A Plea for Grace, Treatise (4 of 6)

A Plea for Grace · Treatise (4 of 6)

p. 132Of all the issues of Arminius braines this is one of the most deformed, that the Will of man hath not in it eyther grace or corruption, any vertuous or vitious inclination of it selfe; a bare liberty to choose or refuse, that it hath, and nothing else. Against which strange noveltie we have to oppose these reasons:

1. The Image of God consisting in righteousnesse and holinesse was in every part of mans soule; and therefore in the Will as well as the Vnderstanding. And if so, then besides the liberty of the Will, there was in it a righteous and holy inclination towards God and Goodnesse in the first creation of it. Which Habituall disposition to goodnesse is corrupted, and a perverse inclination to evill come in place thereof. If they deny that righteousnesse and holinesse is in the whole soule, it will trouble them much to tell unto what part it must be restrained.

2. The constant tenour of Scriptures ascribes unto mans Heart corruption and grace, as much, nay more than to any other part of man. That the Heart of man is the root of all evill workes, out of it come evill thoughts, murders, adulteries, and such other things as defile a man, Mat. 15. 18, 19. That the Heart is deceitfull and wicked above all things, Ier. 17. 9. That in regeneration the Heart must bee renued, made cleane, softened, of stony made fleshy, That the Heart is the seate of all Spirituall gifts, as Vprightnesse, Purity, Goodnesse and Honesty, Faith, Lowlinesse, and many more, spoken of in every chapter of the Bible almost. In which places by the Heart to understand our Sensuall p. 133and brutish affections, were most absurd. And if as it is, the Soule of man be there meant, it cannot be but a nice subtilty beyond the intention of Scriptures to exclude the Will from having any part in that good or evill which is attributed to the Heart: as if by the Heart were meant only the understanding part of the Soule.

3. Wee preferre the uniforme judgement of all the learned hitherto, above the opinion of one Armini… and his followers; who, as they make the Vnderstanding the seate of all speculative Habits, so for all practicall Habits, whether Morall or Theologicall they place them in the Will. With whom agreeably to Scripture and sound reason, we maintaine that there was in Adams will, besides the liberty thereof, an Habituall holy inclination to all that was good, though with a possibility of embracing evill; again, there is in our wills since the Fall, besides some kind of liberty, an Habituall vitious quality making them averse and froward in choosing the good, prone and inclinable to embrace the …vill, so that man now doth naturally drinke iniquity like water, Iob 15, 16. and make a pastime of doing evill, Prov. 2. 14. And therefore as Adams will was truly good, not onelyonly in the actions but in the inward qualities thereof: so our will is truely and properly corrupt, not onelyonly in its evill actions, but also the inward vitious disposition thereof. This is the fourth errour, the fifth is but a consectary of the former; namely,

5. That the wll of a man Vnregenerate hath a naturall freedome to choose any Spirituall good thing as soone as it is made knowne vntounto him.

For, say they, the Will of man hath no other property but onelyonly liberty: when man fell and lost other good qualities, his will had no hurt, but retained its liberty perfect and entire. So that an Vnregenerate man after once hee knowes any Spirituall good thing offered unto him, hath naturally as much freedome of will to embrace it, even as Adam had in his Innocency, or as any man can have after his Conversion. But this opinion falls to the ground with p. 134the former upon which it is built, presupposing that there is no vitious quality in the will drawing it to evill. But we know that to be false, and therefore we confesse, that untill such time as God doe heale that disease and replant in our wills their primitive integrity, they are utterly dead in sinne, captives and bond-slaves of corruption. So that however they have some liberty in Naturall, Civill, or Externall Spirituall things: yet in regard of true Grace and Holinesse they have no liberty at all to will and choose that, but are wholly enthralled unto sinne; according to that of the Apostle, Rom. 6 20. When yee were the servants of sinne, yee were free from righteousnesse: and, Rom. 8. 7. The carnall minde is enmity against God; for it is not subject to the Law of God, neither indeede can bee. Doe they not then manifestly give the Scripture the lie, that affirme a man in the state of unregeneration (who, without doubt, is, if any be, a servant of sinne, and carnally minded) is notwithstanding free unto righteousnesse, and may be even of his owne naturall power subject to the Law of God, commanding him faith and obedience? There are yet other errors: the sixth therefore is this,

6. That mans Conversion begins in the Act of Beleeving, [Actum fidei & conversionis Deus primò & rigide ab homine erig… ad salutem obtinendam & poenam …dend…m] Defens. sent. …em. circa 4. Art…c. pag 154. 155.not in the Habit of Faith infused.

I have heretofore touched upon this point in shewing the falshood of that assertion of theirs, That Conversion begins in some worke that we do, not in a worke that God first doth. Here you are further to note whereto tends this opinion, and that is, to establish their other opinion of Falling away from grace. For seeing Conversion is nothing but the Act of Beleeving, & this Act is freely in our power, as not to do it at first, so when it is once done, not to repeat it often for the continuance of our Conversion, it follows thence that as it was in our power not to become Converts by not doing that Act, so being Converted, tis in our power to relapse by not continuing to doe it. For which purpose they deny that there is any such thing as the grace of Faith infused into the heart; yea, that there p. 135is any constant habit of Faith at all, and that a man is not termed a Beleever from the Habit, but from the Acts of Faith, which being transient and vanishing, Faith ceaseth when they cease. So that belike when a godly man is asleepe Even in sleepe there is peace of Conscience in the godly, and that is a fruit of Fai…. Prov. 3. 24. 25, 2….Prov 3:24Prov 3:25Prov 3:2he hath no faith, when Noah and all his Family were asleepe in the Arke, then Faith ceased in the Church; and seeing by faith we please God, men asleepe or dying in a Lethargy doe not please God. Tis wonder but these men will deny all other Habits too: and say that David had no skill in Musicke, but that his right hand had forgot her cunning as soone as he had layd his Harpe aside. They may aswell denie the one as the other, both are alike ridiculous. There is yet one Error more, and that is this;

7. That mans Conversion is properly nothing but the Act of Beleeving the Promise of Grace.

This restraint of our Conversion unto so narrow a compasse, as first to bring it from the Habit of Faith, to the Act of Beleeving, and then to appropriate it to that Act without so much as once mentioning any other graces: this narrow conceit touching our Conversion is that which hath filled the writings of many learned about this point with much darknesse and confusion. They so speake and write of Conversion as if it began in that one and only Action of mans will Consenting to the promise of mercy in Christ. But this is without all ground. To convert is not only to beleeve, but to repent, to love God and our Neighbour, to abstaine from every evill way, to practise all duties of Piety and Goodnesse: these acts are as proper and immediat parts of true Conversion, as Faith. Nor doth the Scripture so much as intimate any such limitation, as to appropriate our Conversion to the Act of Faith: nay, tis manifest that the Scriptures when they speake of man… Turning unto God, doe joyne repentance and other godly Acts together with Faith: as appeares by that solemne invitation of men unto God [Repent and beleeve th… Gospell] so often used in the New Testament.

Let us now for conclusion at this time lay all these errors p. 136together, and see what is the finall 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 appeare unto you to be true, thus, First that they annihilate and overthrow the Grace of God; for whereas the Vnderstanding, Will and Affections are in our Conversion chiefly to bee respected, it is manifest that by their doctrine, Grace hath no worke upon any of these. Not upon the Vnderstanding to inlighten it, for, say they, thats done by the cleere Evidence of the things that are to be understood. Not upon the Affections to rectifie their motions; for, say they, the affections follow the understanding, and are presently in order as soone as that is informed. Lastly, not upon the Will to incline that to embrace the Promise: for that, say they, is left absolutely to its owne Liberty, and of it selfe it may consent or dissent. Where then is any worke left for Grace? unlesse that glorious Grace of God in bringing a Sinner unto himselfe, so much magnified in Scripture and by all men, be now at last nothing but only the Revelation of the Gospell unto mankinde. Which we confesse is a great grace, but yet without another thats greater, is not sufficient to Conuert a sinner. Thus Grace is excluded. Let's see what they thinke of mans inherent Corruption. This they also extenuate, and tell us that we are not so weake nor wicked as wee have beene alwayes thought to be. For why? our understanding needs not any supernaturall restoring of decayed sight; if divine things be plainely set forth to view we can see well enough. Our affections are not of themselves vitiously disposed, but only through the error of the minde; correct that, and all is amended. Finally our Wills have not rebellious inclination in them, but they can of themselves without further helpe choose that which is good. So that if Arminius bee not deceived in his, wee may now change our opinion p. 137of ourselves, and thinke that we are at least something. But what then is become of that Sinne that dwelleth in us, of that Vniversall Corruption and Disorder of our whole nature, so much spoken of, so much complained of? Is it vanished? Tis not so well; but these men have vanished away in their imaginations, and have disputed so long of Gods Grace and mans Corruption, till in conclusion they have lost both, and are become wilfully ignorant of the one, and malitious enemies to the other.

