themselves like a heard of wild beasts, to raise up all the dust they can, whereby to darken the light of that bright most Sun. And this is the thing that they aim at in their description of Faith, when they tell us that it is an assent to obscure propositions, their meaning is villainous to lay a ground for ignorance and implicit belief, that it sufficeth a religious Christian to salvation that he believe in gross the truth of all which the Scriptures and Church do deliver, though he understand nothing at all distinctly. Let him jumble over his Creed in Latin, and understand never a letter, yet is he a good believing Catholic, and it sufficeth that the Creed be recited by him in Persona Ecclesiae, as Becanus out of Thomas very conceitedly affirms. 
Tom. 3. cap. 8. quaest. 1. §. 10.  So in stead of distinct knowledge necessary unto saving faith, they breed in their people a dull, turbulent and confused assent to something but they know not what: which is indeed rather a stubbornness and wilfulness of resolution, than the well advised belief of a Christian. Just so do Sorcerers and Witches believe confidently in the virtue of a number of Verses, Spells, Characters, etc. which they cannot tell what to make of: and such is the Magical Faith of those whom the Romish Whore hath bewitched with her enchantments. Nor hath this opinion of Obscurity in matter of Faith any ground at all in those two places before alleged. For the first, in Heb. 11. ver. 1. Faith is an argument of things not seen. Most true, they are not seen, because Faith apprehends them, and sight destroys Faith. But what then, are they unknown too? No, for Faith is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an evident argument even of these things that are not seen. Yea, but whence doth Faith fetch this argument? not from the things themselves, for they are unseen. Whence then? from the Revelation and Declaration of them in the word, which makes them clear to the apprehension of the believer. Again, in that 1. Cor. 13. 12. [We now see through a glass darkly.] True, we see things but as in a looking glass, therefore we see them darkly: for let a man first view the shape of any thing in a glass, and afterward look on the thing itself, his first knowledge of it will be but dark in comparison of the latter. Nevertheless it is not so dark and obscure, but that a man may describe what thing it is he sees; if he behold a man's face in the glass, he may distinctly tell that such a man hath such a visage. In the like manner the Revelations of Scripture are like a clear well polished glass, free from dust, ●lawes, cracks, or other deformities: in them we may behold all the mysteries of Religion clearly represented in their shapes and proper colours, so far forth as is needful for us to see them in this life: and when attentively we mark what is shown unto us, we may take distinct notice of every thing that is to be believed by us, in all articles of Christian Faith. And this knowledge is in itself distinct and clear, though compared with that other proper immediate beholding of the things themselves, face to face as the Apostle speaks, it may justly be termed Dark, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Let one instance make all plain in Gal. 3. 1. the Apostle saith that Christ was described unto the Galatians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before their eyes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being crucified among them. Why this was not possible, that what was done at jerusalem on mount Golgatha, should be seen in Galatia many hundred 
〈◊〉 2. Cor. 3. 〈◊〉.  miles from it. How then was Christ described and crucified in the sight of these Galatians? It was in the clear and manifest declaration of him by the Apostles preaching. Which though it could not make the sufferings of Christ so evident unto the Galatians, as they were unto such as stood by the cross of Christ and saw him suffer; yet so clear and distinct was the representation thereof, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the mirror of the Apostles preaching, that the Galatians faith in this case was not an assent to things obscure which they understood not. It's one thing then for a matter to be present unto us in it own nature, another for it to be perspicuously & plainly set forth in a narration: in which latter sense we affirm against the Romanist, that all objects of Faith are not Obscure but Evident in those Revelations of them which are made in Scriptures.  
2. Ex parte Dei Revelantis. For, non constat nobis clarè & evidenter revelationemillam propter quam credimus articulas fidei, à Deo factam esse. No, is it not evident to us that the Scriptures are of God? To whom then? was it evident to the holy men of God to whom they were first inspired? Yes, the jesuit grants that, but yet hear his words, Num. 12. [Prophetae & Apostol●, saith he, habuerunt tantùm evidentiam revelationis, non autemevidentiam Primae veritatis. Tamet si enim evidenter cognoscerent, Deum esse, qui ipsis revelabat mysteria fides, non tamen evidenter cognoscebant Deum esse summè veracem, qui nec falli possit nec fallere. Vnde sequitur assensum illorum quem habuerunt circa mysteria fidei, fuisse obscurum, & ejusdem speciei, cum assensu fidei nostrae.] See ye this jesuit, how he would blow away with one blast all the certainty of Christian faith, and so bring the matter about, that there shall be no sure footing for it, unless it be in the authority of the Church, and the Pope's infallible fancy. Revelations of Scripture are not evident to us that they are of God; to the Prophets and Apostles they were indeed evidently known to be of God, but yet see the mischief, the Truth of God, the Revealer, was not evidently known unto these holy men, nor were they infallibly certain, but that God might and would tell them a lie. A foul blasphemy, and I know not whether he do deserve the name of a Reasonable creature who is not himself, or thinks there is any, that is not infallibly, evidently, and most certainly convinced of this truth, that God cannot be deceived himself, nor will deceive any. But touching this point, that we have no such obscure tottering foundation for our faith, but a most sure and clear word, full of brightness and majesty, like light shining into our souls, and by it own characters discovering it own divine original; of this hereafter more fitly in handling the certainty of Faith's assent.  
Now in the mean time for conclusion of this first point touching the Objects of Faith, How far forth they are Evident or Inevident, these two confectaries may be noted out of what hath been said:  
1. Knowledge by sight takes away Faith: that is, so far as sight goes, but no further: for as we said of Belief, in general, so here Evident Experience of the truth in some things doth help our Faith in other. Whence 'tis usual 
Fides non habes meritam ubi ratio habet experimentum. Psa●. 77. john 20.  with the godly to strengthen their faith in the promises for time to come, by calling to mind God's mercies of old, and that evident trial of them they have had in time past. And Thomas because he saw the Evident truth of Ghrists' Resurrection, did more firmly believe the rest of the mystery of man's Redemption by him. But otherwise in the same things as sight waxeth, so Faith waineth, the greater light & certainty drowns the less; & where Knowledge is perfect, the Faith, though it remains in the Habit, yet it ceaseth in the Act. This is manifest by that opposition which the Apostle makes between Faith and Sight, 2. Cor. 5. 7. [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,] what this walking by Faith is, is plain Chap. 4. 18. [We look not on the things which are seen, but on the things which are not seen: for the things which are seen are temporal, but the things which are not seen are eternal.]  
2. A distinct explicit knowledge of divine things in the Revelations of them in Scripture, is necessary to the being of Christian Faith,  
By explicit knowledge, I mean, the understanding of the articles of Belief, so far forth as they are plainly declared in Scriptures. This Historical knowledge (for so we may term it synecdochical) of the letter and meaning of the Scriptures in such things as it proposeth to be believed, is required to the being of Christian Faith, as a necessary antecedent thereof. For though this knowledge may be where Faith is not, yet Faith can never be where this knowledge goes not before. Ignorant in this sense and Vnbeleeving are terms reciprocal. As perfect knowledge by sight excludes Faith of the thing seen, so doth perfect ignorance of any thing destroy all Faith of the same thing. I say, of the same thing; for a man may be absolutely ignorant in some things, yet a believer in others: and therefore we do not mean that such an explicit knowledge is necessary to faith, as that we must distinctly apprehend all points of Faith, before we believe; for the Apostles (when yet they were true believers) were ignorant in many 
* Marc. 16. 22. [This shall not come to thee] Mat. 17. 23. [They shall kill him, etc. and they were very sorry.] joh. 20. 9 [They known not the Scriptures that he must rise from the dead] Act. 1. 6. Marc. 9 31. ●2. about Christ's temporal kingdom. Act. 10. 14. 1●. 34. of the calling of the Gentiles.  articles of Faith, as Christ's Resurrection, Ascention, etc. But this we affirm, that where there is total ignorance of any one article of Faith, there can be no Belief at all of that article: as for example, He that saith I believe a holy Catholic Church, and yet knows not what a holy Catholic Church is, what ever he say he doth not believe it. That such a blind credo is not properly an assent of Christian faith, I prove thus. To assent or dissent is an action of the Understanding or of the Will: if of the Understanding, the object of it is Truth or Falsehood: if of the Will, the object of it is goodness or evil. For the assent of the Will the case is manifest, that it doth never assent unto and allow of the goodness of the object, or descent from and disallow the evil of it, until there be knowledge and apprehension of both. For this approbation or reprobation of any thing by the Will, cannot be without Election, nor Election without foregoing deliberation and judgement of the understanding upon the thing that is chosen or refused. Again for the Understanding, how can it assent unto the Truth or dissent from the Falsehood of such things whereof it hath no apprehension at all? For so here should be an Act without an Object, at least an irrational act of the rational part of man. For if the Understanding assent or descent without understanding of whereto or from what, is not a nonens the object of such an act? and is not such an act more like the natural propensions of senseless creatures whereby they are carried to unknown ends, than the judicial determination of a reasonable man? Though the things believed exceed reason, yet the revelations of them are not above our knowledge; and our assent unto them must be so far forth rational, that if we cannot give a reason of the thing believed, yet we must give a reason of our belief.  
A reason of our belief is then rendered when we understand that testimony and authority wherein the thing to be believed is revealed unto us. This only makes our assent reasonable. For as in Scientifical knowledge and opinion the understanding never assents till the nature of the thing itself be known either fully or in part: so in belief the understanding assents not till the meaning of the relation or testimony be understood, what that thing is distinctly, whereto it must assent. In the two former we give the reason of our assent from the thing itself known, in the last we give the reason of our assent from the authority of the revealer. In every one our assent presupposeth knowledge, in the former of the thing itself, in the later of the Revelation, Wherefore that implicit faith of the ordinary Papist, who following the doctrine of his Teacher's contents himself that he gives his assent in gross unto all what ever is in the Bible & Church's traditions, that it is true, whilst yet he understands scarce any Article of his religion distinctly: this their implicit assent is merely brutish and unreasonable. Contrary to the express precept of the Apostle Paul, Rom. 12. 1. commanding us to offer unto God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a reasonable service; and Peter, 1 Pet. 3. 15. bidding us be ready to give an answer; (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not a bare answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but with a defence) to every one that demandeth of us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Reason of our Faith. Now it would be known of the Romish Laiety what reason they can give for their faith, what Apology they are able to make for it, when as they are utterly ignorant of Scriptures the only reason and defence of our Faith. And is not their service and worship of God, the very unreasonable motion of an unintelligent beast, that's ordered by his driver but understands not why, and for what reason and ground? Where particulars are not known, there may be a general kind of belief. But this general belief is not an actual assent to the truth of any particular thing revealed, till that particular be known and understood. Actual assent to particular truths is then only when they are known: and according to the increase of distinct knowledge, so this assent increaseth. Before there is this distinct knowledge there can be no more but Praeparatio animi, a resolution of the mind to yield assent to any particular if it be once known: Which though it be good when we can do no otherwise by reason of unavoidable ignorance, yet to teach that this is sufficient to true faith, is to teach men to be careless of all religion. 'tis good where there is knowledge in part, and when for the rest, ignorance is seen, bewailed and avoided by all earnest desire and possible endeavour to get knowledge in all points: but 'tis monstrous flothfulnesse to be content with this, that in general we believe all, though we assent to nothing in particular. This were indeed a short cut to heaven, if no more were required to Christian faith, but to force upon ones self such a resolution as this; Here is the Bible, I am resolved to believe all that it saith, but for particulars I'll look no further, let the Church and those that are learned look to that. How far such a blind resolution is from Christian faith and piety, besides experience, (which testifies that all those who have true faith in some things, do always much lament their ignorance, and eagerly desire the increase of distinct knowledge) the Scriptures also do abundantly witness unto us. Wherein no exhortation more common than this unto the increase of Knowledge, yea, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. as the Apostle prays for the Collosians, Col. 2. 2. And for the Corinthians he wisheth the like, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Cor. 8. 7. How many prayers of the Saints do we find they have made for knowledge, every where mentioned? How often is Faith and Knowledge coupled together? joh. 10. 38. 1 joh. 4. 16. etc. yea, many times confounded and taken one for the other, 2 Cor. 4. 14. Esa. 53 ●1. joh. 17. 3. &c, Again, this knowledge is easy to be had by the aid of the holy Spirit inwardly enlightening and teaching the faithful, when they use such means as he hath appointed. See for that purpose, jer. 31. 33, 34. 1. Cor. 2. 10. 12. 2. Cor. 4. 6. joh. 14. 21. where Christ promiseth to show himself visibly [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] to those that love him. Were knowledge a thing impossible, or very difficult, or unprofitable, some pretence there were to plead for ignorance, but when 'tis so often commanded us, when it may be so easily had, when 'tis so useful in the having, so dangerous to want it, it's now impudence to patronise ignorance as a friend to Religion, which is a professed enemy to man's reason. Wherefore it is a shameless assertion of Bellarmine, De justif. l. c. 5. That Faith may better be defined by ignorance than by knowledge. A pestilent conceit, which once rooted in men breeds in them an horrible contempt, distaste, and neglect of Scriptures and all Religion, as matters not possible nor necessary for them to comprehend. But this is a gull put upon poor people by the Clergy, thereby to excuse their own idleness in not teaching them, or to gain the admiration to themselves for being the only oracles of Religion, that so they may bear rule over the people's faith. Or else the god of this world hath blinded these Leaders eyes, and they, not willing to go to hell alone, put out also the eyes of the people, to the end they may not know more than themselves, or all that themselves do, and so their knavery be discovered. For us, let us detest a doctrine so contrary to the profession of Christianity, that takes away all care and study after godly knowledge, and makes way for the entrance of Heresies, Profaneness, and Irreligion: nor rest we in our seach after divine things, till we be able to say with the Apostle [I know whom I have believed] 2. Tim. 1. 12. and with the true worshippers of God [We worship that which we know] joh. 4. 22.  
Hitherto of the First Part proposed to be handled in the Definition of Faith generally taken, namely, the Object of it, which are all Revelations of what kind soever made by God unto the Creature. We come unto the Second point, namely, the Subject in which this Quality of Faith is inherent, which in the Definition was expressed to be the Reasonable Creature. Within which Latitude we comprise all created understanding, whether of men or of Angels. Of living men there is no Question, not of the best of men that ever were, Adam in his innocency and Christ. That Adam had Faith it cannot be doubted by any who knows that the cause of his fall, was his not persevering in a firm belief of that threatening, [In the day that thou eatest, thou shalt die.] When his ascent to the truth of this revelation once tottered, Satan presently closes in upon him, and so plies him upon the advantage, that he leaves him not till he had laid the Happiness and Honour of that glorious creature in the dust. For the Humanity of Christ, what was in innocent Adam, was also in him, as is apparent by those [Prayers and Supplications, which in the days of his flesh, he offered up with strong crying and tears unto him that was able to save him from death] Heb. 5. 7. and that complaint upon the Cross in his greatest agony. [My God, my God, why hast thou forsaken me] Mat. 27. 46. Those prayers were made in Faith, and so [He was heard in that which he feared]: nor was his complaint, though very pitiful, and fetched from the lowest depth of Misery, without much strength of Faith, whilst yet he calls him his God, whom for the present he found his enemy. Moreover, though Christ as the Son of man was ignorant of the time of the end of the world, yet no question but he did perfectly believe the Article of the last judgement. Touching Angels, we have S. james testimony 
Mat. 13. 3●.  of the evil Spirits, jam. 2. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They believe that those chains of darkness in which they are now imprisoned shall be everlasting, and that they shall be made much heavier upon them by a multiplication of their torments in the judgement of that great Day, as jude speaketh, jude 6. This they believe with such horror, besides a world of other particulars which by revelation of Scripture they know will fall out. For there is no doubt but the devils though they tempt men to unbelief, yet do themselves believe the truth of the Scriptures, which they know well enough to be of God. Their rage and malice against them, proves it evidently.  
