A Plea for Grace, Treatise (2 of 6)

A Plea for Grace · Treatise (2 of 6)

p. 452. A justification of that Prayer in our publike Leiturgie, where the congregation gives thankes to God for the childe baptized, in that it [hath pleased him to regenerate the Infant by his Holy Spirit and to receive him for his owne childe by adoption, and to incorporate him into his holy Congregation]. For it cannot be denied but that this Holy Ordinance of Baptisme the scale of our Sanctification, doth take effect many times immediatly in the Infusion of the present grace into the Infants soule: though many times also it have not its effect till many yeares after. But seeing tis questionlesse true in many, wee may and must charitably suppose it in every one (for when we come to particular whom dare we exclude?) And this wee may doe without tying the grace of regeneration necessarily to Baptisme, as some complaine that wee doe by that prayer. To give a reason of this different working why grace is bestowed on some presently at baptisme, in others tis deferred till a long time after, is to unlocke the treasurie of Gods secret counsells: onelyonly this wee may say, that God will shew that no age is uncapable of grace, and that he will bee glorified aswell in sauing some from falling into the fire, as by pulling others out of it: by the gentle and easie deliverance of one and by the more violent torments and panges of the New-birth in another: that both wayes he may have the Thankes and wee the Benefit of this his grace and power.

3. A Defence of the salvation of Infants dying before p. 46Baptisme against the Popish assertion to the contrary. For this ground being certaine, No uncleane thing shall enter in the kingdome of Heaven, it followes by the law of contraries, that, whatsoeuer is cleane may enter thereinto. But Infants such as are elect may be cleane and holy before their Baptisme: as is manifest, whether we respect the guilt of Sin or the corruption of it. They are cleane from the guilt of originall sinne by the death of Christ which God hath accepted to their perfect justification, long before they were borne. They are likewise made cleane in part from the Corruption of originall sinne, by the infusion of Habituall sanctity into their soules. For being justified by Christ from the guilt and punishment of sinne, what should hinder why they may not be sanctified by the Holy Ghost, in part whilst they live, and perfectly upon the severing of the Soule and Body, when originall corruption is in a moment done away, and the soule invested in the robes of righteousnesse fit for its entrance into happinesse? Cannot this worke of Sanctification be wrought in them before Baptisme? it may as well as after; seeing it is not baptisme but the Spirit is the cause thereof, whose worke is free, and not so to be tyed unto that ordinance as they of the Romish Synagogue would make us beleeve, but that hee may sanctifie the Elect sometime before, sometime after, and not alwaies at the present celebration of it. Now if Infants thus justified and sanctified depart this life, what should stoppe their passage to heaven? It will bee vaine to object that they have not actuall Faith, and therefore must be excluded. Wee may aswell say they want repentance and therefore cannot be saved, seeing the Scriptures make alike necessitie of both graces to our salvation. And the objection holds aswell after Baptisme as before, when yet all grant the salvation of Infants. For tis a thing inconceivable and inexplicable how Infants should have Actuall Faith, whilst they are not yet able to exercise any one faculty of their reasonable soule. The truth is, that the Habits of Faith and Repentance they have, as of all other p. 47Spirituall graces infused into them, which if they lived would also appeare by their actuall opperations: but for that time they have not the Acts of those graces, nor are they capable of them, nor is it simply needfull they should have them. The case is extraordinary, and God as before they were hath pardoned them of their originall righteousnesse by the bloud of Christ, so can hee aswell bestowe Holinesse and Happinesse on them without any actuall faith of theirs comming betweene as an instrument to receive both. If this may not bee said touching such elect Infants, I must confesse that unto me the knowledge of the salvation of their soules is as inscrutable, as the fashioning of their tender bodies in their mothers wombe. And this which hath beene said of Infants may be also applied to such as are Deafe or …ooles, having such naturall defects as make them uncapable of Discipline.