Hitherto the Explication of their Opinion, their Errors, and the generall issue of them: Wee are now in the next place to unfold and confirme that truth which is to bee maintained touching this question, viz.

Whether it be in Mans power so to resist the grace of God, as finally to hinder his owne Conversion.

Wee maintaine the Negative, that where God purposes to save, no power of man can destroy. The truth hereof will plainely appeare unto us, if wee shall consider distinctly how a man may hinder the Worke of Grace.

1. In the Antecedents and Preparatory meanes to his Conversion.

2. In his Conversion it selfe.

For the Antecedent preparations to bring men unto Conversion, they are either Outward; namely, The Observation of the externall parts of Gods worship, as frequenting the Word preached, Prayers, Sacraments, keeping of the Sabbaoth, attention and industry in the hearing, reading, and meditation of the Word: or Inward the effects of the ordinary grace of God in the use of those meanes, as, 1. Knowledge of the will of God in the main matters of Religion concerning Faith and Practice. 2. Touch of Conscience in the sense of sinne arising from a cleere discovery and conviction of a mans forlorne estate. 3. A Feare and horror of Gods punishing vengeance, joyned with a naturall griefe of heart that hee is brought into so much unavoydable misery. 4. A thought and wish for freedome by some meanes or other. 5. Some slight hope of helpe p. 138from the promise of grace so generally made as none seeme to bee excluded, upon the apprehension whereof some kinde of joy will also arise in the heart. All which together may cause some kinde of reformation of life in doing of many things gladly, and a not unwilling abstinence from others. Touching these preparations unto Conversion, you are to note these three positions.

1. That they are in themselves good and necessary.

This is to bee observed against those overbroad and unadvised speeches of some which have given occasion unto our adversaries to fasten upon us this imputation, that according to our Doctrine, **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 at que irritum, quinimo noxium magis homini quam utile & fructuosum. Which assertion were most dangerous, because it opens a wide gappe to let in all profane contempt of the exercises of Religion: man having hereby a good excuse for the neglect of all dueties of Piety, because all their care and diligence in the use of them were not onelyonly to no purpose but to an ill purpose, untill such time as they were truely converted. But this is a slander; our Divines teach no discouraging Doctrine to blunt the edge of mens good desires, and to beat them off from all religious endeavours. No, they presse upon men ever whilst they are unconverted, the necessity and profitablenesse of all those forementioned preparations: in regard,

1. Of the nature of the things themselves which are good, and our very necessary obedience to doe them, being strictly injoyned by the commandement of God.

2. Of the event that followes upon them according to Gods promise and his ordinary proceeding in the worke of grace: which is such that he bestowes not his grace ordinarily but upon those that conforme themselves to the doing of those things.

Neverthelesse our Divines teach this also, which is true and warrantable:

1. That all these preparations are no Efficient causes p. 139to produce grace of Conversion in the heart, however they prepare a man to bee the fitter to receive it. And therefore where God is not pleased to afford his Sanctifying Spirit, they prove vaine and fruitlesse.

2. That how good and necessary soever these preparatory works are, yet the doing of them is unto a man unregenerate an occasion of sinning. And so in the consequent, to him they may prove harmfull. As for example: When an unsanctified man heares the Word, Praies, performes any duety in Gods worship or in a Christian life, in the doing of these things hee alwaies commits some sin 1. Tim. 1. ….1 Tim 1or other: because he wants a pure Heart, a good Conscience, and Faith unfained, without which hee cannot but err… in fulfilling Gods commandements. But then will some say, if it be so, that the doing of every good duety is unto such a one an occasion of sinning, hee ought not then to doe it, because he is bound to avoide all things wherein he shall certainely sinne. To which I answer, that the inference were good if this avoiding the occasion of one sinne, did not draw him upon another sinne that were worse. But here see what a snare sinne hath laide to entrap a wicked man, which way soever he turnes, he falls, & is taken: if he heare the Word, he sins because he mingles it not with Faith: if he hears not the Word, he sins, because he turnes away his eare from hearing the Law: if he pray hee sins, because he praies not in Faith; if he pray not hee sins and is accursed, because hee calls not upon the Name of the Lord. What shall he doe then? I answer, hee must doe his duety what God commandeth, though hee cannot choose but commit a sinne in doing of it, by reason of his corruption and infirmity. Of two sins, whereupon not God, but Himselfe hath put himselfe inevitably to commit one of them: Hee must choose the least, rather sinning in the maner in not doing of it so well as he should, than …ailing in the matter, and quite neglecting the duety it selfe. For this is certaine, when God commands a duety absolutely to be done, it is a greater sin not to doe it at all, p. 140than to doe it amisse: because, our disobedience is Totall in not doing, but onelyonly Partiall in doing it otherwise than we ought. As for a man wilfully to refuse to heare the Word, is a fouler fault, than to heare it with a forgetfull and disobedient heart, though this be a foule 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 duety: I cannot doe it well, therefore I will not doe it at all, is no good collection, unlesse I may be blamelesse in my omission of it; which here I cannot be. Ministers then are to urge upon all men indifferently the necessity of all Christian endeavours tending to their Conversion; and hearers are not to balke Gods commands upon pretences of their owne sinfull disabilities: God must bee obeyed as farre as we can goe; if we sin, tis our fault besides the intention of the commandement. And who knowes whether our diligence in doing something, may not be more beneficiall to us, than our sinning in many things may prove hurtfull? whilst God bestowes grace upon us in the use of those ordinances whereto in some sort we conforme our selves, though with much sinfulnesse 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 doe wilfully neglect them, thereby procuring their finall obduration in sin. The third is this,

3. That the Elect unregenerate may and doe for a time resist these preparations to Conversion, thereby deserving this finall obduration; but God by his speciall grace continues these beginnings unto their perfect Conversion.

I will handle both these positions together, containing the maner how farre, and by whom those meanes and preparations to Conversion may be resisted and made fruitlesse. We affirme then that it is in the power of every unregenerate man, whether Elect or Reprobate, to neglect p. 141and oppose those gracious meanes whereby God calleth them unto Conversion. This is apparant, whether we respect the outward or inward meanes 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 travell abroad without worldly or wicked imployments, when they should be at Church; they may stop their eares, talke with a companion, reade some booke that pleaseth them, while the Minister is in speaking: they may set their thoughts aworke in their Chests, in the Stewes, in their Storehouses, any where but where their bodyes are, about any thing save the Sermon: they may avoide the often use of the Sacrament, and make such shift as not to appeare before the Lord scarce once a yeare: men may choose whether they will sleepe or pray, fast or surfet of fulnesse, reade and study Gods word, or mans writings.

Againe, for the inward workes of grace, all unregenerate men oppose the light of their knowledge, resist the checkes of conscience by presumptuous sinnes, strive to blot out the sense of sinne, and to cast off the feare of the Almighties punishment; they may stupifie all such motions of affections as tend to goodnesse, by diverting them upon vaine delights. These things, and more, they may doe, yea, and they doe also, though some more, some lesse. For it is most certaine, that no man thus ordinarily called unto grace, by these meanes, was ever so dutifully obedient to the voyce of Gods calling, as to yeeld presently without striving and much opposition. No, let the best man living, who hath well observed himselfe before and Corrected us as an untamed Heyfer. …r. 31. …8.after his sound conversion, bee brought to answer in this case, and he will confesse, that in all those meanes whereby God fairely woed him to convert unto him, hee alwaies was strangely perverse, carelesse, scornfull and froward in every motion of grace: till Gods spirit had thoroughly wrought upon his heart. Wherefore wee affirme, that p. 142Every one whatsoever doth carry himselfe so stubbornely against this Preparatory grace of his conversion, as that he deserves thereby to be forsaken of God and left to finall imp…nitency. Nor can that bee 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 falsly affirme: for all are contumacious and rebellious against this grace of their vocation: but the reason is because when both rebell, God justly forsakes one in his rebellion, and most mereifully followes the other with fresh supply of more powerfull grace till he have healed his rebellion, and caused him to returne.