For the blessed Angels we cannot deny unto them nothing what we grant unto the accursed, but as their knowledge of many things is more clear and exact than it is in the Devils, so is their faith unto others much more firm and resolved. Whence though they know not the day and hour of the end of the world, Mar. 13. 32. yet they believe it with joy, expecting the augmentation of their own happiness by access of the Church's accomplished 
●ain. Idol. l. 1. 〈◊〉. 7. §. 〈◊〉.  glory. Nor do the Spirits of just men, who lived by Faith in this life, utterly cease to live by Faith after their translation into heaven: for even when they are there, they yet still believe many things both past and to come, as the resurrection of their bodies, everlasting life, etc. And that prayer which the Saints in heaven make for avengment of their bloodshed upon the Earth, [How long Lord Holy and true, dost thou not judge and avenge our blood on them that dwell on the Earth?] Reu. 6. 10. is certainly a prayer made in Faith. Wherefore you see that every part of the world hath faith in it, Faith on earth, Faith in heaven and Faith in Hell too. Whereas there is Created Reason, there also there is Faith. The reason is this, because Perfect Vision only takes away all Faith: and where all things that may be known, are evidently seen, and looked upon being comprehended in their proper nature, there is no faith at all. But now there is no Created Intellectual Nature but it may understand more by revelation, than it can comprehend Intuitiuè, by beholding the thing itself. And therefore all Future things which do nor naturally depend upon necessary causes, cannot be known unto the Angels themselves, but only by revelation from God. Whence the Apostle Peter speaking of the mystery of man's redemption by Christ, 1 Peter 1. 11. affirmeth, that even the Angels were greatly desirous to behold that wonderful mystery [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] to sto●pe down and look into it, as we do into dark and obscure places. For such was the mystery of the Gospel, even secret and hidden from the knowledge of Angels, till God by revealing it unto the Church, made it known also unto them: as the Apostle shows Eph. 3. 10. In like sort for matters of Fact long ago past, even the Saints in heaven have no evident knowledge by Uision, but only by revelation: they must still believe the stories of the Bible, know them they cannot by sight, unless we should believe that vain opinion, De Speculo Trinitati●, that the Saints beholding the face of God, do as in a glass behold in Sin all things present to their view: which is justly rejected by the learned as an impossible thing. We dare not be curious in these things, pressing too far into those matters which we have not seen: thus much we may with reason affirm, that God alone is without all belief whatsoever: because he only is Perfect in knowledge, most distinctly comprehending at once all things past, present, and to come, calling the things that are not, as if they were: in whose sight all things are manifest yea [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] Heb. 4. 13. stripped stark naked, and presented to his view in their proper shapes. Only such an absolute infinite knowledge, takes away all Faith in any kind whatsoever.  
As for the creature, it knows but in part, and therefore it m●st in part be always bound to believe, whatsoever the creator shall reveal unto it.  
Thus in the general you see that though Reasonable Creature is the Subiectum quod of Faith: but we may yet more particularly inquire of the Subiectum quo, in which Faculty of the Reasonable Creature, Faith is resident. In every Intellectual nature there are usually made two Distinct Faculties: First, The Understanding: Secondly, The Will. The Object of that is Truth: The Object of this, Goodness. Now then Faith being an assent to the Truth and Goodness of Divine revelations, we must see in which of those Faculties it is resident, or whether in both. Our Adversaries teach that the Assent of Faith is an act of the Understanding only, not of the Will. This opinion we reject as erroneous, because Divine Revelations are essentially as Good as they be true, nor hath their truth any prerogative above their goodness: and so Faith is given but by halves unto one part of the Object, where there is not as well an Election and Approbation of the Goodness of it by the Will, as an ascent to the truth of it in the Understanding. Wherefore we affirm that this Assent of Faith is an act of the Understanding and of the Will, both together approving and allowing the truth and goodness of all Divine things. In which assertion you are to note that we do not make the Habit of Faith to be inherent in two diverse subjects, nor this act of Assent to come from two diverse Principles, or two several Faculties of the mind: but we affirm the subject is but one and the same, namely, the intellectual Nature. For I take it with diverse of the Learned, yet as they do under correction of the more Learned, that those Speculations about the real distinction of Faculties in such Spiritual Substances as are the Angels and souls of men, are but mere subtleties of the School, without any true ground in nature itself. He that shall in an unpartial search after Truth and Full Satisfaction, thoroughly examine the same Distinction of Faculties in the Sencitive Soul, that the Common Sense, Phantasie, and Memory are three powers of it really distinct, as in Nature so in place: let him but examine the weakness of the ground of this distinction, and the inexplicable difficulties that do accompany it, he shall find upon study of the point, that it is no Heresy in Philosophy to hold, that our grand Master hath herein affirmed more than will be ever understood or thoroughly justified by any of his Disciples. As in these material Forms, so much more in those Spiritual Essences, Faculties have been multiplied beyond necessity, and that thought to be done by more, that may be performed by fewer helps. Our Senses have in this case deceived our Reason, and because we find in Compounded bodies diverse actions and motions to flow from diverse qualities, we have therefore imagined, that in Simple Spiritual Substances the case must be alike, and there is no remedy, but we must Understand by one Faculty, Will or Nill by another, Remember by a third. Whereas all these several actions flow immediately from the lively and active essence of such a Spiritual Substance, without any such distinct faculties that need come between the Agent and the Action. For our purpose it appears, that the Understanding and Will are not distinct Faculties that have distinct actions: Thus,  
First, The Understanding essentially includes the Will. For the Understanding hath a natural inclmation to Truth, as the Will hath to Goodness: It abhors Falsehood, as that doth Evil. This desire and love of Truth is 〈◊〉, this refusal and hatred of Falsehood is Nolitio: and so Velle and Nolle are actions even of the Understanding too, and this proposition [Intellectus vulirerum, non 〈◊〉 salsum] is most true and proper.  
Secondly, The Will essentially includes the Understanding. For to will or nill any thing good on●uill, is an action either of knowledge, or of ignorance. If of ignorance, than the Will in reasonable nature shall be an unreasonable Faculty, which is blindly carried to the embracing or refusing of that, which itself knows not at all, but only it is known to another faculty, the Understanding. But this were an absurd imagination to make the Will Facultatem non-intelligentem, and to appropriate unto it such a motion as is destitute of knowledge, like a blind man that is led by the seeing he knows not whither. So should the Doctrine of freewill in any kind whatsoever, fall to the ground: For how is the Will free, but because it may choose this or that? How can it make choice, unless it do also understand, campare, advice, and deliberate about the nature and consequences of things offered unto its choice? Wherefore it is manifest, that Intelligere and judicare are actions belonging unto the Will also, and that this proposition [Voluntas intelligit bonum aut malum] is true and proper. Thus in regard of the actions Valends, and Intelligendi, we have no reason to make a distinction of Faculties, where the actions are common and indifferently agree to each of them. If one faculty can do both, what reason is there to make two? And if the Philosopher be in the right, denying a distinct faculty for the Memory in the reasonable soul, because the Understanding sufficeth to that, for as much as eiusdem est seruare Habitus & ●●s uti, we have the same reason to hold the Understanding 
〈◊〉. l. 6. 〈◊〉. 12, § 31.  and Will to be no distinct Faculties, seeing, eiusdem est intelligere & velle.  
Thirdly, The Object of the Understanding and Will are one and the same. For Truth and Goodness are essentially the same thing. In Natural things it is most plain, that their Truth and Goodness is all one. Their goodness is nothing but the Truth of their Being in their perfect conformity to God's understanding and will, when their Essence and Qualities are perfectly the same which they had by their creation. When the Creature is as it was made, than it is both True and Good: so far as any part of truth is lost, so much of goodness is gone. And this appears by the contrary; Malum and balsam in the creature, opposed to this natural goodness and truth of it, are both but one thing: namely, any Defect or Excess in the parts or degrees of their Essence and Qualities, otherwise then according to the Truth of their Creation. Such defects and excesses we call Errors, Untruths, and Evils in nature. So that if we consider Truth and Goodness in the nature of things themselves, it is not possible to make any real distinction between them. What things are in our opinion, it matters not much. Our conceit we have of them, makes them not either true or good. Nor is gold and precious stones any jot the better or worse, because civil nations have them in greatest account, or Tartars and other Savadges despise them as toys and unnecessary to man's life. Where the Essence of any thing is entire and perfect, there is Truth and goodness, though all think nothing, or think otherwise of it. And let us think as long as we will, we cannot conceive any natural thing as true, but we must conceive as Good too. Witness all I ogicke rules, Philosophy, Mathematics, there is no conclusion, how unpleasant soever it seem to be: but if it be apprehended as True, it also affects the understanding with joy, delight, and contentment in the goodness of it. It delights because it is true, and so Truth quatenus, Truth is good. So that unto such as ask, wherefore are the Mathematics good? I answer, Because they are True: a part of Gods created truth, of which it is blasphemy to hold and affirm that any the least part is evil and nought worth, nor deserving a man's study. All Truth is amiable, like God the Author of it: and goodness is so essentially incorporated together with Truth, that they cannot be severed in our knowledge or affection. Now in moral and Divine things the case is much more plain, That their Truth consists wholly in their Goodness, nor can it be imagined, how virtue should be said to be true, but only because it is good, or what the Truth of Grace is, but only the Goodness of it, Wherefore generally that rule is Curtain, Bonum & Verum convertuntur, and their praedication each of other is not only in the Concrete, Verum est bonum, but also in the abstract, Ver●… est bonitas, & ò cont●. 〈◊〉. And so the Scripture takes these two indifferently, as Gen. 1. 31. When God had created all his works, he looked on them, and saw that they were Very Good. They were true as well as good, but one includes both. And john 8. 44. it is said touching Satan, that He abode not in the Truth: that is, in that perfect and good condition wherein God created him, for he fell from his goodness, as well as from his Truth.  
By this it appears that this distinction which is made between the truth and goodness of things, is not from their Nature, but from our esteem and conceit of them. We measure the goodness of things by our own ends, and the use we have of them: such things as fit our purposes & are proportionable to our necessities, those we account good, and Such things we make the Object of our wills, because we desire them, with a more notable degree of Constancy and vehemency: Other things, though very good in themselves, yet because they touch us not, and our desire of them is slight and vanishing, we make them the object of our understanding only, as if we apprehend in them nothing but bare Truth. As for example, he that shall discourse unto an intemperate man in his temperate mood, how shameful and unseemly a thing it is for a Christian to be overcome of drink, to be a servant to his appetite, to wallow in filthy pleasures, to be seen in base company, and hast places, and shall tell him how comely and commendable a virtue sobriety is, how gracious an ornament of a man, how necessary a duty in every Christian: when you tell him of these things, he understands you, and assents not only to the truth, but to the goodness of what you say. But here is the mischief, his resolution stands otherwise, sottish delights prevail against all sober advice, and the stronger desires of pleasures drown those faint affectious towards Temperance. How in this case, the truth and goodness of the virtue commended, is but one thing: and the intemperate man did a●t that same time apprehend and approve of both in general, wishing that it were with him, as it should be, and is with other men. But now when anon after he comes to put in practice what he thus knows and allows of, long Custom and ill persuasions do so far darken his former apprehension of the Goodness of the thing, that now there seems to be nothing left in his head but a general notion of the Truth of that which he heard at such a time. So then, Truth and Goodness are not two several things, nor apprehended by two several faculties: but one and the same thing, known and desired by the same faculty. The difference lies only in the diverse degree of our apprehension, which varies according as the things apprehended seem to have more or less agreement with our particular uses and necessities. Where matters fit us in particular, there our desires are Strong and Constant: When they agree to us only in the general, than our General Desires not well rooted, are choked and stisled by contrary affections in the particular performance. It fares with men as it did with Shimei; Salomon's commandment of not Departing the City is Good, till Shimei have a Servant take his heels and run to Gath: and then Shimeis belief of Solomans' threatening must give way to his Covetous desire of recovering his runagate Servant. 
1 King. 21. 38.  So in matters of Religion, men know and approve of their truth and goodness in general, wishing that themselves had all the grace and piety which is so much spoken of, but when after they compare it with their more pleasing contentments in this or that kind, they renounce the Goodness of Religion, and hold it only as a Truth. Of which diversity in assenting to the goodness of things in general and in particular, more shall be spoken hereafter in the next point.  
For conclusion of this point touching the subject of Faith, we do not appropriate faith either to the Understanding, or the Will, nor yet refer it to both, as unto two distinct faculties; but we place it immediately in the whole intellectual Nature, whether of man's soul, or of Angels. In which we follow the sentence of the Scriptures, that seat Faith in the whole heart; as Rom. 10. 10. [With the Heart, man believeth unto righteousness:] and Acts 8. 37. [If 
Luk. 24. 25. [O souls and flow of heart, to ●elieue all the Prophet's hau● spoken.] 〈◊〉. 6. ●0.  thou believest with all thine heart.] Now it is a thing manifest that in Scripture the heart is taken for the Whole soul with all its powers and operations, as of understanding. 1 King. 3. 9 Solomon asketh of Godan [understanding Heart] of Willing, and Choosing. Act. 7. 29. [In their hearts they went back to Egypt.] 1 Cor. 7. 37. [He that st●n●●th firm in this Heart] i. in his purpose and resolution. Again, of the Affections, Mat. 6. 21. [Where the treasure, there is the Heart also] i. Love: for Rom. 1. 24. of the memory, Luk. 1. 16. They did those words in their hearts: so Luke 21. 14. We need not go seek on't any trouble some distinction of faculties, wherein to place faith, seeing the Scriptures speak simply of the whole soul, and neither Nature nor Scriptures do intimate any necessity at all of mal●ing such a difference.  
We come now to the third and last point proposed in the definition, or the Genus under which it is comprehended, that is, Assent: about which we must inquire after two things.  

1 The Certainty of this Assent of Faith.  
2 The divers Degrees and Essential Differences whereby the assent of Faith in God's Elect is distinguished from all other Faith.   