4. A just apologie for the lawfulnesse of Childrens Baptisme, against Hereticall impugners of the same. For how can the Signe be denied unto them which have and enjoy the thing signified? That which is signified in Baptisme is our Iustification by the blood of Christ, our Sanctification by the Spirit of Christ. Baptisme is the Scale of both unto us: and Infants may be partakers of both, being washed from the guilt of sinne by the blood of Christ, in whom they are reconciled to God, and actually justified before him: and also purified in partfrom the uncleannesse of sinne by the infusion of Grace from the Holy Ghost. What then should hinder why these Infants should not also be washed with the water of the Sacrament thereof? If it be demanded how wee can presume that Christian Infants have a part in the graces of Iustification and Sanctification: I answer, we have good warrant so to thinke, from the Covenant and Promise of God, that hee will be the God of the faithfull and of their seed. But for Heathens and Infidells wee hauehave no such promise whereon to ground our judgement of Charity, and therefore albeit some of them who are out of the Church may bee within p. 48the compasse of God selection, yet seeing God hath excluded them by an apparant barre, wee may not venture to give them the Sacrament of Baptisme, till such time as they shall make profession of their faith, and that by their appearing conversion wee may charitably judge they belong to the Covenant of Grace. Now although of such as live within the Church we know for a certainty in the generall that many both of Christian parents are not faithfull, and of Christian children that they have no part in Christ, yet we may not exclude them from Baptisme, because no man dares be so hardy as to passe his peremptory censure of this or that persons rejection in particular. This is one thing, if wee did know infallibly now that any one were certainely excluded out of Gods election, Whether may the childe of such a one bee baptized? yes because the Wife may be a true Christian, and one party makes the children holy. But what if both should so sinne? Then the childe borne of them is to be baptized as other Insidells at years of discretion, and to be held in the same ranke as the children of Christians that turne Turkes.and should never have benefit by Christs death; such a one be hee Infidell, or borne of the most Christian parents in the world, wee ought by no meanes to baptize: no more than wee may admit of that person to come to the Lords Supper, that hath apparantly sinned against the Holy Ghost, or as the Church doth with such as are justly Excommunicated, who for the time of their open inpenitencie declare themselves publikely to have no Faith nor part in Christ. For it were a manifest mockery and abuse of this sacred institution to apply this Seale to a Blanke, and to dip them in the water of Baptisme, whom wee know shall never be washed with the Holy Ghost. Further, it helpes not the Ca…abaptists a jot, that when Christian Infants come to age and ability to make profession then wee may discerne and judge of their estate. For thats impossible: no man can infallibly perceive by any words or actions what the Heart is, whether there be in it true faith or not. And so in this case if Baptisme should never bee administred till other men may judge of their Faith, it shall bee afforded to none at all, or if it be given to every one that professeth and saith hee hath faith, it must be administred to all, and among them to some that have no faith indeed. Wherefore it is as good and safe to baptize them p. 49in their infancy as to deferre it: seeing at that time as well as afterwards the judgement of Charity holds good, and tarry we never so long wee can goe no further than this charitable beliefe of them. Wherefore to conclude the absurdity of Paedobaptisme, because Infants have no knowledge nor actuall Faith whereby to embrace the promise; is at the least, an absurd conclusion, as well for that the like inconvenience holds in Circumcision, as also because where Iustification and Sanctification is given, it is injurious to denie the benefite of Baptisme. And wee are to know that in this case of Infants faith is not required as a Condition absolutely necessary to partake the benefit of Iustification: howsoever in adult is such as are of age it be an instrument simply needfull to give them an Evidence and Assurance of it: which assurance seeing it cannot be in children, the actuall operation of Faith is not needfull in them. But in such as are of age the case is farre otherwise, whether they be Infidells, or Christians children that have beene so long neglected, they must have knowledge and Faith too, so farre as the Church can judge of the tree by the fruit, because if they have neither, or knowledge only but no Grace nor sanctity of life, the Church cannot but presume the worst of them, as of those that yet are out of Christ, rectified by their ignorance and profanenesse of Conversation, which witnesseth to all the unbeliefe and impenitency of their hearts.

If it be now objected, (not to leave that scruple untouched) that the Lords Supper may aswell bee given to Infants as Baptisme, seeing the same presumptions may bee used here as there, and that infants may make as much use of one as of the other, being alike insensible of both: to this I answer, besides the dangerous inconveniency to their tender age which cannot endure the taking in of the very Elements of Bread and Wine that God himselfe the author of these two Sacraments, hath in the manner of their Institution, made a plaine difference of the persons that are to partake of them. Thus briefly of the Substance p. 50of both Sacraments is one and the same, viz. to set forth unto us the benefits of Christs death in our Iustification, And therefore some of the Ancients did erroneously give the Supper to Infants.Sanctification and Glorification. The Ceremonies of Administration are divers, and in that sort differenced as in Baptisme they require nothing but Passion in the baptized, and so may be administred to Children; but in the Lords Supper they require such Actions as cannot bee performed but by those only that are of yeares of discretion: such actions are those of Discerning the Lords body, thankfull remembrance of the death of Christ, Examination of our spirituall estate, which, together with that circumstance of often repetition, apparantly shew that God in this Sacrament intended such an exercise of our Faith and Piety as cannot be performed by Children.