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….Prov 1:24wherefore in justice he neglects and casts off them, leaving them to follow their owne wills, and the counsells of their reprobate minde. Being so forsaken, their hearts become as hard as the …ather milstone, their consciences scared, their affections dead: all sense of grace or sinne worne out of the soule, and …all obstinacy against God fixed therein. And in this sense we grant there may bee a …all resistency against Grace, namely in the reprobate opposing and wilfully neglecting all those outward meanes of Grace, all those inward workes of grace whereby they were invited and prepared to Conversion. Of this rebellion doe the Scriptures in every place complaine and accuse the ungodly, that [when aaIer. 6. 16. 17Jer 6:16Jer 6:17God bids them walke in the good way, they say, They will not walke therein; when hee bids them harken to the sound of the Trumpet, they say, We will not barken] that, [they bbIob …1. 14.Job 1:14say unto God, Depart from … wee desire not the knowledge of thy wayes] that [cc…sa 65. 2. Rom. 10. …lt.Rom 10 God stretcheth forth his hands all the day long to a rebellio…s and gainesaying people] that [hee ddProv. 1. 24.Prov 1:24calleth and they refuse] that eeEzek. 12. 2. Act. 28. 27.Ezek 12:2Acts 28:27[they have eyes to see and will not see, eares to heare and heare not] that [they ffAct. 7. 51.Acts 7:51resist the Holy Ghost] that ggEsa. 63. 10.Isa 63:10[they Rebell and vexe his Holy Spirit] that [Christ hhMat. 23. 27.Matt 23:27would have gathered Ierusalem p. 143but shee woulld not] that [hee iiIoh. 5. 34. 40.John 5:34John 5:40preached unto the Iewes to the end they might bee saved, but they would not come unto him that they might have life.] with a thousand the like testimonies kkPsal. 58. 5. Act. 13. 46.Ps 58:5Acts 13:46setting forth the stubbornnesse and hardnesse of mens hearts in rejecting this grace of God offered to them, and despising the riches of his goodnesse that should lead them unto repentance. All which places noting out unto us a s…all resistency, are to be understood not of that Speciall grace whereby God intends to worke mans Conversion, as our Adversaries pervert them, but of that common grace in the ordinary Antecedents of mans Conversion whereby God calleth all unto himselfe. Of which grace wee confesse that it aa… Cor. 6. 1.may bee received in vaine, that bbMat. …5. 25. 28.Matt 5:25Matt 5:28this talent may be hidden in the ground and become unprofitable: as Scriptures together with lamentable experience testifie in three ccMat. 13. 19. & seq.Matt 13:19parts of …oure that heare the Word unprofitably, in those temporary outside seeming Christians, who ddHeb. 6. 4. & seq.Heb 6:4after illumination in the truth and much affection to goodnesse, quite fallaway: and ee… Pet. 2. 21.after they have knowne the way of righteousnesse turne away from the holy Commandement given unto them. So that by this fault, all comes utterly to naught, and they perish …ally in their naturall corruption.

But now the Elect albeit they are also disobedient and froward at the first, yet God forsakes them not, but in merciemercy goes on to perfect the worke that hee hath begun, till Grace g…ts the victory over their Corruption Till that their outward fashionable s…vice of God bee turned into true spirituall worship, their knowledge made effectuall to all holy practice, their consciences sprinkled with the blood of Christ and freed from legall terrours, their worldly sorrow turnd into godly griefe, their slight wishes and hope of mercy, changed into zealous prayers for, and firme beliefe of Pardon, their partiall and halting reformation of life, turned into perfect and sincere obedience.

And thus farre of the ordinary preparations to Grace, and how farre they are resisted: I come in the next place to p. 144our Conversion it selfe. Which is to bee considered two wayes.

1. In actu primo, as it is the worke of Gods Spirit on us, renuing our corrupt nature, healing all vitions, infusing all vertuous inclinations into each faculty; by which Habituall infused qualities they are disposed to all Spirituall and Holy actions. This is the worke of God by his preventing grace.

2. In actu sicundo, as it is our worke converting our selves to God in all holy operations of Faith, Love, and godly Obedience, which Acts we doe by the help of Gods subsequent and assisting Grace.

Of Conversion in both senses we are to enquire, how farre it may bee resisted and hindered: touching the first, namely, our Habituall Conversion in the infusion of all gracious habits, this conclusion is to be defended.

That in our first Conversion or Sanctification wee are meerely Passive, and cannot by any Act of ours eyther worke it our selves, or binder Gods working of it.

This is apparant by the Scriptures, which testifie unto us what our state is before Conversion, what the worke of God is in our Conversion: namely, That wee are dead in sins, Ephes. 2. 1. Col. 2. 13. Matth. 8. 22. Ephes. 5. 14. That we are blinde, and very darkenesse in regard of Spirituall knowledge, Rev. 3. 18. Ephes. 4. 17. & 5. 8. Matth. 6. 23. Luc. 4. 18. Iohn 1. 5. Act. 26. 18. 1. Cor. 2 14. That our hearts are stony, destitute of all sense and motions of goodnesse, Ezek. 36. 26. & 11. 19. Againe, that Gods worke in our Conversion is a raising from the dead, Ephes. 2. 5. Col. 2. 12. Rev. 20. 6. Iohn 5. 21. 25. A restoring of sight to the blinde, Luc. 4. 18. A new generation and birth of a man, Ioh. 1. 13. Ioh. 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, wee conclude, that a man can doe no more in the effecting or hindering of his first Conversion, than the Matter can do in regard of the p. 145Forme, to receive or reject it, no more than Adams body could resist the entrance of the soule into it, or Lazarus carkasse and the dead bones in Ezekiel could refuse the spirit of life's comming into them, no more than an infant can hinder its owne conception and birth, or the world the creation of it selfe, 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 blinde could nill the restoring of their sight, or the aire that is darke can refuse to bee illightned: in briefe, a mans heart can no more hinder the worke of Gods grace in changing it out of stone into flesh, than the body of Lots wife could resist the force of his power in turning it out of flesh into a pillar of salt. Against this Doctrine of mans Passivenesse 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 subtile shifts, all devised onelyonly to this purpose, that our Conversion may not be thought to be altogether of grace, but shared betweene the grace of God, and some power of our owne See the defense 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.Rev 3:17To alledge and answer every cavill were a businesse of more length than difficulty: unto them all in generall I answer, That hee that takes a mans judgement touching mans abilities, he followes the sentence of a blinde corrupt Iudge, and that in his owne cause. It is the Lord that judgeth us, and it becommeth us to submit to his censure, not to extoll our selves when hee abaseth us, lest wee bee found lyers like those hypocriticall Laodiceans, boasting that we are rich and increased with goods, and have need of nothing when in the meane God knowes though wee know not, how that we are wretched, and miserable, and poore, and blinde, and naked, standing in neede of all things. Wherefore let this truth alwaies stand firme, that as no man can prepare himselfe by any strength of his owne effectually to worke his Sanctification, either alone by himselfe, or as a coworker with the Spirit of grace, so no p. 146man can hinder the worke of Gods Spirit when hee intends to bestow this first grace of Sanctification upon a sinner.

This of Habituall Conversion in the internall renovation of all the faculties, which cannot be resisted or hindered: in the next place we are to consider of Conversion as it is our act, consisting in the operations and exercises of all gracious habites infused, as when we actually beleeue, repent, and doe other good workes. This Active Conversion is nothing but the practice of Sanctification, when being made holy and good, wee doe good and holy workes, as a man after he is raised from death, or restored to health, performes the actions of a living, of a healthy man. For that similitude of S. Austins is certaine, Non ideo currit rota, ut sit rotunda, &c. as a wheele runs not that it may be round, but because it is round; so the will beleeves Ad Simplie. l. 1. quest. 2.not that it may be regenerate, but because it is regenerate. And therefore that is an errour of the coursest bran, when our adversaries make the act of Beleeving to go before our Sanctification: whereas nothing is more certain than this, that all holy actions whether of Faith or any other grace come from that common root of holinesse infused into our soules. Now then touching these actions proceeding from grace inherent the question is, how farre they are in mans power to refuse the doing of them: and the question may bee laid generally touching all good workes inward or outward, thus: Whether or no that man who is truely sanctified may refuse to doe any good and holy worke at all; for if any one be in his power to refuse it, all may be in his power by the same reason. But yet because Faith is a principall grace, and all the dispute is touching the act thereof, we may restraine the question unto it, though whatever can bee spoken of mans power about the action of Faith is appliable to all other gracious actions whatsoever. The question therefore is thus, Whether after that a man is once sanctified and regenerate, it be in the freedom of his will to choose whether he will actually p. 147beleeve and assent to the Promise, or not? For the explication of this point, How farre every good action is in a godly mans power to doe or leave it undone: you are to note that there is a double beginning or Cause of every gracious action in a man regenerate.