The Certainty and strength of our assent unto Divine Truths, springs from these three fountains,  

1 From the Infallible Authority of the Revelation.  
2 From the excellent greatness and worth of things Revealed.  
3 From the manifest experiment of some part of their Truth, known unto us. Of these in order.   
The first and chiefest ground whereon is built the Certainty of faith's assent, is The Infallible truth and Authority of Divine Revelations. I call this the chiefest ground, because it is that whereunto finally all our Belief is resolved. For ask the question, wherefore do you firmly believe the Articles of the ●reed? The answer is. Because God hath revealed them in Scriptures, to be believed. The reason of which answer is this, because, What ever God saith, istrue. Now this is a principle in Nature, aswell known to the reasonable creature, as that they have reason, it is graven deep upon the conscience of every one, which tells him, That God is so infinitely Wise, that he can be ignorant of nothing, that none can circumvent and over each him. And again, that he is so infinitely good, holy and Just, that no ●ie can come of this truth; as john speaketh; john 2. 21. Wisdom itself cannot be deceived, Truth itself cannot deceive; and God is both. Wherefore none but a jesuit like Beca●…, whose wits have served an apprenticeship in the mystery of lying and aequivocation, under the Father of ●ies, would have affirmed, that the Prophets and Apostles, though they knew it was God that revealed heavenly mysteries unto them, yet they knew not Evidently whether God was not deceived himself, or would not deceive them. allying surmise much like that of the Serpent when he tempted the Woman, Yea saith he, hath God indeed said so? Yes, the woman answers, God hath said so, and we know it. But Satan replies, Are you sure that God spoke true when he said it? The Devil then denied it, and Becanus staggers at it, as a thing very doubtful, telling us, that when God speaks. man cannot be evidently certain whether he speaks true or false: But we reject with abomination such a suggestion to Infidelity, that strikes at the root of all Christian Faith, and shakes the lowest foundation-stone in all that building; we know and are evidently assured, That God is truth, and in him, or of him, there is no Lie. From this first ground of faith in Gods Essential truth, we draw another, that wheresoever any Revelation is certainly known or believed to be of God, there the reasonable creature doth fully assent to the truth of things revealed. Whence all the holy Penmen of Scriptures did for themselves most certainly believe the truth of all things they delivered, (though sometimes they understood but darkly, 
1 Pet. 2. 10. 11.  what was the meaning of that which they spoke and wrote) because they knew that they were taught them immediately from God. Yea, the devils themselves, when they know, as they do, these revelations to be from God, however they tempt men to distrust, and out of malice, raises up lies and slanders upon God's truth, yet in the mean time are themselves clearly convinced of this truth, and do assent unto it in their consciences. The devil knew well that Gods threatening to Alum was a certain truth, even whilst he persuaded him it was but a lie. And when he inspired the pharisees to call Christ. Samaritan, Belzebub, a possessed Daemoniacke, a Deceiver, and all to nought, even than himself could not but confess that he was that Christ jesus, the Son of the most high God: Mar. 5. 7. But this is the malice of Hell, to sight against the Light, and furiously to oppose what we cannot but acknowledge to be truth. Well, Thus far then our Faith goes upon a sure ground, That whatsoever God saith, is true: And again, When we know evidently that God says it, we are ready to believe it without further question. But here in the next place is all the doubt, How know we infallibly that God is the Author of the Scriptures, and that such things as therein are proposed for us to believe, are revealed by God himself?  
This is a fundamental Question, wherein it greatly behoves every Christian to be rightly informed. It would require a large discourse to be prosecuted through every particular: I shall but only touch upon the general, and give occasion to each one carefully to bethink himself, that his faith be built on the rock, and not upon the Sand.  
The Question is, How is it known certainly that the Scriptures are the very word of God? it hath two branches.  
1 Toaching each several part of Scripture, as it was revealed and given to the Church of God, How did the People of the jews know, that what was delivered by Moses and other Prophets after him, from time to time, was the word of God? To which I answer, they knew the writing and Preaching of Moses and the Prophets, to be of divine Inspiration, partly by the holiness of the Doctrine which they taught, the lively power and work whereof the hearts of the godly then felt, partly by the miracles which they wrought for confirmation of their prophetical office, partly by the certain and infallible accomplishment of all their prophecies. Of which trial of Prophets and their prophecies, we have a general rule set down, Deut. 18. 18. etc. I will raise them up a Prophet from among their brethren like unto thee, and will pur my words in his mouth, and he shall speak unto them all that I command him. 19 And whosoever will not hearken unto my words, which he shall speak in my name, I will require it of him. 20. But the Prophet that shall presume to speak a word in my name which I have not commanded him to speak, or that speaketh in the name of other gods, even the same Prophet shall die. 2●. And if thou think in thine heart. How shall we know the word which the Lord hathnot spoken? 22. When a Prophet speaketh in the name of the Lord, if the thing follow not, nor come to pass, that is the thing which the Lord hath not spoken; but the Prophet hath spoken it presumptuously: thou shalt not so be afraid of him. By the same means were the preaching of Christ, also the preaching and writing of the Apostles known in their times.  
2 Touching the whole Scripture as it is now completely delivered unto us in writing: How can it evidently and infallibly appear unto us, that what we find written in the Bible, is of divine inspiration, the very oracles of God, not man's Inventions? In the solution of this Question, our adversaries of the Romish, and we of the Reformed Churches differ irreconcilably. We affirm that the Scriptures are known to be of God by themselves: they maintain, that we cannot be certain of the Scriptures Divinity by any other argument, than the testimony of the Church, which say they, doth infallibly propose unto us, what is to be believed, what is not to be believed. So that ask a Roman Catholic, Wherefore do you certainly believe such and such Articles of Faith: His answer will be, Because the Church, which can discern what is, what is not of God, hath infallibly decreed such and such things to be believed. Against which impious doctrine, we except, and say, That by this means our Faith is resolved either into nothing at all, or at the furthest, but only into humane Authority.  
1 That is resolved into just nothing, but runs round in a Circle like a mill-horse. For ask a Roman Catholic, why do you believe the Pope cannot err? His answer is, because the Scripture saith so, Tues Petrus etc. and, Oravipro te ne deficiat sides tua, and Sum umb scum ad consummationem saculs: with such other places. But how know you that those places are Scripture, and that that is the right meaning of those places? He answers, because the Council of Trent and the Pope say so. Yea but how know you infallibly they do not err in saying so? He answers, Because the Scripture affirms, they cannot err: for, Thou art Peter, & upon this rock, &c, This is the Fairies dance, wherein men smitten with the spirit of giddiness, are led round in a ring, being never able to free them, or find any resting place whereon to fix the assurance of their Faith.  
2 That at best, their faith is resolved finally into Man's Authority. Which appears thus, ask a Papist. Why do you believe Purgatory? He will say, Because God in his word hath revealed it as an Article of Faith. Zach. 9 11. I have loosed thy prisoners out of the pit, wherein is no water, i. out of Purgatory, and Luke 16. Lazarus was carried into Abraham's bosom. i. into Purgatory. with such like. Well, but why do you infallibly believe that this is God's word, and that this is the meaning of it? He says, Because the Church, i. Counceis and Popes say so. He can go no further, unless he will run round. Here than he must stay, resting his Faith on man's Testimony and Authority. Which he doth manifestly, forasmuch as it appears not by any argument from the Scriptures themselves, that such a doctrine as Purgatory is contained in them, and therefore he assents to the truth of it finally and only because the Church for sooth, hath conceived the meaning of those places to be such. Now this is not to believe the Scriptures, but to believe the Opinion of the Church, that is to say, of men like ourselves. here 
a Tom. 3. ●…l. School. cap. 8. q. 8. Quo●odo resoluating 〈◊〉 si●e?  Becanus helps at a dead lift by a school distinction, thus.  
Fidesresoluitur 


Formaliter in Deumprimam veritatem revelantem.  
Directiuè in Ecclesiam propter infallililitatem proponendt.     
The shift of a Sophister. What Faith is it that is thus resolved, Theological or Humane? Neither saith he, Theological Faith is resolved into God's authority; Humane is resolved into man's authority; as to believe an Article, because Calui●, or Lutber teach it, or say we, because Pope Paul the fifth, Gregory the 13. or any other Pope, Cardinal, Bishop or Bishops teach it. What saith is it then which is resolved into the Church's authority? It is saith the jesuit, neither saith, neque purè divina, neque purè humana, sed quasi media inferior is cuinsdam ordinis. Just so I take it, men use to speak when they cannot tell what to say, It is Quasi, and Aliquomodò, and Alicuius generis, etc. It is something, if they could tell what. But be it what it may be, if it be not a divine Faith, What shall become of the vulgar sort in their Church, must they be saved by such a middle kind of Faith between Divine and Humane? This is a new way to heaven of the Iesui●es invention, wherein it will be a matter beyond his skill so to conduct a poor unlearned Catholic, that he step not aside, leaning too much upommen authority, whereon he should not trust at all; and too little on Gods, on whom he should altogether rely. Plain folk have no skill in such nice distinctions, of believing God Formaliter, and the Church Directiuè: and it will trouble the authors of them to give a reasonable meaning of them.  
For what is it to believe the Church Directiuè; is it to be drawn by the Church's direction in the ministerial Preaching and application of the Scriptures, unto belief of the Articles of Faith? We grant such a resolution of our faith into the Church's authority, as a motive to induce and persivade us to believe. But Becames denies that the Church is to be reckoned inter motiva fidei, and 
Ibid. Num. 7.  therefore he must needs account it, inter formales rationes fidei, as a case of reason and proper foundation of our faith, whereinto it is resolved formaliter. And so it is, for there is never a Papist that will believe any thing that God saith, but only for this reason, because the Church allows of it. It is not the light and Evidence of God's word, by it own self, Euincing its own Divinity, and Interpreting its own meaning, 'tis not this they rest upon; if they did, what need they go further? but it is merely, formally, and directly the Testimony and Opinion of men, whether Fathers, Counsels, Popes, or whomsoever they please to style the Church.  
This impiery is horrible, and so main an error in the foundation of Faith, that it makes the whole frame to ●otter, fastening the consolation and Hope of man, upon the uncertainty of another man's testimony, thereby throwing him into inextricable difficulties and doubts; besides offering intolerable indignity unto God, in giving such authority unto his servant and vassal, as tends to the contumely of the Lord and Master. For so it is when a few men met together in a Council-house, or one poor sinful illiterate Pope shallbe deemed of power sufficient, and judgement infallible, to set themselves down upon the bench, and to call that word which shall judge them at the last day, unto the bar, and there to interpret, ratify, or nullify, what and how themselves best pleaseth. We might wellbe ashamed of our religion, when we dispute with Atheists and infidels, if we had no better reason to confirm our Religion, but our own testimony, because we say, it is the truth: and the Romish Church might blush, when she pleads for her infallibility from those places formerly mentioned, & yet in sine hath no other warrant from them but only this, it is so; and it shallbe so, because she herself hath decreed that only to be the true meaning of those Scriptures.  
But to leave these absurdities & blasphemies, and come to the truth; that which we maintain touching the Certainty of the Scriptures Divine authority, is this, viz.  
That we are infallibly ascertained of the Scriptures Divinity by the Scriptures themselves.  
I or as in other Sciences there are always some principles Per see not a & indemonstrabili●, whence other things are proved, so in Divinity, all conclusions in point of Belief and Practice are proved by the Scriptures, but for the Scriptures they prove themselves by their own natural light, manifesting their Divine Original whence they are, and their right meaning how they must be understood. They are Primum ●●sibile, not like Colour which cannot be seen till light make it apparent, but like Light itself, which maketh all other things manifest, & itself too, by it own proper Quality. Wherefore when we are asked, why we do believe the Articles of the Creed; we answer, Because they are revealed in Scripture: Again, How are you sure the Scriptures are the Word of God? we answer, we know it by the Scriptures themselves, the Spirit of God opening our eyes to see those natural and lively characters of Divine truth, which are imprinted upon 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 discover their own right expesition. In these answers we rest, finally resolving our Faith into the Word of God alone, and nothing else. As for the Authority of any one man, or all men in the Church, we give it all due reverence according to its place and degree. We acknowledge the Decisions of Counsels and Synods about controversed Articles of Religion, the continual Preaching of the Word by the Ministers thereof, the manifold expositions of Doctrines of Divinity, and Books of Scriptures by the Learned in their Writings, all these we acknowledge with due regard & thankfulness, to be blessed means for the breeding and growth of Christian Faith: because they all do or should point us unto the Scriptures, holding forth the light of them, that we may the more clearly diseern it in its true brightness. Thus they are helps to make us see the truth, but no causes why we believe it: this we do for its own sake, not their saying. And unless what they teach, do appear unto us clearly out of the Scriptures, we freely confess, that although their Reverence will cause us to Suspend our judgement, and thoroughly to examine the Cause, yet their bare authority cannot command our assent to any article of Religion that shall be proposed unto us. The rule of the Apostle prohibits us, 1 Cor. 2. 5. Our faith may not stand in the Wisdom of Man, but in the Power of God.  
Our Adversaries here think that they have us upon an advantage, and caught us in a circle too, as if we also ran round from the Scriptures to the Spirit, & again from the Spirit to the Scriptures, thus: How know you the Scriptures to be God's Word? By the Spirit revealing the same to my heart and conscience. But how know you this revelation of the Spirit to be true? By the Scriptures that testify, The secret of the Lord is revealed to them that fear him: Ps. 15. But how know you this & the like places of Scriptures to be God's Word? By the Spirit, again. Thus they suppose we are entangled: but they mistake us 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 Revealing and Testifying the truth of them unto our Consciences. But it must here be diligently observed, what kind of Revelation or Testimony of the Spirit it is whereby we may be said to be sertified & assured of the Scriptures Divine Truth. It is not any inward suggestion and inspiration different from those revelations that are in the Scriptures themselves as if the Spirit did by a second private particular revelation assure me of the truth of those former revelations made in the Scriptures. We have no warrant for any such private revelations now, nor is there any need of them; and such as look for them, may easily embrace their own presumptuous fancies, in stead of a Revelation from heaven. How then doth the Holy Ghost reveal unto us the truth of Scriptures? I answer, By removing those impediments that hindered, & by bestowing those graces that make us capable of this knowledge. There is in us a twofold 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 turn from it. The Holy Spirit cures both by a double remedy: First, of Illumination, restoring our decayed understanding to some 
1 job. 2. 27. of the ●no●uting.  part of its primitive perfection: Second, of Sanctification, infusing into our desires and affections some degrees of their primitive Holiness and purity. By this work of the Spirit, Opening the eyes of our minds that we may Understand 
Luk. 24. 45.  the Scriptures, & see the wonders of God's Law, and also Rectifying our corrupt affections, that we may love and embrace the Holiness of Divine things: by this means, I say, is the Divine truth of Scriptures revealed to us. For presently upon this Opening the eyes of our minds, we see the glorious brightness and light of the Scriptures shining into our hearts, and we discern in them the apparent characters of heavenly Majesty as clearly as a seeing man beholds the Sun. Also, after this renewing of our Sinful inclinations, we find presently that our Souls, and those things which the Scriptures do reveal unto us, have a singular sympathy one towards another, our love that we bear to the beauty and Holiness of the Word is strong, & that command which the Word hath over us, is most powerful & awful: so that now we have as kindly a relish of the goodness and excellency of Scriptures, as a healthful stomach hath of wholesome food. By these things which we clearly see in the Scriptures, & evidently feel in ourselves, we are fully ascertained in our souls that none but God is the Author of so He menly & Holy Mysteries. In this sense we still pray for the Spirit of Revelation, Eph. 1. 17. so called in that place, because it enlightens the eyes of our understanding, as in vers. 18. that then we may see the excellency of Divine mysteries revealed to the Church. Other inward and secret revelation of the Spirit we acknowledge not in this business. Now there is no such circle, as our Adversaries would drive us into, but a plain & strait way. How know you that the Scriptures are God's Word? We answer, By the Scriptures themselves: by that wonderful light & excellency of truth and Holiness shining in them. Here we would rest and go no further. But yet if we be asked. How we come to see this Light? We answer, It is by the only work of the Spirit of God, giving us eyes to see, and hearts to love this Light. If we be further urged, How know you that you do indeed perceive such a light as you speak of, or how can you make it appear to another, that you are not deceived therein? To these questions we answer. That the former is idle, just as if one should ask him that ga● than the sun, How know you that you now see the Light: And for the 
What can he answer but this, I know it, because I see it. To demand a reason of bence, it absued.  later, it demands an impossible thing, as if a blind man should require him that sees, to prove unto him by sound argument, that he beholds such or such things: which cannot be done. In short, A man enlightened and sanctified by the Spirit, doth perceive the truth of holy Scriptures infallibly by their own proper light and for his own proper use; albeit he be not able to demonstrate so much to another, to make him see what himself doth.  