I will not stand longer upon this point, the full descussing whereof belongs more properly to the doctrine of the Sacraments: and therefore I conclude this Discourse touching the Conversion of Elect Infants, with this generall rule; That the Scriptures are very sparing and silent touching the case of Infants, so that when they speake of Vocation, Conversion, Faith, Repentance, and such other workes of Grace done by us or in us by the Spirit of God, they are generally to be understood of those that are of age, and by proportion only to bee applied unto Infants. Which would be observed for taking away of some doubts that may arise in reading of the Scriptures.

The next sort of Elect persons are those that are of Age, who having some while g…ne astray, are at length brought home to the Sheep-fold of Christ under the obedience of that great Shepheard of their soules. Of these some are let runne longer, others recovered sooner: some have a more gentle and sweet passage from Mortality to Grace, whose lives have beene ordered by the rule of stricter discipline: others whose conversation hath beene notoriously disordered, are converted with more bitter plunges, terrors, and anguish of Conscience: some are strangely changed on a sudden upon the reading of a sentence in Scripture, p. 51or hearing of a gracious word uttered in due season, and deeply apprehended: others wrought upon with much paines and long time: in a word, so various is the dispensation of Gods grace in our conversion, that as Christ speakes of his comming in the flesh, so may wee of Luc. 17.Luke 17this in the Spirit; The kingdome of God commeth not with observation: and impossible it is to set downe a generall rule that will hold in all Converts. But though the manner be divers, yet the meanes are Vniforme and Constant: namely the Spirit of God the chiefe worker, and the Word of God the subordinate instrument by which it workes our Conversion. The word discovers what is to be done, the Spirit inables us to the performance: In Infants the Spirit without the Word, in those of yeares the Spirit and the Word joyne together to work our Sanctification. In which respect their conversion is properly tearmed a Vocation or Calling, because it is effected by the preaching of the Gospell, which is Si…ilus Pastor is, Zach. 10. 8. Ioh. 10. 3. 4.Zech 10:8John 10:3John 10:4the whistle or voyce of the good Shepheard, which the sheepe heare and follow. And from hence the whole Company of Saints is properly styled foreign or Evocatorum coetus, Saints by calling, and (foreign) as tis 1 Cor. 1. foreign in Holinesse.1. that is, such whom God hath called foreign, with an holy calling (2 Ton. 1 9.) or unto Holinesse (1 Thes. 4. 7.) by the voice of the Word, from out of the corruptions of this present evill world, to the communion of grace and glory. All this is most excellently set downe by the Apostle Paul in those few but most pithy words, containing in briefe the whole administration of the workes of our Redemption, 2 Thess. 2. 13. 14. But wee ought to give thankes alwayes to God for you, brethren beloved of the Lord, because that God hath from the beginning chosen you to Salvation, through Sanctification of the Spirit, and the Faith of truth: whereunto hee called you by our Gospell, to obtaine the glory of our Lord Iesus Christ. Now we might iustly in this place enter upon an inquiry, how and in what sort the Word and Spirit doe worke together in causing a sinners conversion: p. 52a search needfull in these times, wherein it is peremptorily denyed by those of the Arminian faction, that there is or need to be any inward power of the Spirit working on the soule, besides the outward ordinary preaching of the Word. Which opinion is but the issue of their maine errour touching the liberty of Mans will in his conversion, which cannot stand if withall they grant that inward Force of the Spirit giving life and effect to the Word preached, which wee maintaine and plead for. This point will fall in more fitly to be discussed afterwards in the handling of a few Questions touching the manner of the Working of grace in mans conversion. Whereinto though I am somewhat unwilling to enter, because that Positive rather than Polemicall Divinity befits this place, yet considering the danger whereinto mindes not rightly informed in these points may unhappily fall, and that herein it is easie to slip from the truth to Arminianisme, and thence to Popery, (there's but a threed betweene them) I have thought it would not bee unprofitable, briefly and plainly to touch upon such materiall controversies as are moved in this matter, that even the younger sort might have something to oppose against cauilling gainsayers of the truth and crafty seducers of the uninstructed.