1. The spirit of God by his exciting and Cooperating grace,

2. Man himselfe renued and sanctified in all his faculties. The former is termed Principium à quo, the latter Principium quod: man worketh, but hee must be moved thereto and assisted by the Spirit of grace: both together concurre to the producing of every holy action. I say both together: for although man in his first conversion was meerely passive, Gods spirit working all without mans helpe: yet Man in performance of any holy act is not meerely Active, able to doe all of himselfe without Gods helpe. No, he is partly Passive, partly Active: Passive as hee stands in need of Gods grace to stirre up, guide, and strengthen the endevour of each faculty in the doing of good: Active in as much as being thus helped by Grace, himselfe willingly moves himselfe to every godly worke. Now by reason of this concurrence of man with God, these operations of grace are properly called Mans worke, not Gods worke in man. So that when a regenerate man beleeves, this act though it be caused by Gods Spirit, yet it is done and exercised by Man voluntarily moving himselfe in that action, and therefore wee say it is Man that beleveth, not Gods spirit that beleeveth: as if the act of beleeving were wrought in mans Will by the Spirit of God, in the same sort, as Iugglers worke strange motions in their Puppets, which seeme to doe wondrous feats, but tis an unseene hand thats the cause of all. Such grosse conceits should not have beene devised by ingenuous mindes, and put upon so plaine and cleere doctrine as that is touching the concurrence of Gods grace with our strength in all Holy actions whatsoever. The point is easie to him that will understand, Every good desire and good p. 148worke is partly from man, because he wills it, hee workes it, but principally from Gods Spirit, because hee makes Man to will and to worke it. Without which cooperating grace, man by Habituall inherent grace could doe no good worke at all; according to that of Christ, Ioh. 15. 5. Without mee yee can doe nothing, and of the Apostle, Phil. 1. 6. He that hath begun the good worke will also performe it; and againe, Phil. 2. 13. It is God that worketh in you both the will and the deed, even of his good pleasure: and againe, 1 Cor. 15. 10. I have laboured more abundantly than they all, yet not I but the grace of God which is in me.

These things thus explaned, we are yet further to note that in a man Regenerate, there are two contrary qualities inherent in every Faculty:

1. Grace, in a rectified holy inclination to goodnesse, infused into it.

2. Corruption in a vitious Quality disposing it to evill.

These two Qualities abide in the regenerate, and oppose one another, till sinne be finally overcome & abolished by death. VponUpon these undeniable grounds let us proceed to declare what is a regenerate mans resistance that hee makes against the working of Grace in hindering the performance of any good worke: which you shall perceive by these two conclusions:

1. A man regenerate so farre forth as hee is Spirituall, never resists the worke of Grace, but is constantly most willing and forward to the performance of all holy actions.

None can be so ignorant in the mystery of Sanctification as to deny this; & therfore they tell …ge wonders in Divinity, who teach that mans … put in aequilibrio, hanging like a beame upon … to bow either way, and indifferently disposed to … good or evill. A very dreame it is, contrary to all S… …d …perience, whereby we are taught that … …ing regenerate and made spirituall, as it is so, … so farre from standing p. 149upon termes of indifferencie, deliberating whether it shall yeeld, or whether it shall denie obedience, whether it shall beleeve or not beleeve, &c. as on the contrary it doth most constantly and eatnestly desire in all things to obey alwayes. A man whose eye God hath truly inlightened and touched his heart by the finger of his sanctifying Spirit, doth not stand in a mammering, shall I, shall I? shall I beleeve, shall I obey, were I best doe this good worke, or shall I let it alone? No, all his desire is now for godlinesse, the weight and strength of his resolutions and affections leane wholy to obedience, his will chooseth the good with full purpose to cleave to that only, turning it selfe from evill with much hatred and detestation.

This constant determination of the spirituall will unto obedience and that only, is a thing most manifest in Scriptures and experience of all the Saints, in their prayers, purposes, desires to obey, their joy when they could doe it, their griefe when they could not. Let thy kingdome come, thy will be done, is the prayer of every faithfull soule not standing upon quarrelsome termes of yeelding or refusing, but wholly submitting it selfe and suing for obedience. Oh, faith David, that my waies were directed that I might keepe thy testimonies, Vnite my heart unto Psal. 119.Ps 119thee that I may feare thy name, Incline mine heart unto thy testimonies; with a thousand such prayers of that holy man, shewing the firme resolution of a sanctified soule only ayming at obedience. Lord increase our faith, prayed the weake Disciples, Lord I beleeve, helpe mine unbeliefe, 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 confirme that which thou hast wrought in us; and more fully, Cant. 1. 2. Draw mee, we will runne after thee. Heres no resistency, no hanging backe, or standing aloofe off in a doubtfull devising what to doe; but as soone as these Virgins (in the first verse) have smelt the favour of the pretious oyntments of Christs grace, poured out into their soules, they love him, p. 150him onelyonly, him entirely, they'le goe, they'le run after him: and whereas corruption clogges them in their course, they still shew their readinesse to come, by their willingnesse to be drawne. And such is the temper of every regenerate man; His obedience is his Hearts joy and desire, and there is nothing that grieves him more, than when he is carried away by his carnall will and unsanctified part, against his spirituall and gracious resolutions, as may appeare for all, by that bitter complaint of the Apostle, Rom. 7. the latter end of the Chapter. Wherefore the regenerate Will stands not Newter betweene sinne and grace, but takes part with grace against sin, in a constant resolvednesse to hold with God and Goodnesse, against all things that are contrarie to them, according to that of Christ, [The Spirit indeede it willing, but the Flesh is weak] and that of the Apostle [They Marc. 14. 38. Rom. 8. 5.Mark 14:38Rom 8:5that live after the Spirit savour the things of the Spirit.]

Now this is that most blessed worke of the Spirit of grace in the regeneration of mans will, namely, the taking away of that resistency which our adversaries so stiffely 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 maintaine the contrary, that the proper worke of grace in sanctifying our will, is to determine and incline the motions of it onelyonly to obedience, and to take away all power of resisting or disobeying. Which appeares thus, To disobey and not to beleeve is an act of the greatest sinfulnesse that can be. To be able to commit this act comes not from power and strength, but from weakenesse and infirmity: Perfect strength and liberty is to have no power nor will to commit any sinne at all, as it is in God, and the blessed Spirits, and Christs humanity; to bee able to doe that which is evill is from weakenesse, from corruption. Now in the sanctified will this corruption is in part done away by grace: so that so farre as the will is made Spirituall, 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 p. 151and holinesse it is made [alwaies willing] to obey. But this point is cleered by the late worthy Bishop of Salisbury.

The second conclusion is this,

2. That a man regenerate, so far forth as bee is carnall, doth alwaies resist the worke of grace, being unwilling and backward to performe 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 againe, Gal. 5. 17. The flesh lusteth against the spirit. In experience nothing is more certaine, even the best men in their best workes, and best temper, doe sensibly feele many twinges of a froward heart, crossing and interrupting their cheerefull performance of holy dueties. From which rebellion of the Law in our members against the Law in our mindes, the most sanctified man in the world is not free, but as long as he lives he hath cause to complaine with the holy Apostle, [When I would doe good I am thus yoaked Rom. 7. 21.Rom 7:21that Evill is present with mee.] In this opposition of two contrary principles of all our good and evill actions, we have to observe these two things,

1. The necessity of the concurrence of Gods cooperating grace in all holy actions, to bee done after our first Conversion. For if God should give unto us a power only to doe well, by the infusion of Habituall grace, and then should leave us unto our selves for the exercise of the Act, it is apparant that we should never bring this power into Act by our own strength. For wheras we are sanctified but in part, and there remaines in every faculty a corrupt inclination to evill as well as an holy disposition to good, did not the Spirit of God constantly & powerfully assist us in well doing, Corruption would prevaile 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 aide of Gods Spirit should be more ready to follow the sinfull motions of our corrupted nature, than the sanctified inclinations of grace. And if Adams will p. 152being only mutable, but not as yet tainted with any inward corruption, neverthelesse wanting the effectuall assistance and support of Gods grace, was so easily seduced by temptation: much more our Wills, that are holy but in part, would quickly bee enticed and drawne away by the deceiveablenesse of inward concupiscence, and by the subtilty of Sathans temptations, if the Spirit of God did not worke mightily in us; repressing the motions of sinne, and ayding us against all outward provocations to disobedience.

2. The true cause and roote of that irregularitie which is found in the obedience of a regenerate man. Which is not that indifferencie or freedome our Adversaries contend for, whereby tis in the power of a man regenerate at all times to choose whether he will doe good or evill, 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 plaine by that of the Apostle, Rom. 7. 19. 20. I doe not the good things which I would, but the evill which I would not, that doe I: Now if I doe that I would not, it is no more I that doe it, but the sinne that dwelleth in me. And againe, Gal. 5. 17. The flesh and spirit are contrary one to the other, so that yee cannot doe the same things that yee would. Whence it is manifest, that when a regenerate man failes in his obedience it comes not to passe because his will is free, and so willing to doe that which is evill, but because his will is not so free from the power of his corruption, as it desires to bee, but is partly in bondage under the command thereof.