Now here we should go further in the explication of this assertion, that the Scriptures are known to be the Word of God by themselves; and all such arguments as do demonstrate this truth, should be laid forth before you. But it would take up a long discourse, and the point more directly belongs unto those general controversies about the Scriptures, which are moved between us and the Papists; amongst which, this touching the Infallibly certainty of Scriptures is at large handled and maintained by the Learned of our side. Amongst whom, the learned ●ackson deserves due praise and thanks of all that love Learning, for his diligent examination of this point, in his first & second Book of Commentaries upon the Apostles Creed. Books that are fruitful of exquisite observation in this kind, and being as painfully studied as they are with much diligence and labour compiled; will I persuade myself give much satisfaction to those that honestly seek for it. I conclude all touching this point with a threefold admonition, which by way of application I shall briefly dispatch, intending only to persuade every one not to slight so serious a matter, but carefully to examine upon what certainty his faith is built.  
1 Admonition is this, That in this enquiry after the Scriptures certainty, we must look that we give satisfaction unto our own souls: but that is impossible to satisfy all others who are disposed to cavil. The truth of Scriptures is known unto them for whose benefit they were written, namely, the elect: and as in another case the Apostle spoke, Rom. 11. 7. The elect, have obtained it, the rest have been hardened: so here, The ●lect do see this light; the rest are blinded, Wherefore, when the eyes of our understanding are opened, to see the wonders of God's Law, to behold the admirable majesty, purity, holiness, and oxcellence of divine revelations in the Scriptures, when we feel upon our fowls the awful commanding power of them to bind our consciences unto obedience, to master our unruly lusts, and wholly to captinate us unto their Sovereignty; we must not now begin to doubt of the truth of this which we so sensibly see and feel, because another cavils, & dispises us, and will not be won with our persuasions to think as we think. For he that sees the Sun, hath no cause to distrust his own eyesight, because he cannot persuade a blind man by any argument possible that he beholds a most glorious and excellent light.  
2 Admonition is to put you in mind of that danger, wherein careless men, who build, without having laid a sure foundation. Come to most men and ask them, Why do you believe the Scriptures, and these points of religion out of them? Their answer is, Because they be the Word of God Yea but what persuades you to think so? Here they are staggered, and have nothing to say, but they are lead unto this belief by Custom of Education in a Christian Church, wherein the Scriptures Divinity is generally received for an undoubted truth, and they believe what they see others doubt not of; else it were a shame for them. But in the mean time themselves have never laboured to get infallible assurance unto their own consciences, from the Scriptures themselves, by prayer, study, & all due observation. Now what is the issue of such an ill grounded belief? I'll tell you: 'tis partly Disobedience against, and Apostasy from the Truth, partly Despair, and loss of all comfort in time of need. Where there is only a slight opinion of the Scriptures authority, there easily follows Disobedience to all their commands. Tell the Ambitious and distrustful worldling; That the kingdom of God, and the righteousness thereof, is first to be sought for, and then other things shall be cast upon him: That godliness is great gain. That Humility goeth before Honour, etc. Tell the unclean person, that Whoremongers and Adulterers God will judge. Tell the Drunkard. That they who do such things, shall not inherit the Kingdom of God. Tell the Swearer. That for Oaths the land mourns, and God will not hold him guiltless, that taketh his name invaine: What do these men think when the Scriptures are thus brought against their faults? Do they verily believe that this is the word of God? They will not say otherwise for shame of the world; but who can believe that their consciences are thoroughly convinced of it, when there is to be seen so strange a disproportion between their Faith and practice in these particulars? No, they laugh secretly in their hearts, at the simplicity of silly men, who tremble at the word, and dare not for their lives, venture upon the practice of such things as it forbids, which they mean while freely follow to their great contentment. Furthermore, these men that do thus rebel against God in one religion, will be ready, if occasion serve, to revolt from that unto another religion, seeing the grounds whereupon they embrace any religion, are alike in all. Besides, let me tell them thus much, that this loose and unsettled faith, is one of the ficry darts, & forcible engines of Satan, whereby he affaults and overthrows the hope and comfort of many a dying man. Who having not strengthened himself on this point, by undoubted arguments and experiments is there laid at, where he lies open and unarmed by such cunning cavils, shifts, and elusions brought against the authority of Scriptures, that the poor man not able to clear himself from such suggestions, falls into an universal doubting of all Religion, and at last, percciving his Faith hath only grasped at the air, and embraced the empty shadow of man's authority, instead of the Substance of Divine truth, he is utterly confounded, and sinks down in despair. If I am able to judge any thing of the Methods of Satan's temptations, I dare say, that this weapon is reserved usually for the last combat, and that many a man's faith hath perished upon this rock both in life, and especially in the last agonies & conflicts with the powers of death and darkness.  
3 Wherefore let this be a third Admonition, that every one of us be well advised, to provide ourselves of such arguments for confirmation of our faith in this point, as will hold water, and abide the fiery trial of Satan's temptations. Vnde seiss? is a sore question, and Satan can tell how to enforce his arguments with better skill than any jesuie and Heretic. Wherefore let us look to it in time, that we waver not; but may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rooted and established in the undoubted persuasion of this 
Col. 1. 23.  truth. We are all very backward in this study (and that's one argument the Scriptures are divine, because our wretched sinfulness cannot brook them.) And again, we are very dull of understanding in these things (which is also a good proof that they come from a most divine understanding, because our Natural wit is sharp enough in other things, yet comprehend not these mysteries) but yet for all this, let us be persuaded with prayer in humility to follow the counsel of Christ. Search the Scriptures, & the Commandment of our King the servant of Christ, to set the Scriptures in the head of our studies, therein laying a sure groundwork of our belief before we have to do with men. Following this course, we may be bold to expect a full resolution of this great Question; and experience will in the end make it manifest, a most sure word (as S. Peter calls it, 2, Pet. 1. 19) whereon to build our faith. We shall find that this word is a light shining in a dark place, and that God who in the creation commanded the light to shine out of darkness, will by this means shine also into our hearts, to give us the light of the knowledge of the glory of God in the face of jesus Christ, as it is, 2 Cor. 4. 6. Thus doing, we shall be constant in our Religious profession while we live, and also unconquerable in our Spiritual consolation when we are to dye.  
Hitherto of the first ground whereupon the Strength of Taiths' assent is built, namely the infallible truth of Divine Revelatinos'. I proceed unto the next two: the former whereof is,  
The Greatness and excellent worth of the things revealed. They are not toys & tristes, matters of small moment, that God proposeth unto us to be embraced & believed: But they are the Great things of his Law, that he hath written unto us, Host 8. 12. A Law that is Perfect, converting the soul; a Testimony that is Sure, making wise the simple; Statutes that are Right, rejoicing the heart; Commandments that are Pure, enlightening the eyes; judgements that are True and Righteous altogether, more to be desired then what men desire most, than Gold, yea then much fine Gold, sweeter than the Heny that droppeth from the best Honey comb, as the holy Prophet David, Ps. 19 7. etc. most emphatically amplifies the dignity & worth of that part of Scriptures which was in his time given unto the Church. Since than we have a large increase of this heavenly treasure, The Gospel fully revealed and written for our benefit, containing in it, The Wisdom of God, & that in a mystery, hid from the princes of this world, 1 Cor. 2. 7. the deep things of God, v. 10. the riches of his glorious mystery, Col. 1. ●7. the unsearchable riches of Christ, Eph. 3. 8. All both Law & Gospel, old & new Testament are full of admirable perfection, goodness, & excellency in themselves, and towards us they contain matters of greatest consequence in the world. He that doth these things saith the Scripture, shall live in them: if he do them not, then Cursed is every one that continueth not in all the words of that B●oke to fulfil them. Again, He that believeth shall be saved, he that believeth not shall be damned, Mar. 16. 16. No less matters are set forth unto us in Scripture, than Blessing and Cursing, Salvation and Damnation, Grace & Sin, God's favour and his Displeasure, Heaven and Hell. Now lay all things in this world together, there's nothing worth the speaking of in comparison of these, or that can bear any proportion of worth & greatness with them. Wherefore this aught to be a forceable motive unto us to give all diligence, that we fasten our faith upon these things with all strength and steadfastness, not barely and slightly passing them over as things of little moment, but laying them up in our hearts by deepest & most attentive meditation. It is strange to see how ●xedulous and apprehensive men are in other matters that may concern them in their name, goods, or life. Every little circumstance is enough to persuade them to a strong belief of that which they fear or hope for. But in matters of religion there's scarce any thing will ' work upon us, we heed not what we hear or read, promises or threatenings, exhortations or admonitions, all's one to us, we pass little for one or other, but as the i●●es of old, we count these things as Strange matters that little concern us. Naturally we are all Atheists & Insidels, and that of Saluian is true even of the best of us. Omma a mamus, 
D●. Gub. lib. 5.  omnia colimus, solus nobis in comparatione omnium Deus vilis est. We can study any thing but the Scriptures, we can believe any thing but Articles of Christian Religion, we can love any thing but God & goodness. The truth is, we do but talk of Religion, being far from any through apprehension of the excellency & worth thereof, whence it comes to pass, that our thoughts of it are sleight and vanishing, our affections towards it cold and forced, our belief of it nearer to a fancy & weak imagination than a well grounded faith. Wherefore let us henceforth value Divine things according to their worth, esteeming of them as better to us then thousands of gold and silver, or whatsoever is by the world had in highest account. Hence shall we gather strength and vigour to cleave faster unto Religion in Faith and zealous affection.  
The last ground remains, whereupon the firmness and strength of our assent standeth: and that is,  
The manifest experience of some part of the Truth of those things we believe. It is indeed a commendation of Christian faith that it can believe before & against Experience. And Abraham's faith is herein a glorious pattern to all others, who believed strongly the promises, when for a long time he found but small performances, as may be seen in the story of his life. But generally Faith is but weak till it be confirmed by Experience: this gives it life, making the Heart of a man strong in Confidence and Resolution. See this in an example or two, 1 Sam. 30. we find David & his men in great distress for the loss they had sustained at Z●kla●. David sorrows as well as his servants, & his loss is as much as theirs, but this doth not pacific them. David is their Captain, and they think this nuthap comes by his fault: so in their rage they intent to stone him. What shall David do in this case, he is but one man in the midst of a furious multitude, slight or resistance cannot help him: see how his faith helps him out in this exigent. He was now in danger, but he had been in as great many a time before and very narrowly had he escaped the snares that Saul and his Courtiers had laid for his life. But God delivered him there, and thence he is confident God will help him now. Wherefore when his men rage & chafe, and forget all faith in God, and respect to their Captain, David is quiet, and Comforts himself in the Lord his God, as in verse 6. The like strength of Confidence we find in the same holy man in his combat with the Philistian. 1 Sam. 17. where from experience of God's help in time past defending him in his lawful calling, against the Bear and the 〈◊〉 yond, he confidently assures himself of the like assistance & victory in that his righteous quarrel against the uncircumcised Philistim, v. 36. The same course takes the Psalmist in Psal. 77. where being in great affliction and tentation, he strengtheneth himself in hope of comfort, by the consideration of God's works of old, and all his mercies heretofore showed unto his people. Thus experience breeds Confidence, and we readily trust him whom we have once thoroughly tried. Where let me commend unto you a point of Christian wisdom, the practice whereof will cause a singular increase of Faith in us. It is this, that we would carefully give our minds to observe all such experiments of God's mercies or judgements on ourselves or others, as we can take notice of: comparing the particular event that we see with the promises or threatenings that are generally delivered in the Scriptures. Look over all the passages & courses of thy life, & mark wherein God hath done unto thee according to his Word. Thou praiedst such a time servantly, and he heard thee: in such or such a business than committedst thy way to him, and he brought it about according to thy desire, beyond thy expectation: thou wast cast upon this or that extremity, and God when thou soughtest to him delivered thee beyond all hope: such a Grace thou didst want, or such a Sin thou wouldst fain be freed of, God helped thee to the one, and against the other when thou didst follow such directions as his Word prescribed thee: at one time thou sinnedst, and as God had threatened, so wast thou plagued: at another time thou didst some good work, & receivedst a blessing according to the promise. Again, look abroad and see how God deals towards others. See in one place a Kingdom plagued for Idolatry; in another a Country professing true Religion, yet undone by the wicked lives of the Inhabitants: see here a Usurer, Briber, Oppressor, and cruel encloser, that hath raised his fortunes by all unjust dealing, it may be whilst he lives himself and family turned out of all a begging, or in his third heir all this wealth blown away, his name and posterity rooted out, or left for a curse and reproach upon the face of the earth. There behold a murderer pursued at the heels by strong vengeance, that never leaves him till his blood be shed that hath shed the blood of another. See elsewhere an Adultorer eaten up by the secret curse of God, which devoureth all his substance no man knoweth how. One the other side mark how God blesseth Kingdoms, Families, & private persons, wherein, & by whom Religion, justice, discipline, civility & sanctity are professed, and in truth maintained. If we would use diligent observation in this kind, it would quickly appear unto us, that God is most constant in his courses, That the Scriptures do contain in them a perpetual & infallible rule that hold true in all times & ages of the world, according to which God ever hath and always will order his provident administration of all things. We should see the same punishment still attending upon the same sins, & the like rewards to be still bestowed upon the like virtues: that God is as near to help us now as ever he was, and also as swift & strong to plague as he hath been towards men of old time. This would prove of singular use for the strengthening of our Faith, when we shall evidently see the event of things to answer in just proportion the revelations made touching them in the Scriptures. The gross neglect of this hath bred in the world those monstrous sins of Atheism and Infidelity, wherewith this age is infected as much as any. We have indeed, praised be God, the Word read and preached, unto us plentifully: but where shall we find the man, that doth [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] walk exactly by this rule. Making the precepts of the Word the ground-plot of all his practice as the Apostle would have us, Gal. 6. 16. When they behold many strange accidents in the world, do they, think you, judge of them by the Scriptures, searching into them for the reason and cause of those things, & thence concluding with the jews in Zach. 1. 6. As the Lord of Hosts hath determined to do unto us, according to our own ways, & according to our works so hath he dealt with us. Nothing less; they have no such thought come into their minds as this. Lo here how true the Lord is, such a promise, or such a threatening set down in such a place of the Scriptures. So likewise, for the getting & using of wealth, honour, friends, learning, health, or other good things of this life, for the general dispatch of business in men's callings, for the avoiding of troubles that come upon them, think you that men do call the Word to counsel, as David did, and do they out of the Scripture take a platform of all their proceeding, applying the general rule to euerie particular occasion, and thence observing the Event accordingly? No, they think of no such matter, & it seems a strange motion to them, that you will offer to persuade them to love by the Book. They follow no such rules; the good they onloy, or the evil they escape they thank God for it in Compliment, but are indeed beholding to their wits, friends, and good fortune: it was their direction they took, & thought of nothing further. Thus for the greatest part of men, God is not in all their ways, their eyes are never towards heaven to consider the works of God, and to regard the Operation of his hands, their thoughts are 
●sa. 5. 11. etc.  never upon the Word to observe how every prescription thereof, hath its Probatum est written under it in visibl● characters of every day's experience. Let us not my brethren walk as fools, but as wise, having our eyes in our heads to take notice of all such occurrences as have upon them a character of Gods special work of Providence. If they be abroad in the world, learn thereby that conclusion of faith which Ps. 58. 11. is gathered from the like observation [Verily there is a reward for the righteous, Verily 
joh 39 29.  he is a God that judgeth the Earth.] If they be private that concern thee in particular, take such exact notice of all passages of thy life, that thou mayst be able to declare unto another and say [Come and hear all ye that fear God, and I will declare what things the Lord hath done for my soul] Ps. 66. 16. This experimental observation of things past, will fill the heart with boldness, & confident expectation of the like success for the time to come. And so much touching the three grounds of Certainty and Strength in the Assent of Faith.  