You are therefore to understand that in point touching Mans conversion there is scarce any circumstance that wee have formerly spoken of, but it is quarrelled at and corrupted with false opinions: Not the nature and substance of our conversion, which, say they, is not by the infusion of Habituall sanctity into the Soule, but through Grace acquired by much paines and industrious actions of our own excited & assisted by some helpe of the Spirit: Not the moving Cause, which is affirmed by them to bee not Gods speciall and actuall Love to his Elect, but his common and equall love to all mankinde alike: Not the Efficient cause which wee affirme to be the worke of Gods Spirit, they say is the Freedome of our wills: Not the manner of it, without and above the strength of our naturall abilities, p. 53as wee hold, but so farre is the compasse of our owne power that we may helpe or hinder it at our pleasure; Not the instrument of it, the Word by the worke of the Spirit, but as they would have it, the Word working by it selfe without any inward vertue of the Spirit besides: Lastly, not the Subject, the Elect only as we maintaine, but all in Common upon whom sufficient grace to Conversion is bestowed if we will beleeve them. All these Erroneous opinions, are founded upon other rotten and unsound principles, which are chiefly these:

1. That God hath not precisely determined of any mans salvation or damnation in particular, but hath left it to be decided by the libertie of their owne wills.

2. That God doth not beare any speciall favour to one more than another, but that his love is equall to all in generall, and his desire of the salvation of all mankinde alike.

3. That Christ hath dyed for all men alike, procuring so much by his death that God is Placabilis toward all, and all men indifferently are Salvabiles if they list to make use of the benefit purchased for them.

4. That God requires Faith in Christ of all men whatsoever, even of such Infidells as to whom Christ was never preached.

5. That God cannot in justice demand of Man the performance of those things, which, since his fall, hee hath no strength to performe: and that if God require any such service, he is bound in equitie to give unto man new strength for to performe it.

I doe but only name these articles of the Arminian Faith, though even that's enough to shew their weaknesse and untruth to any that can judge of sound doctrine; but I say I mention them only, that you may the better perceive what is that maine issue whereinto they are finally resolved: and that in plaine termes is this, [That all men whether Christians or Infidells within or without the Church may bee converted and saved if they will.] You will say this is p. 54broadly spoken: but I doe them no wrong, reade their bookes, compare their tenents, and you shall see that this is the upshot of all their discourses: God hath excluded none, hee loves all alike, Christ hath dyed for all, Faith is required of all, sufficient ability to beleeve and repent is given to all; who then or what should hinder the Conversion or Salvation of any one but himselfe his owne meere free-will? Surely an opinion that should not bee gainsaid by any, but readily embraced by all if it had as much truth in it as it carries shew of Pity and Commiseration to mankinde. Wee would be loth to be judged cruell: but tis folly, not pitie, to take upon us to bee more mercifull than God hath declared himselfe to be: and tis impiety to tell a lie for God, by magnifying the glorious largenesse of his mercy beyond the bounds which himselfe hath prescribed unto it. Wherefore against this wide and vast Conclusion of Arminianisme, that [God hath given sufficient grace to all the world to convert and beleeve if they will,] I oppose this directly contradictory, [God hath not given sufficient grace to all, and in those to whom hee hath given such grace, it depends not on their Free-will, whether they will be converted or no.] These two propositions destroy one another, and one is confuted by that which confirmes the other. I will proceed in the handling of them in this order; Men that are capable of Vocation, are of two sorts,

1. Out of the Visible Church: and of these the Question will bee, Whether God have given to all Pagans and Heathens grace sufficient for their conuersion?

2. Within the precincts of the Visible Church: and of these the question will be double;

1. Whether God doe give unto all Christians grace sufficient to worke their conversion?

2. Whether those upon whom such sufficient grace is bestowed, may if they list hinder their conversion by the power of their free-will?

Within the compasse of these three Questions will bee included all that is materiall touching this businesse. I will p. 55use as much brevity in each as the matter will give leave: of the first at this time, viz.

Whether the Gentiles out of the Church have grace given Quest- 1.unto them sufficient for their conversion?

Wee maintaine the Negative part, the Arminians affirme that all Pagans and Infidells have so much grace given unto them that by it they may be converted, beleeve and worship God rightly in some sort, even without the knowledge of the Gospell. A monstrous assertion, every way repugnant to Reason and Scriptures: For