To conclude this point, There is in every regenerate man a possibility or power of Resistencie alwaies remaining so long as any corruption abides in him, which will perpetually make some opposition more or lesse in the performance of every good worke. But for the prevailing act of Resistency whereby such good workes might bee quite p. 153hindered, we affirme that by the power of assisting grace effectually ayding the regenerate Faculties, that act is taken away. The flesh may strive, but the spirit doth overcome: Infidelity may cast many doubts, but Faith at last prevailes: Sinne and the World may pleade much worth and lovelinesse, but yet in fine the love of God overtops all earthly base delights, and fills the soule with the only desire of enjoying that alone most blessed and infinite goodnesse. Thus Amaleck may fight, but Israell will get the victory: a victory indeed certaine in regard of the event, but with some uncertainty in the Combat, wherein Israell is sometime put unto the worst. For you are to note that albeit in the generall as touching those maine and principall Acts of beleeving, repenting, persevering in obedience, &c. grace doth work so effectually with mans regenerate will, that corruption cannot hinder it in the exercise of those Acts: neverthelesse, in many particular actions after his first conversion in the continued practice of Sanctification, hee may obey the enticings of his corrupt concupiscence, against the motions of the Spirit of grace. For many times in sundry particulars of Christian practice, God is pleased to denie that effectuall assistance which at other times he affords, and then he leaves us unto our owne strength, for experiment to trie what is in us, for humiliation in discovery of our weaknesse unto us, for exercise of Christian watchfulnesse in making diligent use of all gracious helpes, and the like good purposes. In which case, a man that is thus left unto himselfe, presently lends an eare to the deceivable suggestions of Sinne and Sathan, whereby, wanting a rescue to bring him off cleere in this assault, hee is vanquished and though with much unwillingnesse, led away a prisoner unto those his spirituall Adversaries. During the time of which bondage, though grace shew it selfe so farre, as to cause many an heavie sigh, an hearty prayer and longing wish after its former freedome, yet can he not make a faire escape from his corruption, till Gods spirit returne and bring li… with …, p. 154breaking the gates of Brasse, and cutting in sunder the 2 Cor. 3. 17.2 Cor 3:17barres of Iron, that is, enlarging the heart that it may againe freely runne the way of Gods Commandements. And thus we confesse that a regenerate man may resist the grace of God; hee may aa2 Thes 5. 19Quench the Spirit, hee may bbEph. 4. 30.Eph 4:30Grieve the the Spirit, hee may ccHeb. 3. 12.Heb 3:12Depart away from God through an evill and deceitfull heart, he may ddPsal. 107. 11Ps 107:11Rebell against the words of God, and contemne the counsell of the most high: opposing all motions of grace, in these raging fits of his corruption, which still furiously struggles for life after it is mortally wounded in our regeneration. But these desertions are not perpetuall: corruption may for a time let the exercise of some particular graces, but in all and alwayes it shall never hinder: God who hath given unto a regenerate man a power to beleeve by the changing of his will through the infusion of a constant inclination to all spirituall good, will also cause the Act of beleeving infallibly to ensue, by the assistance of Cooperating grace, so powerfully strengthening the regenerate will, and so effectually restraining the rebellious motions of corruption, that the will shall not choose but doe that, which above all things in the world it most desires to doe, namely, beleeve and obey the Gospell.

Now to shut up all touching this point of Mans liberty in resisting the grace of God, the summe of all is this. Before true Conversion all unregenerate persons doe resist the gracious meanes and preparations to their Conversion, the Reprobate finally, the Elect for a time, till Grace become victorious in their perfect Sanctification. In this their first Conversion or Regeneration the Elect are no way Active either to worke it, or to hinder it.

After their Conversion in the doing of all good workes immanent or transient, they resist not so farre as they are Spirituall, they cannot but resist so farre as they are Carnall. And though in time of temptation and Spirituall desertion the flesh doe not onelyonly resist but also prevaile, to the hinderance of many particular gracious actions, yet p. 155for those maine and principall Acts of Faith, Repentance, Love of God, Hatred of Evill, &c. the Spirit is infallibly victorious both to doe them after the first Conversion, and also finally to persevere in doing of them. Which comes to passe thus,

1. By Habituall grace infused, the Sanctified will is constantly determined to embrace all Spirituall good.

2. By assisting grace the will is stirred up, provoked, allured and inclined to obedience, through the proposall of the promises, and the heavenly suggestions of the holy Spirit.

3. By the same assisting grace all contrary motions of concupiscence are subdued and kept under. So that nothing can hinder obedience to follow; because by grace the will is made willing to obey, and by grace all impediments in obeying are taken away: now when all lets are removed, what can let a willing minde to doe that which it desires?

Hence you may perceive the vanity and odiousnesse of those imputations of Manicheisme and Stoicisme, which our adversaries the Iesuites and Arminians throw upon this Orthodoxe Doctrine, crying out upon us, as if we destroyed nature, offered violence to the will, tooke away all liberty from the will, and turned it in the meere necessity of those naturall instincts and inclinations that are in brute beasts: yea, as if wee made the will like a dull and senslesse blocke, that cannot move it selfe a jot in any action of grace. These are unworthie calumnies, raised out of malice or ignorance in the great worke of Sanctification: for refutation we neede but denie what they barely affirm…; and tell them againe, that by our doctrine, grace doth not destroy but perfect nature. It takes not away but restores unto the will the true liberty thereof, which consists not in the instability of a Weather-cocke, to move any way, in an indifferency to will and do any thing, but in a fixed determination to will and doe nothing but what is good. Which determination is not from any violent p. 156compulsion of an externall Agent, as if the will were moved by grace unwillingly; nor yet by imposing upon the will any naturall necessity from some internall principle, as if the will did incline to good unwillingly without reason and choice, like the naturall propensity in a stone to move downewards, or the instinct in brute beasts. No, this determination of the Will to will onelyonly good, is from an internall cause, viz. Habituall Sanctity infused into it, after which infusion the will inclines it selfe immutably, yet freely to that alone which is Spiritually good. It cannot chuse but will it, yet it wills it freely: for to affirme that this immutable inclination to one part takes away all freedome from the will, is to deny that there is any freedome of will, eyther in unregenerate men and damned spirits whose wills are inclined onelyonly to evill, yet they sin freely, or in God, in the elect Angells, in the Saints departed, in the manhood of Christ, all whose wills are immutably, infallibly Est enim quaedam necessitas voluntaria, as Moulin truely, Anat. Armin.and after a sort necessarily inclined onelyonly to good, and yet they will it most freely without all force or Physicall necessity. The neerer we come unto these, the nigher we are unto **Heb. 12. 23.Heb 12:23perfection in every faculty. And certainely most desirable is that necessity, or immutability, or servitude, or determination, or call it what you will, whereby our wills are so disposed as they cannot but choose the good, cannot but be servants of righteousnesse, cannot but endeavour alwaies to obey, cannot but be holy and happie. Who would thinke himselfe wrongd that is thus blest, or imprisoned that is thus restrained? Surely it is admirable what strange benefit these Iesuited Arminians have found out in that property of mans will, which so fiercely they strive for, namely, that it must alwaies bee indifferently disposed to good and evill, having an equall power to will both alike. Is this so rare a priviledge of nature? what, such an excellent vertue to be able to commit an horrible offence, to disobey the Gospell, to despise Gods grace, to bee a slave to sinne, to doe enough at any time to damne ones selfe? call we this a prerogative of Nature, and is it p. 157worth so much contention as hath beene made for it? They deserve to enjoy it that are so much in love with it. But you are to know that this pertinacity in pleading for Natures prerogatives, is nothing but a cunning pretence to debase the dignity of grace, and to arme man against God in all pride and contumacy, as if wee could frustrate his works, and bring his counsells to nought, and that if we doe obey when hee calls us, wee may triumph in our strength, if we doe not obey, we may yet glory in our malice, whereby wee could make voide Gods holy intentions of doing us good. But how happy had it beene for those collapsed Angells, and for all Adams posterity, had his and their wills beene created with that immutable inclination to goodnesse, wherein the Elect Angells and Saints departed are now confirmed? And how happy shall we also be, when wee shall bee able to obey as those heavenly Spirits now doe willingly, constantly, unchangeably, having neyther will nor power to disobey? This service of God alone is perfect freedome; and if the Sonne make us but in this sort free, then are we free indeede. Let us while we here goe mourning under the burden of our flesh, and that sinne which hangeth on so fast, let's often send up a wish, a prayer to Heaven for the full accomplishment of our redemption: sighing within our selves, and waiting till we also be delivered from the bondage of that remainder of corruption in us, into that glorious freedom of the Sons of God. Amen.