I come now to the second point proposed touching this Assent, or the diverse degrees of it, and those essential differences whereby saving faith in God's Elect is distinguished from that Faith which is in others. We have showed you that faith may be in all reasonable creatures, and the Scriptures testify that there is some kind of faith in the Devils, and wicked men. We must therefore inquire what their faith is, and what the faith of God's Elect is, by what essential difference they are distinguished. You are therefore to observe, that this assent, by which generally all Faith was defined is twofold.  
1 General to all Divine Revelations as good and true whilst barely considered in themselves, or as they have no opposition to our desires being applied to ourselves.  
2 Particular when assent is given to all Divine Revelations as most true and good in regard of ourselves when they are applied to all our particular occasions, and compared with all contrary desires and provocations.  
Herein lies a substantial difference of this assent of Faith; there being a great Diversity between an Assent unto the truth & goodness of things taken in the general, and an Assent unto the truth & goodness of the samethings particularly applied, as you shall see in the progress of this discourse. The former is but an inferior degree of Faith and only a step unto that faith which is true and saving. It is commonly called by two names: 1 Historical Faith, synecdochically from one part of the object of, because it believes the Letter of the Scriptures, whether Histories or doctrines that are expressed therein. 2 Temporary Faith, from the Event & issue of it, because it perseveres not unto the end, but fails in time of Temptation. It is but one and same degree of faith that hath these two names, which assenting to things in gross, flies off and disallowes when it comes to particular application. Such a general assent there is in the Devils, who know the Scriptures to be of God, and acknowledge the things contained in them to be in themselves, true & good because from God, though meanwhile they hate both the one & other bitterly. The truth of God his Word, Essence, & Attributes works upon their understandings a deep apprehension of its certainty & excellency, even when they with unspeakable hatred and horror think of it. According james saith, They believe & tremble. 
james 〈◊〉.  Such a Faith there is in thousands of Hypocrites & reprobates, who being enlightened, and convinced of the Truth of the Word, yield a general assent unto it for the time, as in those Luk. 8. ●3. Who receive the Word with joy, but they have no root: which for a while believe, but in time of temptation go● away. In those Heb. 6. 4, 5, Which were enlightened, tasted of the heavenly gift, and were made partakers of the Holy Ghost, And have tasted of the good Word of God, and of the Powers of the world to come, are salve away. In those, Many that believed in Christ's Name, but yet Christ would not trust them, because he knew them all, that they were not found at heart, joh. 2. 23, 24. In those many again that at another time believed in him, but Christ gives them a caveat that they look their faith be ●ound, 〈◊〉 ye continue in my Word, ye are verily my Disciples, joh. 8. 30. 31. Such a faith was in Simon the Witch, Act. 8. 13. who believed the Apostles preaching and was baptised, even whilst yet he remained in the gall of bitterness and bond of iniquity, i. a ●ierce enemy to that truth which he seemed to believe and profess, and fast bound unto the love of those sins that he seemed willing to forsake, verse 23. Such a conception of Faith there was in Falix, who trembled when he heard Paul dispute of righteousness, temperance, and the judgement to come, Acts 24. 25. He believed and like the Devils trembled. But Faelix was not temperate, his wife Drusilla 
Drusillam a priore eius marito Azizo Emisevorum rege bland: ti's abduxerat joseph. Antiq. lib. 20. cap. 5.  was another man's wife: Felix was unrighteous and covetous, and looked for a bribe, and this likes him not that Paul should come so close to him, wherefore he hath a shift, and put him off in compliment to a more convenient season, which Faelix will take at leisure. The same imperfect faith there was in King Agrippa, who hearing Paul's Apology, could have found in his heart to have been a Christian, had it been a thing in fashion with Kings at that time, Acts 26. 28. So was the Case with Herod, who heard john Baptist gladly and reverenced him as a Just man and holy, and did many things willingly, Mark 6. 20. But if john be so bold with H●rod as to tell him of his Incest, He shall to prison for it, and for all that he is a Prophet, yet he shall dye, if Herod did not fear the multitude, more than he reverenced john, Matth. 14. 5.  
And thus it is with many men still, who know the Scriptures, and assent to the truth of such things as they contain; but this goes no further than generalities, whilst they approve and allow of such things, as they know, to be good and excellent, considered abstractively and in the Universality, and as they do not cross them in any of their main desires and delights. And so long they seem to be as forward in faith and practise as the best.  
The Causes of this Kind of Faith in men are many: as,  
1. That common grace of the Spirit whereby men are enlightened in the knowledge of heavenly things. Which grace God bestows upon the unregenerate and unsanctied more for others than their own good. Some light shines upon them, whereby they may know and assent unto divine truths for a common good of the Church, that others may be instructed by their teaching. For Christ in the building of his Church doth also use the help and ministry of such men; according as Solomon did in the building of the material Temple, who employed not the natural Israelites, but the relics of the Canaanites and strangers that lived in the land, to be bearers of burdens, and hewers of stone, and overseers of the work, 2 Chron. 2. 17. And these men though unsanctified and such as do not themselves heartily esteem and affect that which they know, yet in the general they believe it and willingly teach it to the benefit of the Church. Again,  
2. Authority of men in high account for their knowledge and wisdom. The esteem that the people had of john the Baptist to be a great Prophet, made Herod reverence him the more: and the fame that went of Christ drew many to hearken to his doctrine. And so 'tis still with hundreds whose faith in matters of religion standeth or falleth with their admiration or disesteem of men's persons. The same effect hath the general custom and consent of the times and Church wherein we live, whereby men are: they know not how nor upon what firm grounds drawn to believe those things which they see others hold and maintain fortruth. Lastly,  
3. Some extraordinary work or event confirming the truth of Religion. So did Miracles in the time of Christ and his Apostles persuade many to believe who were notwithstanding far from being true believers: as joh. 2. 23. [Many believed in his name when they saw the miracles which he did], but 'twas not good crediting of them that believed only upon miracles, therefore Christ [would not commit himself to them] ver. 24. And thus the Magician when he saw the signs and great wonders which were done by the Apostles, he believed and wondered, when yet his heart was not right in the sight of God, Act. 8. 13. 21. By these and the like means is this imperfect and general kind of Faith wrought in men, destitute of all inward grace and holiness. Such motives as these cause this assent; but there is no Internum principium, no root in themselves (as our Saviour speaks, Mat. 13. 21.) whence this belief springeth: no thorough sanctification of the soul conforming all the powers thereof unto the purity and holiness of divine things, and inclining the affections to a constant embracing thereof. These men like Religion well, and commend it as men do costly jewels set forth to sale: but when it comes to the point that this Good Pearl of great price is to be bought, then if God will let 
Matt. 13. 45. 46  them have it at their own rates, there's a match made, they'll believe, and be religious, if God withal will spare them the use of some sins and pleasures they love well: but if it must be purchased at God's price, with the sale of all that they have, they are no merchants for such a hard bargain; with the yongue man they shrink away, sorrowful that heaven cannot be had at a cheaper rate. Thus when it comes to the proof in particular application and practice, this kind of faith vanisheth away and comes to just nothing.  
Thus you have the explication of this first degree of Faith, & withal you see that this faith falls greatly short of that perfection which is required unto that saith which is saving and justifying. Nevertheless our Adversaries of the Romish Church maintain that this assent is that justifying Faith whereof the Scriptures speak.  
Their opinion touching this point is sufficiently declared by Becanus, who follows the rest of that rabble. He Theol. Scholar Tom. 3. cap. 8. q. 1. disputing of the act of justifying Faith, rejects the Lutherans opinion, who place Faith in the will and make it to be Fiduciam de misericordia Dei propter Christum: and saith that the doctrine of the Catholics is this, that faith belongs to the understanding, and is nothing else but Credere sive assentiri eis quae à Deo revelata sunt. Thence he setteth down this Conclusion, §. 6. Actus fidei consistit in assensu quo quis assentitur alicui propositioni à Deo revelatae propter authoritatem revelantis. In this definition there are two parts, 1. the Object of this assent, Propositions revealed by God. 2. The essential difference of this act, taken à formaliratione credendi, and that is to believe propter authoritatem revelantis. By this saith Becanus Cap. 8. q. 2. §. 2. assensus fidei constituitur in sua specie essential, that is, the assent of Faith is made supernatural and justifying, when we believe things because God hath revealed them: for, saith he, if articles of faith be believed upon other motives, as upon man's authority, etc. then this assent of faith is natural, as in Heretics and Devils. So then according to Popish doctrine, that faith which justifies us, is nothing but a bare assent of the mind to such things as God reveals, because of God's authority that revealed them. Than which explication of the nature of justifying, faith nothing can be poorer, and more below the majesty of so high a grace as faith is. I will trouble you but with two reasons; proving that this kind of assent is not that faith whereby we are justified:  
1. The act of justifying faith must needs be supernatural, such as cannot be done without the aid of special grace of God's spirit. But unto this assent there is required no such special grace, therefore it is not an act of justifying faith.  
The Major is evident and granted by the Schooleman, Cap. 8. 4. 4. that something there is in faith above nature requiring a supernatural cause: whereto the Scriptures plainly enforce him Eph. 2. 8. By grace ye are saved through Faith, and that not of ourselves: it is the gift of God. Phil. 1. 29. Unto you it is given for Christ that not only ye should believe in him, but also suffer for his sake. So joh. 6. 45. Wherefore §. 3. he teacheth that this act of assent must be supernatural, partly in regard of the Object, id est, divine revelations, and partly in regard of the principium or cause by which it is produced, id est, non per solas naturae vires, sed per auxilium gratiae. We agree then in the Proposition. For the assumption, That there needs not any special grace of the Spirit to work this bare assent unto the truth of divine revelations; this we prove out of the same Schoolman's doctrine, who teach that the Understanding assents not, unless the Will command it, because, say they, the act of believing is absolutely in our treewill, Cap 8. q. 5. Well, be it so. But now, say we, the Will may without the help of grace command the assent of the Understanding; which we prove thus:  
Whatsoever the Understanding by the only light of Nature judges to be honest, that the Will can desire by the only strength of nature.  
But by the only light of Nature the Understanding judges that it is an honest thing to believe God's authority revealing any thing to us: therefore the Will by the only strength of Nature may desire this act of believing, and so consequently there's no need of Grace to move the Will to command the Understanding.  
'tis Becanus own argument against himself, cap. 8. q. 5. § 9 Whereto he would fain give an answer if he could tell how. Something he says to that Minor proposition, whereof he thus distinguisheth. The Understanding by the only light of Nature judges it a thing honest to believe God's authority when he reveals any thing, Via ac modo naturali, not when he reveals any thing, Via ac modo supernaturali. Believe it, a rare distinction and full of mystery. Divine Revelations are of two sorts, supernatural and natural. Again, when God reveals his will to us by natural means, than the very light of Nature teacheth us that 'tis honest to believe his authority. But if he reveal things to us by supernatural means the light of nature doth not teach that 'tis honest to believe him. Can any thing be more senseless? or will not every man in the world, excepting a jesuit, confess, that the very light of nature teacheth him to acknowledge, that it is a very good and honest thing to believe God's authority, let him reveal his will unto us which way he please. But 'tis 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 believe without the help of God's grace; the second follows, which also confirms the former: viz.  
2. That is no act of justifying Faith which is found in Devils, Heretics, Hypocrites, and Reprobates.  
But this assent unto divine Revelations, because of God's authority, is in those both devils and men. Ergo It is no act of justifying Faith.  
The major is agreed upon, that the acts of justifying. Faith are found only in those who are justified: which cannot be said those persons mentioned.  
The minor is likewise evident, That Devils, Heretics, Hypocrites, and Reprobates, may and do assent unto such propositions as God reveals, and that because of God's authority who doth reveal them. This hath been formerly showed unto you in the explication of the nature of a general Faith; and 'tis so clear by Scriptures and experience, that our adversaries cannot deny it. The forenamed Schoolman grants it manifestly, as concerning Hypocrites and wicked livers, who yet profess the Catholic Faith: for disputing, Cap. 8. de Habit. Fidei, touching that virtue which is infused into the Will, whereby it may if it list command the Supernatural assent of the Understanding, heetelleth us that this Virtue is a distinct virtue from all others, and is neither Charity nor Obedience, §. 10. in conclus. and that it is perfect in itself though it be without them, according as other moral habits of justice, temperance, etc. are. Whence he tells us §. 11. in plain terms, Potest esse sin● charitate, ut patet in Christiano peccator●, qui Fidem habet sive gratia & charitate. A Christian that is a sinner, may have Faith without grace and charity. What, justifying Faith? yea according to the Romish Divinity; for he may believe the truth of the articles of Religion, because of God's authority who hath revealed them: and to do this is a Supernatural assent, and the proper act of justifying Faith, as these men teach.  
Now touching the Devils and Heretics the man is a little more coy. He will not confess that the Devils yield that assent of Faith he speaks of. They do not believe the mysteries of Religion Per assensum supernat uralem, i. e. because of God's 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 do not assent out of any good affection; nor is that needful to make their assent supernatural: for in hypocritical, impenitent, and reprobate Catholics there's no pious affection moving them to believe, and yet if we believe their Doctors, there is in them a supernatural assent of Faith. But for that other thing, That the devils believe only ex vi & pondere argumentorum, 'tis utterly false: seeing it cannot be doubted but that they believe the truth of many future contingents, whereof they are not convinced by any force of argument from the things themselves, but from authority of God's Revelations in his Word or otherwise. Which infallible truth of God in all his revelations, is so clearly apprehended by these damned Spirits, that it makes them to acknowledge the truth and goodness of that which otherwise they abhor. Wherefore that comparison which he makes 
* Ibid. 5. 5.  between the faith of 〈◊〉 and wicked Christians, is most vain and erroneo●… 〈◊〉 ●…ith he, you consider the faith of either of them, w●…●egard to the Object, there's par ratio, both being ●…d about the same things. But if you take it with r●●ard 〈◊〉 honesty of the act, so the assent of the Devils is farr●… 〈◊〉 than that of bad Christians, who have faith an●●…rkes. But wherein? He tells us, The Faith of Ch●… Supernaturalis, Voluntaria, & Honesta The Faith of Devils is Naturalis, Coacta, & pravis circumstantijs vitiata. All which are false. For the Faith of Devils is Supernaturallas much as that of wicked Christians: seeing both believe propter authoritatem Dei revelantis, which is 
* Cap. 8. q. 2. §. 2.  formalis ratio of Supernatural assent. Again, the Faith of devils is as voluntary as that of wicked men; for it cannot be wrought in either by compulsion simply: and if the Majesty of God's infallible truth command the assent of Devils to that which they love not, doth not the same cause also prevail with ungodly men, who bear as little true affection to God and Goodness as the devils do. Lastly, the Faith of Devils is as Honest as that of wicked men. For let any man speak, Is it not as Honest a thing for wicked angels to believe what God saith, as it is for wicked men? If not, wherein lies the dishonesty of that act in the angels, or wherein stands the honesty of that act in men? Can there be named any circumstances which make the Devil's Faith dishonest, but that the same or as bad may be alleged against the honesty of the Faith of wicked Christians? Sure I am what everthese men conceit of the Honesty of Faith without works in men, Saint james is plain in his comparison, that 'tis no whit better than the Faith of Devils, james 2. 19 [Thou believest that there is one God, thou dost well:] [the Devils also believe it:] and do not they do well too? Yes haply better than thou; for they believe [and tremble] which thou dost not.  
To conclude, in the last place we object that Heretics have such a kind of Faith, as the Romanists call justifying. For though they err in some articles of Faith, yet others they assent unto because of God's authority revealing them. This Becanus denies, telling us that Heretici qui ve● in uno articulo sunt infideles omnem fidem amiserunt, cap. 11. quaest. 3. §. 4. which answer he makes upon this ground, That the Habit of Faith is lost by any one act. of infidelity, §. 2. and therefore whereas Heretics believe many things, 'tis but upon a kind of custom, and by a humane faith. We reply and say, that that position; One act of infidelity destroys the habit of Faith, is false and contrary to reason and Scriptures, as hereafter I shall have occasion to show, speaking of the opposites of Faith. For the point, we grant that He who is a persevering Heretic though but in one fundamental article, he hath no justifying faith, not because he hath lost it, but because he never had it. But we affirm, that for that other general faith in assenting to the truth of divine things because of God's authority, this faith as he had when he was a Catholic, so he still hath it in part now he is an Heretic: and by the same faith he believed matters of Religion before his Heresy, by the same he believes them afterward. And those that are Heretics indeed, or such whom we style by that name, let them be asked why they believe such and such points of religion, they'll answer truly and resolutely they believe them because of God's authority that hath revealed them in his Word; and for such things wherein they descent, could they be persuaded the Scripture did teach the contrary, they would for the same authority sake believe the contrary. The jesuit is yet urgent upon us, and tells us that no Calvinist or Lutheran believes God's authority, but doubts of it. We tell him again that's a foul slander, and more than he can make good: yes that he will, by a distinction too. God's authority considered Abstractiuè in itself; so indeed we doubt not of. But God's authority considered practicé in respect of the Church as it is proposed unto us by the Pastors of the Church, so we doubt of it, because we admit not the judgement of the Church, but follow our own fantasy, ibid. §. 7.  
To this we answer, that we pass very little to be judged Infidels upon such a ground, because we call in question the supposed infallibility and authority of the Romish Church. We find in Scriptures no such strait relation between her authority and God's authority, that if we call hers in question, we must needs doubt of his. We doubt not of the authority of Scriptures: but we deny that the Romish Church hath any infallible authority of judging and interpreting them. No one man, nor all men ought to usurp such authority over our faith. And let the truth be judge who be the greater infidels, Calvinists and Lutherans that believe the Scriptures authority for its own sake, or popish Catholics that will not believe but for man's saying. Thus you have this second reason somewhat largely; that Faith which our Adversaries call justifying, is in Devils, and ungodly men; therefore it is not that justifying faith which the Scriptures speak of and appropriate unto the Elect, Tit. 1. 1.  
Here it is but a vain shift our Adversaries make to run unto that poor distinction of Fides Formata, and 
Bellar. de▪ justific. l. 1. c. 15.  Informis: namely that Faith may exist two ways;  
1. Vt est conjuncta cum charitate, ut in homine iusto: and then Faith is called formata & viva, because Charity is Vita animae. In this case, Faith can Elicere operationes vitales seu aeternae vitae moritorias. Gal. 5. 6. Faith worketh by Charity.  
2. Vt est separata à charitate, quod fit in homine peccatore, qui amissa per peccatum mortale charitate, retinet fidem quamdin Catholicus est. This Faith is called Informis & mortu●, nec potest habere operationes vitales, seu meritorias. jam. 2. 17. Faith if it have no works, is dead in itself; and ver. 26. as the body without the spirit, etc. Becan. tom. 3. cap. 10. §. 4. 5. 6.  
Thus they would have the quality and proper act of justifying Faith to be in reprobate men and devils, but yet it doth them no good, because 'tis without Charity. Faith without Works may be in its nature justifying Faith (because 'tis an assent to the articles of Religion upon God's authority) but yet it justifies not, because 'tis without works. Hereunto we reply, that in this distinction there is not a syllable of sound doctrine, nor yet of reasonable sense. Thus much we grant, that there is according to St. james. a kind of ●aith without Works, namely a general assent unto the truth of divine things: but we deny that this kind of Faith is for the substance one and the same with that Faith which is properly called justifying. Faith without works is of one kind, Faith with works is of another; not only in regard of consequent, because one hath works, the other hath not: but in regard of their proper nature, because the quality and acts of the one differ from the quality and acts of the other. Wherefore in vain do they tell us that the same Faith is sometime with, sometime without Charity: justifying Faith is never without Charity, and that which is, is not justifying. Unto that conceit that Charity is the form of Faith, we say 'tis Metaphysical, and such as no good construction can be made of it. He saith Charity is Vita animae, he would say, Vita fidei; but take his meaning, Faith lives by Charity as the body by the form or soul. Here 1. 'tis absurd to make one habit of the mind the form of the other, we may as well say that Temperance is the form of Liberality. Each habit of the mind is distinguished by its proper object and actions, and this the Schooleman cap. 18. quaest. 2. §. 3. grants in the strict sense. 2. How doth Faith live by Charity? We say it lives with Charity as its fellow-grace, not by Charity as its soul. We say without Charity it is dead, yet 'tis not Charity that gives it life. The Ies●it saith it doth, for being joined with it, Faith can [elicere vitales operationes] perform vital acts. Yea but what are these actions? Faith hath but two acts: 1. proper and immediate, viz. Credere seu Assentiri: 2. by consequent, justificare. Neither of these comes from Charity, even by these men's own doctrine. Not the first, for Catholics without Charity may assent to the articles of Faith for God's authority sake. Not the second, for to justify in the Popish sense is to Sanctify, of a bad man to make a good. Now how absurd is it to say, Faith by Charity justifies, i. e. Faith by the love of God and our neighbour sanctifies us, or (taking Charity for the Act not the Habit) Faith by good works of prayer, fasting, almsdeeds, etc. sanctifies us? Both these are senseless propositions; for 'tis manifest, that he who hath Charity, i. e. loves God and his Neighbour, and doth good works, is not as yet to be sanctified and made good of bad, but is thereby sanctified already. 'tis true that Faith is one part of our sanctification or inherent grace, and Charity is another; but neither doth Faith sanctify by Charity, nor Charity by Faith, but we are sanctified by both together. If there by any other vital acts of Faith, they should have been named. The gloss which the jesuit addeth, whereby he interpreteth what he meaneth by vital operations, viz. [aeternae vitae meritorias] such as deserve eternal life, carrieth with it as absurd a sense as the other. Thus, Charity is the form and life of Faith, i. e. Charity makes the acts of Faith to be Meritorious, s●il. our love of God and man, or our good works, makes our Faith, i. e. our assent to the Articles of Religion because of God's authority, to deserve eternal life. Is there in the Scriptures the least intimation of such a strange and uncouth meaning, when it tells that we are justified by Faith? To the places of Scriptures, Gael. 5. 6. Faith works by Charity, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we answer, the meaning of the place is no more but, That in Christianity no outward matters are of value; that only which is to be regarded, is Faith that bringeth forth good works. These good works come from Charity, or inward love of God and man. This Charity is stirred up and provoked to work through Faith. So that Faith works by Charity as by that chief instrument which Faith employs in the doing of all good works: but Charity works by Faith as by the moving cause, whereby 'tis excited to work, according to 1. Tim. 1. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Faith is the first wheel in the clock that moves all the rest, Faith stirs up and directs the other graces of the soul in their operations, whose strength and vigour increaseth according as Faith increaseth. Tantum amam●…, quantum credimus: & 'tis clear in all experience, those that have the strongest Faith, they show the greatest love to God and man, as in Abraham, Moses, Paul, all the Martyrs. But of this more in showing the connexion between Faith and Obedience.  
To that other place, james 2. 26. [As the body without the Spirit is dead, even so Faith without works is dead,] we answer, that S. james understands by that similitude, not modum Informationis, but necessitatem Vnionis: that good works are necessarily coupled with a justifying Faith, not that good works are the form and life of Faith, à priori. They are arguments and effects of a living Faith, they are not causes that make it living: as is apparent, because it is impossible any good work should go before justifying Faith, Heb. 11. 6. Wherefore this similitude is not so to be strained unto a Philosophical construction; where the Apostle intends no more in all his dispute, but to show that true saying Faith must of necessity be conjoined with good works. And if our adversaries be so strict upon the terms of this similitude, 'tis manifest that they fit not their doctrine: for so, as the soul is the form of the body, so works shall be the form of Faith, i. e. an Act shall be the form of a Habit, which is against reason and their own doctrine, who make the Habitual grace of Charity, not good works the fruits of it, to be the form of Faith. S. james therefore is to be taken in the former sense: or else we may without any violence, 
* Polan. Synta. l. 1. c. 32.  interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that place not Spiritum, i. e. Animam, but Spiritum, i. e. Halitum & Respirationem; and thus the comparison is exact, as the body without breathing and motion is dead, so Faith without works.  
Thus it appears how Faith is slighted by our adversaries, whilst they hold that the Faith whereby a sinner is justified is nothing but an assent to Articles of Religion because of God's authority. Some places of Scriptures there are they would fain build this upon, as, Heb. 11. 1. Rom. 4. 3. Tit. 1. 1. joh. 20. 31. but their arguments thence are so inconsequent and weak, they are not worth the mentioning or refuting. I proceed therefore from this general Faith unto that other which is special & particular.  
Particular assent of Faith is, when all things revealed by God are assented unto as most true and excellent in regard of ourselves, when they are particularly applied to our proper occasion, and compared with all desires and provocations whatsoever to the contrary. When we know and believe those things that are generally delivered, for ourselves, in application to our own use and practice (as job was counselled by his friends): so that we believe in this 
job 5. 27.  particular aswell as in that, at this time aswell as at another. In the Explication of the nature of such a particular assent, I propose to your consideration two things:  

1. The Root and Cause whence it springs.  
2. The Object of it, whereto it is directed.   
1. The true root and fountain whence this Blessed assent of Faith ariseth is that grace of sanctification wrought in the heart by the holy Ghost, renewing the soul in all the powers thereof. 'tis not common illumination; for many know, and despise the truth, or believe it but in general. 'tis not the Authority of all the men in the world that can persuade to it: we should not then have had so many thousand ●…rmons of Prophets & Ministers, learned, holy and powerful in their doctrine, yet preached to very small purpose with the most of m●n. 'tis not miracles and strange accidents that can force this Faith: the jews had plenty of them, yet continued still unbelieving. 'tis only the sanctifying Grace of God's spirit that brings this to pass. For, consider with yourselves how deadly an opposition there is between a man's unsanctified nature, and the wisdom and goodness of God: all his counsels seem but craft, his words foolishness, his mercy's light and not worthy of estimation. His exhortations, promises, or threatenings are entertained with inward disdain, and the heart saith within itself, Who is God that I should fear him, or what profit shall a man have by believing his Word, and walking in his ways? Yea, men that are otherwise ingenuous and of fairer temper, in this case are full of secret scorn and despite of God and goodness, they account basely of the holiness of Religion, being privy scoffers and bitter deriders of the power of Grace, when they are alone by themselves or in company that fits them. They make a tush at Scriptures, and smile at such persuasions to piety as they afford, counting it an indignity for men of parts, and resolution to be moved with fair words of a simple man, though he speak in the words of God. If their belief and knowledge of the truth be good in the general, yet in the application the heart makes violent opposition: it begins to hold probable dispute whether it be wisdom to do so or so, whether they be bound in conscience considering such and such circumstances; it casts all inconveniences that may possibly be thought on to discourage itself, yea perchance the truth itself shall be called in question, and it thinks, Sure I am deceived, God's meaning is otherwise, at last it resolves, I may do this and yet fare well enough, and, If I do no worse I hope 'twill not be much amiss, and I trust that these commodities and pleasures I enjoy may well countervail the neglect of such or such a small matter.  