Wee have, by the grace of God, finished the first point that in the beginning I proposed touching the Antecedents 2. Generall.of Faith; namely our Vocation and Conversion unto God. Wherein hath beene shewed at large by what meanes and in what manner a sinner is made partaker of the grace of God unto salvation. In which search, I have endevoured to goe no further than I could see the Scriptures lead me the way: contenting my selfe with that knowledge of this secret and wonderfull worke of Grace, p. 158which might be to you and mee most profitable: letting passe those curious speculations which have beene conceived touching these things by men that have discovered more willingnesse to dispute and quarrell, than good affection to learne or teach ought aright in so holy a businesse. My ayme herein hath beene, to let you see what is the originall and generation of that most pretious grace of Faith, whereof we are to speake. The summe of all that hath beene more at large delivered, is thus much in briefe: that Sanctification or inherent Grace is at the first wrought in the soule of an elect sinner, meerely and only by the Spirit of God infusing into the soule new abilities and perfections in each power thereof. This worke of the Spirit is such, that wee cannot by any worth of ours deserve it, wee cannot by any inward power of our owne effect it in part, or in whole: lastly, we cannot by any liberty and strength wee have so forcibly resist as to hinder Gods spirit when he intends to worke it. Now of this our Sanctification, Faith is a part, being an inherent gracious quality infused into the soule at our effectuall Conversion or Regeneration. For its originall therefore it is Divine, being wrought in us by an immediat action of the spirit of Grace, and not any way springing from the liberty of our wils, or strength of our corrupted nature. We are then now by the assistance of God, to come unto the explication of the nature of Faith it selfe, to shew you what this grace is, wherein the Being thereof doth consist. An inquiry it is full of much difficulty; but the absolute necessity and singular profit of this knowledge must inforce every one of us to use the uttermost of all godly diligence in searching out the nature of so glorious and usefull a Grace as Faith is. The whole frame of Christianity turnes upon this hinge; Faith like blood runnes thorough every veine of the wholebody of Religion, it gives life and direction to every holy action, its the staffe of our strength, the support of all our comfort, yea, the life of our soules lies upon it, and by it the just shall live or by nothing. Wherefore it p. 159concernes us neerely both to know what it is, and when we know it, to be sure that we our selves have it. Not to have Faith, is to want Christ and all hope of happinesse: not to know what Faith is, is a strong presumption of not having Faith. The Apostle concludes both in that exbortation of his to the Corinthians, 2 Cor. 13. 5. wherewith we also ought to be admonished; Prove your selves whether you are in the faith: examine your selves, know yee not your owne selves, that Iesus Christ is in you except yee be reprobates?

To come then to the unfolding of the essence of Christian Faith: I shall begin at the lowest step thereof, and so by degrees ascend higher. 1. In the first place shewing unto you the nature of Faith or Beliefe in generall, as this word is taken in the largest extent in relation to all civill or naturall things. 2. In the next place explaining the meaning of this word Faith as it is used in speciall about Divine and Supernaturall things declared to us in Scriptures. The opening of the nature of Beliefe in generall will give much light for the understanding of the speciall consideration thereof: therefore I begin with that first:

Not to trouble you with reckoning up all the improper acceptions of this word Fides, foreign, and to tell you that sometime it is taken for Fidelity or Trustinesse, foreign, as when a thing is done or spoken bonafide, faithfully or trustily, and in that exclamation Vestram fidem! &c. sometimes for Arguments or Proofes, from Reason or Authority brought to breed beliefe in another, which acception is usuall in Rhetoritians, Arist. 1. Rhet. c. 2. foreign, &c. Quintil. l. 5. cap. 10. Haec omnia [argumenta] generaliter foreign appellant, &c. Faith or Beliefe in the proper acception of the word, is [an Assent to such matters a… are knowne only by Revelation from another.] This definition agrees to beliefe as it is taken in the largest sense: the Genus i… Assent, the difference is taken from the object whereto Assent is yeelded, and that is such things as wee p. 160understand onelyonly by anothers revelation. Both parts will be plainly understood, if we distinguish between three sorts of knowledge [Cognitionis foreign] that are incident unto man:

1. The first is Scientia foreign, Knowledge properly so Vid. Scot. sent. l. 3. dist. 24. quaest. unica.called, which is bred in us by the evident certainety of things presented unto our reason or sense. When wee 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, foreign, Opinion, an imperfect knowledge of things not cleerely presented unto reason or sense; when we apprehend things in part and obscurely, so that wee cannot absolutely say tis this or tis that.

3. The third is Fides, foreign, Beliefe, which is a knowledge grounded on testimony and authority of others, when wee assent to those things whereof by our owne sense and reason we have no certainety nor evidence, only we beleeve them, because such and such have told us they are so. These three divers apprehensions of things wee expresse in formes of speech agreeable; the first, when we say, I know this to be so: the second thus, I thinke it is so: the last in this, I beleeve it is so. A great difference there is betweene these three apprehensions of the understanding as every one may easily discerne: but more cleerly thus it stands.

1. Knowledge whether it be of things past, present, or to come, hath evermore certainety in the subject, and evidence in the object accompanying it. For the things that are knowne must bee alwaies apparant to the senses or to the understanding. To the senses by the proportionablenesse 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 p. 161being thus evident and apparant, the apprehension thereof in the Subject, by the sense and understanding must needs bee cleere and most distinct: whence ariseth such an assent unto the truth of the thing, as is most firme and certaine, excluding all doubting whatsoeuer: as for instance, that the Fire is hot, the Water moist, the Sunne 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 cleerly discovering their reasonablenesse to the understanding, that we strongly assent unto their truth without all doubting.

2. Opinion is contrary unto knowledge, and alwayes hath uncertainetie in the Subject, and inevidence in the Object, attending on it. For some things there are of their owne nature uncertaine and contingent, whereof our best knowledge is but a doubtfull conjecture: as that a red evening and a gray morning should bring a faire day. Againe, those things that are in themselves certaine enough and necessary, yet unto us they will be but onelyonly probable and conjecturall, if either our senses through weakenesse and distemper perceive them not throughly, or our understanding doe not cleerely apprehend the nature and reason of them. Whence it followes, that for want of cleere evidence in the things themselves, our assent unto their truth will be alwayes wavering & doubtfull, without any fixed determination to embrace any side resolvedly, but so holding it selfe to that part which for the present seemes most probable, as that it is ready to shift it selfe unto the other side, when better reason shall bee discovered.

3. Beliefe partly agrees, partly differs both from the one and the other: for it partakes but of one property, namely, certainety in the Subject, though very variable, but never of evidence in the Object. Both shall appeare unto you in order. For the Object of beliefe it may bee p. 162certaine and necessary in it selfe, but quâ tale it is never evident to the beleever. For evident, as I said before, those things onelyonly are which by their owne proper qualitie and light worke a cleere apprehension of themselves in the senses, or understanding, or both. Now such things are not beleeved but knowne: as for instance, what wee see, heare, touch, taste, or smell by these senses orderly disposed, we doe not say we beleeve it, but we know it, as that the Fire is hot, the Water cold. He that relates unto mee an accident that himselfe hath seene, He knowes it, but I that heare him, doe beleeve it. Againe, things that wee understand by manifest and infallible reason, those also we know, we doe not beleeve: as for example, If an Astronomer foretell an Eclipse to fall out an hundred years hence, hee doth not beleeve, but he knowes this effect will ensue by the infallible motion of the Heavens: but an unlearned man that findes this in an Ephemerides, hee onelyonly beleeves it. But now that which is the Object of Beliefe, so farre as it is the Object thereof, doth not fall under the cleere apprehension either of sense or understanding, by its owne naturall light. For things beleeved 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, unlesse it be Astronomicall demonstrations, as was touched before, or such Physicall effects as depend upon necessary connexion of their causes. Touching things Present, but yet farre removed out of the reach of sense, and eye of reason, as what is now done in forraine Countries: there is the same impossibility of knowledge by the proper evidence of the things themselves. In every one of these our sense utterly failes us, & our reason which begins at sense, failes 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 p. 163present from such as have seene and knowne them, by predictions of things to come. Wherein though we may understand, and that cleerely enough, what is recorded, discoursed of, and foretold, yet will the truth of these things be alwaies inevident to us, unlesse our owne sense or reason could also comprehend them. As for instance, when wee reade any part of the Romane History, as the description of the battell at Cannae, in Livie, wee understand perfectly what he saith, and we beleeve it also: but unto no mortall man was the truth of this accident, evident, but only to such as were then living, who felt and saw that calamity of the Romane state. So, when a traveller reports unto us what he hath seene in forraine parts; we understand what he saith, and doe haply beleeve him, but nothing of all that he saith is evident unto us, till wee our selves have seene the same things as well as he. Take it then Vniversally thus: All Objects of Beliefe 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 experimentall knowledge of it. Let a man describe unto another the fashion of some stately building, or the situation of some Citty which he hath seene, though he doe it in the most lively maner that may be possible, yet can heenever turne his Auditor into a Spectator, and make the thing he Segnius irritant animum demissa per aures, quàm quae sunt oculis subjecta fidelibus. Is true only in comparing of writing and speaking about abstract matters.describes evident to his apprehension, unlesse by his discourse he were able to communicate unto him his owne 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, unlesse the reader could with his words convay his owne understanding into his hearer. Such descriptions and discourses can only effect thus much, that the hearer shall frame unto himselfe a more lively imagination of things related to him: but yet till his owne eies, and his owne reason have fully p. 156informed him by immediat experiments from the thing it selfe, that imagination or conceit cannot make the thing truly evident. And in that case. let a man (for example) that hath never seene the King, but only heard him discribed, Or let a groū ded Scholler compare the conceits of things he hath now by his owne reason, with those which had he being a novice, &c.or seene his picture, let him compare that imagination which he hath of him by those meanes, with that other which the very beholding of his person will cause in his minde: and he shall manifestly perceive that our knowledge of things which wee get by anothers 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 betweene 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 liuely picture.