Thus the heart not washed by the holy Ghost in the laver of Regeneration, but abiding in its natural corruption, is not nor can be subject to the law of God: but proves either impudent and Atheistical to deny his truth, or strangely subtle to shift it off from itself, when 'tis pressed with it in particular. But when the spirit of Grace hath overshadowed the soul, sanctifying all the powers thereof throughout, 'tis admirable to see how it stoops to the command of the Word. There is then a singular harmony between the holiness of the Will, and of the Word: this food of spiritual life relisheth as sweet and savoury unto the soul, as milk to Infants, or strong meat to able and healthy men. Regeneration hath restored health unto the soul, whereby it hath recovered a true taste of the Lords bounty and goodness, whence follows a constant appetite thereunto as much as unto corporal nourishment, as the Apostle argues, 1 Pet. 2. 1. 2. 3. Hence the soul begins to conceive a high esteem of the dignity of the Word, it sees now nothing so reasonable, excellent as the wisdom thereof, it beholds nothing ●o terrible as God's threats, nothing so lovely as his favour: it sees no ornament of the soul comparable to Grace, no pleasure like unto the peace of Conscience: it comprehends an end of all other perfection, but the further it looks into God's law, the deeper wonders it discerns: it looks upon the world and reads Vanity in all the things thereof, and strange folly in men's desires of them: and now it counts no preferment any whit comparable to the hope of heaven: it hath now Real, apprehensions of Divine things, and conceives of Religion, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as of a Work to be done, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as a business to be discoursed and talked of: it judges now that there is an absolute necessity of obeying God though all the world be displeased, and that the regard of saving a man's soul must thrust out of the way all importunate pleasures and profits that would press in upon us. Being thus enlightened and inwardly touched by the finger of God, the soul presently puts it wholly upon the certainty and excellency of God's truth revealed: it stretcheth forth the arms of her strongest confidence, & affiance, unto every branch of the Scriptures, embracing absolutely and without all limitation the truth, goodness, power, and wisdom of God shining therein: it believes what it knows, and as it can; where 'tis ignorant it prays for knowledge, where weak it sues for strength and increase of faith, where stubborn it offers itself unto God to be bowed, or broken if he please; counting it now a happy thing to be crossed in sin, to be met with at every by-turning, with some reproof or chastisement: let him chide or strike, it falls down at his feet; and without quarrelling, disputing and arguing the case, takes all with a Benedictus Dominus, etc. Blessed be the Lord, and blessed be his Ministers, and blessed be their counsel who have kept me from committing this sin against the Lord. When thus the heart is softened and sanctified, then and not before is wrought that habitual Grace and blessed disposition of the will which we call true Faith, whereby the Creature is willing to resign up its understanding, desires, affections, thoughts, words, works, and all to the disposing of his Creator, in such a sort as by his revealed Will he hath or shall make known, believing certainly that in every thing 'tis best to follow his counsel. This for cause of true Faith; next follows  
2. The Object of this particular Faith: which is twofold:  

1. The whole Will of God revealed unto us in his Word, containing all Histories, Doctrines, Commands, threatenings, Promises of what kind soever.  
2. The particular Promise of Remission of sins and Everlasting Life by the death of Christ, which in one word we call the Gospel.   
It is needful thus to distinguish of the object of Faith, because, although it be but one and the same infused grace of true Faith which respects both; forasmuch as by the same sacred Habit of the soul, we are inclined to believe both the whole and each part of God's will, be it in itself more or less excellent, or more or less needful to us: nevertheless Faith as it hath reference to these Objects, The whole Will of God, and The particular Promise of the Gospel, admitteth of diverse considerations, names, and uses. Faith as it assents to the whole Will of God in what kind soever, I call Legal, because it is such a Virtue as is immediately required by the Moral Law, in the same manner as other duties of the Moral Law are. Forasmuch as all men are bound by the Law of their creation to give full assent and affiance to all things whatsoever God shall reveal unto them. And as all other Moral duties are required of us in their degrees as parts of our outward obedience and inward sanctity necessary to salvation, so is this of Faith commanded, as 〈◊〉 principal grace of the soul, and a prime part of our obedience to the first Commandment. And so Faith in this respect may be called Saving, namely, as all other Graces are, because required in their measure as needful to Salvation.  
Faith as it assents unto the special promise of grace, I call Evangelicall, because it is such an Act as is expressly commanded in the Gospel, the object thereof being not revealed by the Moral Law. It is called also properly Saving and justifying, in regard of the use it now hath through God's gracious appointment, to be the only instrument of our justification and Salvation by Christ. In which distinction between Legal & Evangelicall Faith, we must not conceive of two distinct Habits of Faith: it is but one gracious quality of the soul disposing it to the belief of all divine truth, which for the substance of it was the same in innocent Adam, with that which is in regenerate men. The difference stands only herein: 1. In the Degrees, Adam's Faith was perfect, because his understanding was fully enlightened, and his affections absolutely conformable to all holiness. We know but little, and by reason of our inward weakness believe but weakly what we do know. 2. In the Original, in Adam it was natural by creation; in us 'tis supernatural from the holy Ghosts infusion. 3. In the particular Object, Adam believed God without reference to Christ the Mediator, we believe chiefly the promise of Grace in Christ, and all other things with some relation to him. Here then is no new Faith, but a New object of Faith not revealed unto Adam, whereto our Faith is now directed, and here's also a singular privilege newly granted unto Faith, that God accepteth it to our justification in his sight. Otherwise if we look unto the grace itself as it was in Adam, a part of God's Image given him by creation, and is in us a part of the same Image restored by regeneration, so there's no difference at all: and therefore in that question whether justifying Faith be commanded in the Moral Law, there needs no great dispute: 'tis manifest that it is enjoined, and that in the first Commandment, as a singular part of that inward worship due unto our Creator, consisting principally in those three graces of Faith, Love, and Fear. These things thus explained, let us proceed to the unfolding of Faith, taken in the forenamed double relation: and first as it hath reference to the whole Will and Word of God.  
True ●aith respects all this, and only this. Only this, because in divine revelations only is to be found that Infallible truth, which gives satisfaction to the soul. And again all this, because every part of Divine truth is Sacrosancta, worthy of all Belief and Reverence: threatenings as well as promises, precepts, exhortations, admonitions, histories, every part of the Word falls in some degree or other within the compass of Saving Faith. By the same holy Faith whereby a penitent sinner believes the promise of mercy of Christ, doth he also believe all other promises of this life, with other inferior matters declared in Scriptures. This is certain: but the chief point to be noted here is an essential property of true Faith, which standeth in Universality and Uniformity of assent to all things that are from God. This Universality of assent is to be taken in a twofold regard:  
1. Of the Object, the things believed, when the faithful soul gives full assent unto all things revealed by God, not only to such as it may assent unto without crossing its own desires and purposes, but unto those also that directly cross and oppose carnal reason, carnal affections, worldly pleasures, and all other provocations to infidelity.  
2. Of the Time and other particular circumstances, whilst it doth most heartily and inwardly acknowledge the truth and goodness of these things, not then alone when this may be done without any contradiction and resistance, but even then also most eagerly fixing the a●●iance of the heart upon them, when temptations rise, when Heretics dispute and cavil, when humane reason fails, and falls to arguing of impossibilities and unlikelihoods, when sinful lusts hale this way and that, when the world threatens or slatters, when Satan rages or speaks fair, then doth true Faith, supported by the Spirit of grace, stand fast as Mount Zion, or if shaken a little 'tis not moved out of his place, but looking beyond all present temptations to unbelief unto the everlasting and infinite truth and goodness of God, it prefers that which he saith, above all that the flesh, the world, the devil can promise or threaten to the contrary.  
Now in this point stands an essential difference between the faith of God's Elect and of Hypocrites. These have always their limitations, they believe something, but not all: if all, 'tis but in general, when it comes to particular proof they bid farewell to saith, when such circumstances come in the way, as they love or fear more than they do God. But the faith of God's Elect is sincere, fair, open, universal, without distinctions, equivocations, mental reservations or other hypocritical and jesuitical sh●fts. The reason is, because the sanctified soul rightly apprehends the sovereignty of God's truth and wisdom, outstripping in Certainty and Excellency all things that can be set against it; it judgeth than no good can be equal to that which God promiseth, no evil so great as what he threatens, no course so safe as what he prescribes, whereupon absolutely without all qualifications the soul casts itself upon God, resolving to believe and do as he pleaseth. Whereupon though in particular practice, it may be ignorant of some things, and weak in the application of others, yet in the Habitual resolution and disposition of the heart, it doth willingly yield assent and conformity to all. 'tis most true, that David in a passion may call Samuel a lying Prophet, for 〈◊〉 him he should be King, and after abusie dispute maintained upon politic worldly considerations, c●nci●de that ther●● no remedy but he must one day perish by th● hand of S●●l: So Peter in a bodily fear may chance deny him in whom yet he truly believes: so in a●l, a strong sit of pleasures or other violent encounter may push their buckler of faith aside, but yet it cannot strike it out of their hands: if they give a little ground, they will not fly the field; but because the heart is holy and entire, they return to themselves and their standing, where the shame of a foil taken makes them knit their strength together, and stand more stoutly in the combat.  
But my brethren, here's the mischief and misery of all, when there is a false heart within that keeps itself in an habitual resolution not to believe and trust God in such things, or upon such and suchoccasions. For in this case what ever show of true faith they seem to have in the generality, or some few particulars, 'tis most certain that there is indeed nothing at all in that heart but horrible hypocrisy and infidelity. Such nevertheless is the temper of all those who having not thoroughly searched out, and resolved to renounce their evil affections. nor exactly calculated what the profession and practice of Religion will cost them, nor yet duly considered upon what grounds they undertake this profession, are become their own carvers in matter of Religion, taking only so much of it into their belief and practice, as the love of the world and their dear lusts will give leave. These men are just of the Samaritans Religion that feared God and served their Images: so they will believe God, yet obey their lusts. 
2 Reg. 17. 41.  But as it was then, none were found more bitter enemies to the restoring of the jewish Church and State, than these Samaritans, who by reproaches, accusations, and conspiracies cruelly vexed that poor people, and hindered the restauration of their afflicted estate, even then when with feigned flattery they proffered their service, telling the jews they would build with them, because they also sought the Lord the God: So fares it with these men, whose belief and forwardness in some things cannot 
Ez●. 4. 2.  make demonstration of so much friendship to Religion, as their constant baulking and faltering in others testifies their hearts to be full of rottenness and corruption, bearing hateful enmity against God and his Grace. Take me any man who bewitched with custom, commodity, or pleasure, gives himself scope and liberty to live in the breach of any of God's commandments, be it secret or open: as constant neglect of the duties of religion in private: accustomed mispending of precious hours due to the business of our studies and callings; usual swearing; secret thoughts and practices of uncleanness; unsatiable desires of earthly greatness, and abundance; unjust increase of wealth, by usury, bribery, or other secret indirect courses; excusing love of some though lawful pleasures, etc. I say take me such a man that allows himself in these or the like practices contrary to Gods most holy law, and he will be found though in name a Christian, yet in heart an Infidel. For try now the temper and disposition of this man's soul; bring but the word of God unto it, and you shall see it presently. Lay upon these sins the censure of the Word in a fair ingenuous and direct reproof, without scossing and bitter gibing, press it upon the conscience once and again lovingly and sharply, and see now what strange entertainment God's word shall find at such a man's hands. The blood begins to be warmed with wrath and choler, the stomach riseth, and the gall of unchristian malice overslowes, the conscience and powers of the soul are of purpose turmoiled, that the water being troubled their own image may not appear in it, the head is presently employed in all cunning tricks and distinctions to avoid the stroke of the Word, the tongue is ready with an apology to defend it, and if the hand hold from violence 'tis well. Now whence is all this frowardness? Hence, because the heart is resolved, let God say what he will, yet in this point not to believe that it is better to follow his counsel, than our own desire. In which case 'tis strange to see with what rage and unmerciful fury the Prophets of old, Christ and his Apostles in their times, were persecuted by those to whom they preached in all meekness and demonstration of good will towards their souls. The like fiery opposition have the Ministers of the Gospel and faithful Preachers of Christ crucified, found ever since at the hands of their people, when once they have been touched where they would not be meddled withal. Straightway a whole Parish will be in an uproar, dirt and scorn is hurled in the face of the Minister and his doctrine, all froward courses taken to work him woe and shame, and all this done by those that will yet be counted obedient and believing Christians. But are they so indeed? they do not deserve so much as the name. A Faith indeed they have, but not that which is true and rightly planted. For know this, that True Faith and a constant wilful refusal to be guided by God in any one particular, whether the doing of a duty, or leaving of a sin, are as incompetible as Christ and B●●●al. For ask a man that is thus partial in his courses, You say you firmly believe the promises of the life to come, that God will pardon your sins and save your soul: why do you not as firmly believe the promises of this life, but are altogether caring and distrustful in your affairs? You believe verily that God is offended with murder, adultery, etc. and therefore you leave them: why do you not believe also that he is as much angry at swearing, lying, drinking, and such like disorders? You believe God hath forbidden stealing, and you are persuaded 'tis nought: why do you not believe that usury, bribery, or idleness in a man's calling are as bad, being as much forbidden? You believe that 'tis a good thing to seek unto God in time of adversity, and when a man's old, sick, and now near unto death, then to pray, fast, do all good works, and live religiously, is excellent: why do you not believe that the same courses of Piety and Holiness are as acceptable to God, as much required of us in time of health, youth, and prosperity, s●●ing God hath equally commanded them at all ti●…? Ask a thousand such questions, he cannot answer you to on●. For is it from a through consideration of God's truth, wisdom, power, revealed in the Word that he is moved to believe such and such things? If that were the cause, why doth he not equally believe all, when God's authority is the same in all? Is it from true love to God and Goodness, that he is content to be ruled in such things? If that were the cause, 'tis certain he that loves goodness for its own sake, would love all things that are good, and love always in a good matter, as the Apostle speaks.  
What is it then? I'll answer for him; 'tis that which the Apostle speaks of, Heb. 3. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an evil heart full of unbelief, that having embraced certain truths not prejudicial to itself upon vain and worldly considerations, in others slips the collar, and departs away from the living God, refusing to accept of his counsel.  
The truth of this is most certain from that excellent rule of S. james, Chap. 2. 10. 11. [Whosoever shall keep the whole Law and yet faileth in one point he is guilty of all: For he that said, Thou shalt not commit adultery, said also thou shalt not kill. Now though thou dost none adultery, yet if thou killest, thou art a transgressor of the Law.] What, is it equal that he who transgresseth the Law in one point, should be held guilty of the breach of all the Commandments? Yea, it is most equal and just: for God's Sovereign Commandment is the same in all. He therefore that for conscience sake obeys in one, will obey in all. He that breaks one wilfully and customarily, keeps none at all for conscience sake; and if all things hit aright, he will be as ready to transgress in the rest, as in that one. Wherefore God judgeth him according to the disposition of his heart, that he is a transgressor of the whole Law. So in our obedience of ●aith, God's truth is the same in every part of his Word; he that hath spoken this, he hath spoken that also: he therefore that upon right grounds believes in one point, will for the same believe in another: if God's authority cannot prevail with him in one, that is not the motive which makes him assent to others: and therefore if occasion serve, such a one will descent alike from all; according to which Habitual disposition of the soul, he is rightly to be judged an unbeliever. He that rejects God's command in one thing, doth not much regard it in any thing: he that willingly slights God's authority and truth in this point, makes as little account of it in another.  
You have now here, my brethren, opened unto you that Master-veine wherein runs all that corrupt blood of Hypocrisy and secret Infidelity, wherewith the greatest part of men professing Christianity are infected. This is that bitter root of men's Apostasy and back-sliding from Piety to profannes, or from a true Religion to a false. Even this partial and ill directed Faith is that which one justly calls the greatest part of the Devil's judicial Astrology, whereby he prognosticateth the downfall of many, who yet seem Saints in the Church & zealous professors of Religion. Oh, when he sees a man take a dispensation without ask God leave, craving pardon, with a, God be merciful unto me in this, and so standing out in this or that known evil practice; he now knows what to judge of such a man, he sees a prey within the reach of his snares, which thereupon he sets so artificially, fitting his temptations to his humours, till in the end he catch his heel in the grin, plunging him into some abominable practice, to his own destruction, and the disgrace of his Religion. Who could have thought that many Stars in the Church shining bright in all outward holiness, could have fallen from Heaven, & their light been put out in utter darkness, had not after times discovered, that they always lived in some secret ungodly practice?  
For ourselves, if we will duly consider the state of our souls, it will be easy hereby to make a prognostication unto ourselves, what will become of us hereafter. He that can shift and distinguish, and put off from himself, & be content to give God the hearing, yet choose to think and do what he lists, let not his forward faith and zeal in something deceive himself, as it doth the world: but let him write down himself for a counterfeit, whose Faith will certainly ●aile when it shall be assaulted by stronger temptations.  
Now on the other side, that Faith which is true and sound hath always this essential mark, that it doth assent Vniformely to all Gods revealed will. It makes not choice of some where, it must embrace all, it knows God must have all, or he will have nothing; and therefore it divides nothing to times, and seasons, and private respects: it believes what it likes not, as well as that which contents it, as well that that brings disadvantage, as where there's likelihood of honour or profit. It compares all things within and within us on the one side, with God's truth and goodness on the other; & so reckoning the worst, it finds God's anger to be worst of all; forecasting the best, it believes God's favour to be better than it. Then it resolves, let God say what he will, to believe that that is good, honest, profita- and excellent to be followed at all times, in all places, above all things that can be set against it. This is that temper of the soul which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Faith without feigning, 1. Tim. 1. 5. this is fair, sincere, hearty plain dealing. This is to ascribe glory to God, and give him his full due, setting our seal unto his truth, ratifying it by a most willing absolute subscription to all. Such hath been the Faith of the Saints. That of Abraham's is admirable conflicting with so many, yet conquering all oppositions, being throughly grounded upon the infinite truth, goodness, and power of God. If God bid him leave all, his friends, his father's house, the land of his nativity, to go into a strange country upon hopes of great matters, he is upon his journey strait, and no entreaty can stay him in Mesopotamia. When he is in Ganaan, where be now his great possessions? He hath not so much as a foot of land given him, Act. 7. 5. not so much as his grave without a purchase from the Hittites. But shall his seed enjoy it? yea, they shall, but is a long time first, some three hundred years after Abraham is dead, when the wickedness of the Canaanites is full. But where's the seed it sel●e that shall enjoy it? Abraham waits a hundred years before he have Isaac. Now he hath him shall he live in God's sight? No, Abraham must go and cut his own son's throat, and Isaac the hope of Abraham and of the world, must dye by the hand of his old Father. Who but Abraham would not here have quarrelled with God, and laid slackness, falsehood, unjustice, and cruelty to his charge? But Abraham 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doubts nothing all this while, let God command or promise the most strange, unlikely, unpleasing, unreasonable thing in the world, he will not question it, 'tis God that saith it, and therefore he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fully assured that he which hath promised is able to do it, Rom. 4. 21.  
Moses had a fair way to preferment, he was learned, wise a proper person, brought up at the Court, beloved as the Son of Pharaohs Daughter, every way a man of singular hopes to become Great in Egypt. This would have made a Courtier of these times to have borrowed many a point of Law and Conscience, and strained hard to conceal his Religion, deny his Nation, and turn Egyptian, at least his head would have been hammering upon a piece of policy, that the poor Hebrews might have been much relieved by him being a great man with Pharaoh. But Moses hath no such thoughts: his Faith turns his eyes another way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unto the Recompense of Reward; and than Moses comparing the adversity of God's people, with the pleasures of Pharaohs Court, the rebuke of Christ with the riches of Egypt, he concludes, that it is better to be a bondman among the Hebrews, than a revelling Courtier among the Egyptians, that its far, far better to be poor and religious for Christ's sake, though rebuked and scorned of the world, than to be great and ungracious. Heb. 11. 24 25. 26. In a word, read that whole chapter once and again, and see what is the practice and power of Faith in the Saints of God; you shall behold in them an absolute, Uniform and constant resolution to believe God above and against all that can be opposed: when temptations come on every side, reproaches, bonds, imprisonment, banishment, the sword, the faggot, the gibbet, and a thousand difficulties present themselves, their faith makes way through all, and come what 〈◊〉 come, they are resolved to [Follow the Lamb whithi● soever he goes,] Rev. 14. 4.  
For Conclusion of this point, let me entreat you to be exhorted each one to look unto this matter, to try how his heart stands affected in point of religion: and to remember as long as you live this most precious and certain truth, That true faith is uniform, and equally respecteth the whole revealed will of God: without limitation to this or that particular, without reserving to ourselves, such or such a wicked resolution, without all provision that no inconveniences accrue unto us. He whose faith is thus patched up and daubed with untempered mortar, let him know for certain that in a frost 'twill shatter all to pieces, and when temptations beats upon it, the whose building will run to ruin. Take therefore I beseech you that counsel of Christ which he gives in this matter, Luk. 14. 25. & seq. Great multitudes then as now, did run after Christ, very forward to hear and believe his doctrine. Christ turns unto them and tells them, that 'tis another manner of matter than they are aware of, to be his disciple: He that will be so, must hate his father and mother, and wife and Children, and brethren and sisters, yea, his own life for his sake, forsaking all, taking up his cross and following him. Doubt ye not but this seemed to them a harsh doctrine, a very rough and unpleasant religion. But 'tis neither better nor worse: and therefore our Saviour bids them bethink themselves what they have to do, like wise builders to cast up their charges aforehand; like provident warriors to muster up their own forces, and duly consider their abilities, lest venturing rashly, they at last sit down with loss and disgrace. The same I speak to you my brethren, Sat ye down first, take counsel, reckon the cost, see what religion will stand you in: your lusts must be crossed, the world must be displeased, and despised too, Satan must be fought withal, hazard of disgrace and damage must be undergone, friends and goods and life must be parted withal, if need require, the cross must be borne daily. If now upon these conditions thou art heartily and freely content to plight thy faith to God, and take Religion with all its inconveniences, then go on and prosper in this resolution, thy heart is sincere, and thy faith sound. But if upon heady and slight considerations thou hast put thyself forward upon the profession of Religion, not forecasting the worst aswell as the best of it, then know that thy case is like that of the Scribe, Mat. 8. 18. who there tells Christ in great forwardness, He would follow him whithersoever he went. But when the silly man heard Christ reply otherwise than he looked for [The Foxes have holes, and the birds of the air have nests, but the Son of man hath not whereon to rest his head] implying, that there was little hope to be rich and honourable by being one of his followers: this now fits not his covetous and ambitious humour, and therefore upon such an unexpected answer he slinches, Christ's company is too mean and poor for his great hopes, and for him he shall go alone. A miserable thing it is for a man thus to come in at last with a Non putâram, I had not thought religion had required such absolute obedience, I thought I might have done so and so, and yet have been a true beloever. Hadst thou not thought it? The more fool thou, that wouldst not bethink thyself better in so serious a business. Think then of it now, and think always of it, that he who beleoves and does only what him pleaseth, he neither believes nor doth any thing as he ought.  
Thus we have done with Faith as it respects the whole course of Religion, and every part of the Word of what nature soever. Next we are to consider of True Faith, as it looks towards the particular promise of Grace, and is directed unto Christ. Which Act though it be particular, yet is of greater necessity and excellency than all other: because it gives, life as to our souls, so to our belief of other things, which are believed with relation unto Christ. Faith in regard of this particular Object and Act I thus define, [It is a grave of sanctification wrought by the holy Ghost● in every regenerate man, whereby for his own particular he trusteth perfectly unto the promise of Remission of fins and Salvation by Christ's righteousness.] I need not stand at large upon every particular: That Faith is a sanctifying Grace, part of our inherent righteousness, that the Spirit of God is the only author of it, that a regenerate man is the only subject of it, these things have been showed heretofore. The Object also of it is manifest, by what names soever the Scriptures express it, namely, the Lord jesus Christ, or God in Christ, or the Gospel, or the Promise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all comes to one, and we need not be curious. But touching the proper Act of Faith as it justifies us, a little more at large. It consisteth in Trust or Reliance upon the promise for our own particular, when the soul depends wholly thereupon, looking after no other help. You have heard heretofore that to. Believe the truth of a particular promise; is to Trust upon the performance of it to me: and that the Assent of Faith which is given to such a promise is properly called Fiducia, or Trust. Now the Promise of grace in Christ is made unto us in particular terms, both in the Word preached and Sacraments. to assent unto this promise, is not barely to acknowledge that there is such a thing in the world as Remission of sins by Christ to be bestowed on some, God knows who: (for this is to believe the Promise, not as a promise, but as an History) but this assent is of the whole heart, in Trust, Reliance, Dependence, Adherence, Affiance, or if there be any other word expressing that action of the regenerate soul, whereby it casseth and reposeth itself only upon Gods Promise in Christ for the obtaining of eternal, happiness. That Fiducia is of the essence of justifying Faith we make good:  
1. From the phraso of Scripture used in this business. Those phrases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
a joh. 1. 12. Rom. 10. 14.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
b Rom. 4. 5. Act. 16. 31.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 
c Eph. 1. 12.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to Believe in, or upon, or into God, Christ, the holy Ghost, are not used as the learned know, by profane Writers, but only by Ecclesiastical: implying that in Divine matters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies beside the naked acknowledgement of the Head, the confidence and affiance of the Heart.  
2. From that opposition which is made between Faith and distrust or Doubting. ●am. 1. 16. [Let him ask in Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nothing doubting.] and Rom. 4. 20] Abraham 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doubted not through unbelief.  
3. From that excellent place, 2. Tim. 1. 12. where it is apparent that to believe, is as much as to commit ourselves to Christ's trust and keeping. [I know, saith the Apostle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in whom I have believed, or whom I have trusted] for, as it follows [I am persuaded that he is able to keeps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that thing wherewith I have entrusted him, or delivered up to his keeping.] What was that? His Soul unto everlasting Salvation. Wherefore to Believe the promise, is with Confidence and Trust to rely upon it, resting our souls upon the performance of it. Which assent of Faith is wrought in the soul in this manner:  
1 A man is enlightened to see his sin and misery: and therewith an utter impossibility to satisfy God for the one, or free himself from the other, by any power and merit in heaven or earth, but only by the Name of jesus Christ: And this drives him from seeking help elsewhere.  
2 The promise of Grace is proposed, and Christ freely offered unto him.  
3 Whence in the third place, the Heart touched by the Spirit of Grace, draws near unto Christ, throws itself into his arms, grasping about him with all its might, hiding itself in the clefts of this rock from the storms of Gods furious indignation. It bespeaks Christ in all terms of confidence and affiance, My Lord, my God, my hope, my fortress, my rock, my strength, my salvation, Save me or I perish. Have you seen how a tender infant in the apprehension of some danger approaching runs into the arms of his Parent for succour? so doth a soul pursued by the terrors of the Law, and affrighted with the fearful sight of God's frowning countenance, fly with speed into the bosom of Christ, hang upon him, and most importunately sues to be taken into his protection. Now, one favourable look from him is worth a thousand worlds, and if he will but say unto it, I am thy salvation, it will not exchange the comfort of that word for all the kingdoms of the earth. Wherefore the soul now thinks of nothing but Christ, to live or die Christ is all in all with it, him it follows with all strong cries and tears for mercy and comfort, in him it apprehends plentiful redemption and all sufficiency of salvation, and therefore having once laid hand fast upon him, to die for it no force shall make him lose his hold. This work of Faith as it doth greatly glorify God, by ascribing the whole honour of our Salvation unto his only free Grace in jesus Christ, so God again is pleased highly to honour it above all its fellow Graces, by making it the blessed instrument of all the comfort we enjoy in this present world, thereby giving us assurance of our justification in his sight by Christ's righteousness. Whereupon follows in their times, a double comfort unto the soul.  
1. Peace of Conscience, resting itself secure upon the stability of God's promise. It hath now what to oppose against the severity of God's justice, and the accusations of the Law, even an All-sufficient Righteousness in Christ, able to satisfy them both to the full, whereupon it's quieted, and enjoys abundance of sweetest peace, being freed from those terrors which before compassed it about on every side.  
2. That kind of Fiducia which we call assurance and full persuasion of the pardon of our sins. This is a fruit of that other Fiducia or Trusting unto the promise itself, wherein stands the proper act of justifying faith. And it follows it, not always presently, but after some time, haply a long time after much pains taken in the exercise of Faith and other graces. For how many faithful souls are there who steadfastly believe and rest themselves only upon Christ for their salvation, who yet would give a world to be assured of God's favour, and fully persuaded that their sins are pardoned? yet ask them in their sorrows and fears, can you believe in Christ, committing your souls unto him, depending only upon him and no other? They will answer, yea, I cast myself upon him, let him do with me as he pleaseth, while I live I'll trust in him. But now this although it should, yet will not satisfy them, they want joy in the Holy Ghost, there's no testimony of the Spirit in them, they have no peace, no sense and inward feeling of God's love, and therefore they cannot be assured that their sins are pardoned, and that they be in God's favour. Whereupon they'll be ready to fall back, and tell you they do not nor can believe in Christ at all. A great mistake, and that which casteth many a Conscience upon the rack, tormenting it with unsufferable fears, where there is no cause. They have no justifying faith? Why? Because they want full assurance of the pardon of sins. A false argument. justifying Faith is not to be assured of pardon: But to trust wholly upon the promise for pardon. Which point duly considered, would help us to a singular remedy for the consolation of consciences distressed about point of their salvation, who whilst they eagerly labour (and I cannot blame them) for an experimental and sensible assurance of God's favour, do too too much neglect that comfort which their faith would afford them, in that, notwithstanding their fear, they are able still to commit their souls unto God as to their faithful Creator and Redeemer. These men should do with their souls as David did with his in the like temptations; [Why art thou cast down my soul, why art thou disquieted within me?] Here was little peace and joy, doubts still arising, which causeth him to ask the question once, again, and a third time. But see how he still answers [Wait on God, wait on God, and again, wait on God; for I will yet give him thanks, who is my present help and my God] Psal. 42. 5. 11. and 43. 5. See, when he hath no comfort, here's his comfort, even his faith, that he can still depend upon God for comfort. The further explication of this point depends upon the resolution of that practical Syllogism, whereby certainty of Salvation is concluded; which is this.  
Whosoever believeth, His sins are pardoned, and he shall be saved:  
But I believe, Ergo  
My sins are pardoned, and I shall be saved.  
The Major here is of Faith. The Minor of Sense and Experience. The Conclusion is of both, but chiefly of Faith, as it follows on the premises by infallible argumentation; and partly of sense, as it is founded on the inward experience of God's grace working upon our souls. We may take comfort in this conclusion as we are assured of it by faith, even when experience and sense itself fails. But of this more, when we shall speak of the fruits and consequents of Faith:  
FINIS.