Hitherto of that property wherein Beliefe and Knowledge doe differ, namely, evidence of the object, Knowledge is an assent to things evident, Beliefe an assent to things inevident. The other property followes, wherein Beliefe agrees with Knowledge and differs from Opinion, and that is Certainty in the Subject. For in Opinion the Assent is alwaies uncertaine, and if not equally indifferent, yet inclinable to either side, even when its most strongly carried toward one. But in Beliefe the Vnderstanding passes over its assent and approbation unto the truth of one part, whereupon it fixeth and resteth it selfe. And therefore that definition of Beliefe, which Suidas hath, that foreign, or foreign, Vehemency of Opinion, or a vehement Opinion, comes farre short of truth and exactnesse: for even a vehement opinion hath alwaies uncertainetie of Assent necessarily joyned with it: but it is not so in Beliefe, wherein, as in Knowledge, the Assent may be certaine without all doubting. Now of this wee are to enquire, what those grounds are whereon men build the Certaintie of their Assent in matters of Beliefe, they are these three:

1. The Authority of the Speaker.

p. 1652. The Consequence of things spoken, in regard of some good or evill in it of great moment, that concernes us.

3. Some Eperiment in part of the truth of that which is related. According to the diversitie of these three things, our Beliefe increaseth more or lesse in certaintie and strength of Assent: which appeares thus;

1. For the speakers authoritie, two things there are that win credit unto his testimony: 1. Wisdome and Skill that he be not deceived himselfe. 2. Fidelity and Honesty that he will not deceive us. Both these are needfull, for neither doe wee beleeve a simple man though honest: nor yet will we trust a wise man, if he be not honest. But when wee have a full perswasion of a mans wisedome and faithfulnesse by experience formerly had in other things, then we give full credit to his words.

2. The nature of the thing much alters the strength of our beliefe: for if it be a slight matter, that toucheth us not with any apprehension of speciall delight or commodity, benefit or danger redounding to our selves, be the relation of it never so true, and our understanding of it cleere enough, yet we heed not the matter much, nor doth the minde fixe it selfe upon it in any settled and firme assent. But if the matter bee of some great consequence that touches us neerely, we beleeve, as sooner, so with more strength and intention of assent. What we much desire or greatly feare, we easily beleeve, and though our apprehension of it be not very cleere, yet we are willing even to force upon our selves a perswasion of it.

3. Experiment also in part doth greatly adde unto the strength of our beliefe. A story or prophesie whereof we evidently know some part to be true, we doe more easily and firmely beleeve the rest. A learner that heares 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 p. 166strengthen our assent to the truth of those that we doe not as yet comprehend.

Where all these meet together, there beliefe is firme and certaine: so farre as any failes, so much is our assent weakned. But of the three, the authority of the speaker is the chiefest, whose wisedome and fidelity certainely knowne unto us, will move us to a certaine beliefe of those things, wherein we apprehend no great matter of consequence, nor discerne any evidence of the truth at all: whereas if one that hath neither wit nor honesty tell us of a matter of greatest moment, wherof we also see the probability and truth in part, yet doth he not perswade us to beliefe, though he may move us to a strong suspicion.

Thus then you see that assent, being the approbation of the truth of any thing, is common to Knowledge, Opinion and Beliefe: but with this difference, In exact Knowledge our assent is alwaies firme and unremoveable, in Opinion tis alwaies wavering and mutable, in Beliefe tis certaine, but more or lesse 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 certaine than Beliefe, which rule you must understand in things of the same kind, not of divers, thus: He that most firmely beleeves any truth upon the former grounds, is not yet so certaine of it as hee that perfectly knowes it; as a Countri-man who strongly beleeves that the Sunne or least Starre is bigger than the whole Earth, upon the affirmation of a learned and honest Mathematician, is not yet so certaine of it as when afterward he knowes it by infallible demonstration. But now in divers kindes our beliefe of some things may bee more certaine than our knowledge of others: as our beliefe of divine things upon Gods testimony, may be more certaine than the knowledge of humane things by the light of our reason; because our understanding hath alwaies this prejudice, that in the generall it may possibly p. 167erre, but Gods Word cannot erre at all.

2. That perfect Knowledge takes away all Beliefe: 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 beliefe of the same thing: otherwise, perfect knowledge in one thing may helpe our beliefe in another, and knowledge in part of the same thing, doth much strengthen our beliefe of the other part. But here in this opposition betweene knowledge and beliefe, your must alwayes remember what knowledge wee meane, 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 beleeve what we know not] and [We beleeve what we know] are not opposite each to other: for tis true, we beleeve 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 doe 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 doe beleeve. 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, inforceth assent unto the things knowne. For in this case the apprehension of the thing is so cleere, that the understanding cannot but approve the truth of it. And therefore the Colledge of the Sceptikes of old, was little better than a Society of fools, and their foreign or foreign, Perpetuall doubtfulnesse of all things was somewhat worse than madnes, when they would not assent that they saw the Sunne shine when they looked on it, nor that the fire was hot, when they felt it burne, nor would be certaine of any principles or conclusions in reason & nature. And such was Anaxagoras his dull, melancholy, or wilfull p. 168frenzy to maintaine in good sadnesse, that the snow was blacke. For such is the naturall assinity between evident truth and our understanding, that though wee would, yet wecannot but subscribe and yeeld our allowance and assent unto it. Whence it falls out many times, that a Vsurer, a Chuch-robber, or some other not willing to leave this or that course, though doubtfull whether lawfull or not, dares not for his life read such or such a booke written on those subjects, for feare lest he should bee made to know more than hee is content to practise, and that his conscience should bee convicted in spight 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 neyther our owne sense nor reason doe convince us, we **The cause is, because there is a possibility that the wisest and honestest men may deceive vsus or be deceived. Every created understanding is …lis, and therfore binds not o… assent.may choose whether or no we will beleeve and assent unto it, embracing it for a truth. It is the very naturall property of man, never to be satisfied with others reports, till we our selves have seene and knowne the thing it selfe by evident experience. Draw the liveliest picture of any man, the most curious landship of any country, it contents not, wee must see both the one and other. Set downe the most tried experiments in nature taken by most skilfull Artists, this pleases not others till their owne triall confirm them. Generally, every man would faine see with his owne eies, heare with his owne eares, understand by his owne, not another mans reason. In which inclination of nature lies the originall of all the distrust and diffidence that is in the world, and also the cause of those restlesse inquiries which we make one after another into the same things. Whence it comes to passe that whilst we are bul…ed in examining our forefathers inventions, and posterity also imployed in making triall of our examinations, neither we nor they have much time to adde any thing unto the increase of learned knowledge. Hence also may we ghesse at one cause why many Sciences, even for some p. 169thousands of yeares have kept one pitch, and not growne above that dwarfish stature they had in their infant invention: and also what the reason is why many that reade most, prove not the deepest schollars; for no greater impediment to exact learning, than to make use of other mens understandings, and neglect our owne. It would also hence appeare, that History, a pleasant and profitable imploiment, is yet of all studied learning the weakest to give full satisfaction to the minde of man: because that depends wholly upon such grounds of truth, as mans minde desires not to depend upon at all, namely, anothers tongue, eyes, and eares. And it is observable, that very usually those that are of credulous and passive understandings, least able to imploy their owne strength in painfull and attentive inquiries after knowledge, such doe 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 Divinitie in it. If it be an errour in this place, I confesse it: and crave your pardon for it: only thus much let me say, that I could not tell well how to avoide this generall consideration of the nature of Beleefe, in regard that the knowledge thereof will cleere our passage to that which followes. You have then heard what evidence there is in the object of Beliefe, what certainty in the assent given to it, how it differs, how it agrees with Knowledge. There remaines but one thing more to be cleered in the Generall, and then I have done with it. Beliefe was at first defined to bee an [Assent to things knowne by revelation]: but now yee are further to know, that all assent is not of the same kinde and degree, but differs according to the diversitie of the Objects assented unto. Therefore we must observe, that of the Objects of Beliefe

1. Some are represented unto us only as True and Good in themselves, without any speciall relation to our benefit and commoditie. VntoUnto such things, whether past, present, or to come, the understanding and will of Man doe p. 170yeeld that common assent and approbation, whereby they allow of the Ttuth and Goodnesse of every thing, that is apprehended by them as true and good in what kinde soever it be. This is called a bare assent, or Credulitas; Beliefe in strict termes, when wee only beleeve tis good and true, and goe no further.

2. Some are revealed unto us not only as True and Good in themselves, but more specially as contayning some excellent truth and goodnesse that concernes us in regard of some benefit that wee shall get thereby. In these things our assent is with adherence, affiance, trust, and dependance upon the thing revealed. For as in generall all Truth and Goodnesse drawes the faculties of the soule to an approbation of them when they are knowne, so much more doth the goodnesse and truth of those things, which are proportionable to our nature and necessities, wherein we may claime speciall interest and commodity, unite our wills and understanding in strong assent and adherence unto them. This kinde of assent is in strict termes called Faith or Trust, Fides, Fiducia, which imply much more than Credulitas, Beliefe. 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 beleeved, unlesse they bee trusted upon: as a Captive cannot be said to beleeve him that promiseth to ransome him upon a day, unlesse he trust and depend upon him. In which case we cannot distinguish betweene Beleefe and Trust, aaTis an erroneous curiositie to make Fiducia a consequent of Fides, and to say, Therefore I trust a man because I beleeve the truth of his promise, that he will do what he sayes: there can bee 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 beleeve the trust of his promise, therefore I trust vponupon it, id est, I seeke not to any other meanes for obtaining the good promised, but only his promise: then Fiducia shall be the not seeking to other meanes: but this is false, for not to seeke to other meanes, is a consequent of trust reposed in the promise. For where there is a continued Act of beleeving or trusting to the Certaintie of performance, there the minde doth acquiescere, rest it selfe in the promise, which acquiescentia is the not seeking and moving after further meanes to helpe it selfe.Fidem and Fiduciam, to make them two severall Acts, which are but one and the same; p. 171as is manifest thus, A promise is a revelation of some such truth as shall be beneficiall to me in particular. bbIn Threatnings the matter is the same mutatis mutandis. Our Belief of them too is more then a generall assent, but it wants a name, something tis proportionable to Fiduria in promises, but the effects are divers, for Fiducia in promises, breed joy and hope: but a firme assent to the certaine accomplishment of Threatnings breeds feare, and despaire, if they be unavoydable, if avoydable, vigilancy to escape them.The truth of such a promise consists in the certaintie of performance. The goodnesse of the promise consists in the qualitie of the thing promised more or lesse excellent. But now to trust (fiduciam ponere, fidem habere) upon a promise is not to beleeve the goodnesse of the thing promised (for that often is knowne perfectly enough) but to bebeleeve the Certaintie of Performance of it unto me: as for instance, if a rich man promise to pay a poore mans debts, the poore man needs not beleeve the goodnesse of the promise, for he well knowes the benefit thereof. What then must hee beleeve? The truth of it: where in stands that? in the performance, that the rich man will certainly doe for him what he hath said. Now what is this else but to trust him? So that Beliefe and Trust or Affiance are here essentially one and the same thing.

Thus much of Faith or Beliefe taken in its largest extent, I come in the next place to the Speciall consideration of Faith, as the word is Christian, applied unto Divine and Supernaturall matters, revealed in the Scriptures. Faith in this use of the word hath a double acception:

1. Improper, and so it is taken three wayes.

1. For the object of Faith, the things beleeved, 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 Divells. See many the like place, 1 Tim. 3. 9. Gal. 3. 2. & 1. 23. Act. 6. 7. Iud. vers. 3.

2. Specially for Christ himselfe the chiefe object of Faith. Gal. 3. 23. before Faith came, id est, Christ; compared with ver. 19. 24. 25.

2. For the externall profession of Faith and Religion, as, Rom. 1. 8. Your Faith is published throughout the whole world. See Act. 14. 22.

3. For that vertue which we call Fidelity or Faithfulnesse in words or deeds, whether it be in God, Rom. 3. 3. p. 172shall their unbeliefe make the Faith of God without effect? or in Man, Tit. 2. 10. that they may shew all good faith or faithfulnesse [foreign.]

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 generall termes all the degrees therof, it may be fitly defined thus [Faith is an assent given by the reasonable creature to the truth and goodnesse of all divine revelations]. The termes of this definition are large, and require a diligent explication, that we may with more facility attaine our chiefe 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 compleat Object of Faith is, All divine Revelations of whatsoever things the Creator shall make knowne unto the reasonable creature. These Revelations are of two sorts.

1. Some immediate from God himselfe, by vision, dreame, 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 beleeved certainly the thing revealed, so they knew infallibly the truth of the revelation it selfe, that it was from God and not an illusion of Satan or their owne braine. If you aske 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 businesse, or when Saint Paul indited one of his Epistles, how did he or they know that the thoughts which then came into their mindes, were from immediate worke of the holy Ghost? I answer, tis not possible for any man p. 173to describe the manner of it, unlesse himselfe had been acquainted with the like Revelations. But this is certaine, God-where he comes, makes himselfe knowne, and such were the lively characters of heavenly majesty, brightnesse, and cleernesse imprinted on those Revelations, that mortall mindes were infallibly ascertained of their Divinity. Yea Balaam himselfe, though he could have wished with all his heart not to have knowne or beleeved those revelations that so unkindly crost his hope of preferment: yet when once the [aaNum. 24. 2.Num 24:2 Spirit of God comes upon him,] he utters his parable with this preface, [bbVers. 3. 4. Balaam the son of Beor hath said, and the man whose eies are open hath said, Hee hath said which heard the words of God, which saw the vision of the Almighty, falling into a trance, but having his eies open.] He that was at other times driven by the divell into furious motions of mind procured by spells & inchantments, is now as forcibly moved [cc2. Pet. 3. 21.2 Pet 3:21 foreign] or borne away by the power of the holy Ghost, who in this revelation makes so cleere a discovery and strong impression of divine truth in the minde of Balaam, that the Wizard ddNum 24. 13. [I cannot pas… the commandement of the L. &c.]Num 24:13cannot but speake what he knowes and beleeves, though it quite undoe his owne desire of Greatnesse, and Balacks hope of Victory. Whence also this rule followes generally true, That where the revelation is infallibly knowne to be of God, there will be a firme 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 stiled, 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 Gospell among unbeleeving Gentiles or Iewes. Though the words of the Promise runne largely, Marc. 16, 17. yet it seemes not likely that every private true beleever had this priviledge, but rather that it was bestowed on such as **Thus prophesie and gift of miracles are joyned together, Mat. 7. ….Matt 7were Preachers and Publishers of the Gospell for confirmation of their doctrine. And amongst them twas given not onelyonly to the truely faithfull beleever, but p. 174to others also, as appears by Iudas 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 wee not by thy name prophesied, &c? The proper ground of this faith and assurance of working some miraculous effect, was the speciall and particular suggestion of the spirit. Other motives there were further off; as the generall perswasion of Gods omnipotency, the beliefe of that promise which Christ made to his Disciples, Matt. 17. 20. [Verily I say unto you, if yee have Faith as a graine of mustardseed, yee shall say unto this mountaine, remove hence to yonder place, and it shall remove, and nothing shall be impossible to you.] but more specially that larger promise hee made at his Ascension, Mark. 16. 17. 18. [And these signes shall follow them that beleeve: in my name they shall cast out divells, they shall speake with new tongues: They shall take up Serpents, and if they drinke any deadly thing it shall not hurt them: they shall lay their hands on the sicke and they shall recover.] But these grounds were not sufficient to give assurance of performing this or that miraculous act, without a speciall and particular suggestion of the Holy Ghost, informing them inwardly both touching the time when, and matter wherin they should worke a Miracle. For as all beleevers had not that power, so such as had it, could not doe wonders when and in what kinde they pleased: but were to expect a speciall warrant and direction from the Spirit; like unto Peter, who, though a faithfull beleever, yet durst not venture upon a miraculous attempt of walking dry-shod upon the water, without a speciall word from Christ, bidding of him come unto him in that manner, Matt. 14. 28. 29. In these times, wherein this speciall direction ceaseth, and also miracles have no use (unlesse for conversion of a Countrey where the Gospell hath never beene preached,) this gift also is ceased. Thus much of the first sort of Revelations to bee beleeved: the other followes.

2. Some Mediate, delivered from God, by others, unto p. 175us. 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, wee are to enquire how farre things revealed in them may be knowne, how farre they must bee beleeved. You have heard before the difference betweene Knowledge and Beliefe; 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, wee must diligently examine what evidence there is to bee found in these things, or whether any at all; that so wee may know what to judge of that assertion of our adversaries the Papists, who make obscuritie one essentiall property of Faith. In the opening of this question, Whether things revealed in Scriptures be evident to Mans understanding, let these distinctions be observed in the first place,

1. The Scriptures containe 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 Trinitie, Incarnation of Christ, &c or in other inferiour points of Sanctification, Piety, and morall Practice. And unto this head may be referred all such discourses of naturall things as are found in the Scripture; as of the windes, thunder, &c.

2. Histories of matters of Fact past and gone, as of the Creation, Fall of Man, the Floud, &c.

3. Predictions of things to come hereafter, whether they be meerely Propheticall, or withall doe containe some speciall Promise or Threatning 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 plaine & perspicuous, that the Vnderstanding conceives cleerely what the Speaker or Writen meanes.