1. Let it be demanded, what this sufficient Grace is that is given to the Gentiles. Is it that knowledge of God and goodnesse whereto the Gentiles might come by the light of nature? or it is some other supernaturall Revelation? If the former, there is a double error in it; 1. That they call that Grace which is but Nature: for if Vniversall Grace given to Heathens be but that knowledge of God and his worship, which is attainable by the right use of the light of Nature through the contemplation of the creatures and remainders of the Morall Law in mans heart, what is this grace but Nature, & what this opinion but Pelagianisme? 2. In that they suppose this light of Nature well used is a sufficient direction for the right and acceptable worship of God in some sort: which is nothing but a fancie, overvaluing natures abilities against all reason and common experience, and by consequence taking away the necessitie of Scriptures and divine Revelations to teach the right way of worshipping God in Christ. If they say tis some Supernaturall Revelation, it must be knowne wherof, when and by what meanes it is bestowed on the Heathen. Is it of the Law, or of the Gospell? is it made knowne unto them by some inward suggestion, vision or dreame, or by outward instruction from a Preacher or Prophet invisibly convayed unto them by miracle, or extraordinarily raised up among them? againe when is this supernaturall knowledge bestowed on Pagans? have they it as soone as they come into the world? if so, tis Naturall: or is it given afterwards at p. 56yeares of discretion? if so, then tis not in Infants, and so not in all the Heathen, and at what yeares is it bestowed? and what if they die before that age? All which quaeres are inexplicable, and draw into most vexing and torturing absurdities: a sufficient proofe that there is no such thing as Sufficient grace to conversion given to Indians, Americans, Tartarians, and other Pagans, when they that defend it cannot tell what it should bee. For seeing tis neither any Naturall or Supernaturall knowledge, I thinke none will be so senselesse to say that it is some Naturall or Supernatupower or ability. For if it be Naturall tis not Grace, if Supernaturall, twould be knowne to what purpose a Supernaturall ability should be given to ignorant Infidells, to doe they know not what.

2. Let's come to experience, and judge wee by what meanes it may possibly appeare unto us, that the Virginians, and other Americans, or the Inhabitants of Southerne unknowne parts of the world, have at this day, or ever have had before or since Christ, sufficient grace for their Conversion and Salvation. What instance and example can bee given in so many ages of any one among these or other Gentiles, that hath been converted by this Sufficient grace? Strange, that what is ordinarily bestowed on all, should never take effect in any. If it doe take effect extraordinarily in some, how know they that? If ordinarily in many, then farewell the prerogative of the Iew above the Gentile, of the Christian Church above Pagans: if God ordinarily have his Church, his Converts, his right Worshippers even amidst the darknesse of Gentilisme, without the knowledge of Christ, and all divine revelation of Gods will in his Word. These opinions are, as Moulin speakes, like sicke mens dreames, or rather madde mens ravings.

3. Let us inquire of the Scriptures, and see whether they speake as favourably of the Gentiles as these pitifull Remonstrants doe: In them we shall finde another manner of censure, both touching their forlorne estate in Ignorance and Infidelity, as also the impossibility of their recovery p. 57into Grace, except by greater helpe than the Arminians afford them. Of the Ephesians Paul testifieth, that before they were converted by the Preaching of the Gospell, They were at that time without Christ, aliens from the common-wealth of Israel, strangers from the covenant of Promise, having no hope, and being without God in the world, Ephes. 2. 12. And Matthew out of the Prophet Esay witnesseth of all the Gentiles, that before the light of the Gospell was risen to them, they sate in darknesse, and in the region of the shadow of Death, Mat. 4. 15, 16. This was the condition of the Nations in their pure Naturalls, so fully expressed by those places, as nothing can bee more significantly declared. Now for the meanes they had to come out of it and bee converted, the Scriptures deny them all unto them: God favoured them not, nor had any regard to bestow grace on them; for [In times past he suffered all the Gentiles to walke in their own waies] saith Paul, Acts 14. 16. The Word and Ordinances of his worship they had not: for [He sheweth his Word unto Iacob, his statutes and his judgements unto Israel: Hee hath not dealt so with every nation, neither have they knowne his judgements] as the Prophet speakes, Psal. 147. 19, 20. A Preacher they have not; and [How should they beleeve in him of whom they have not heard, and how should they heare without a Preacher?] Rom. 10. 14. Naturall ability to know the mysteries of the Kingdome of God they have not; for [The Naturall man perceives not the things of the Spirit] 1. Cor. 3. Nor is there any such power given them from God; for [VntoUnto you it is given to know the secrets of the Kingdome of Heaven, but unto them it is not given] Mat. 13. 11. and [Without mee yee can doe nothing] Ioh. 15. 5. What shall wee thinke then the poore Americans can either know or do in point of godlinesse by the pretended power of Sufficient grace, when the Pharisees and other Iewes, yea the Apostles themselves could do nothing without a speciall gift and assistance from Christ: whereof they will not say those Pagans are made partakers?

p. 58Wherefore there is good cause wee should reject this monstrous opinion of Sufficient grace for Conversion bestowed upon Savages and Infidells, as being contrary to Scripture, common sense and reason: Nor can it be thought but that the authors of it are ashamed of the absurdity thereof, although the Sequell of their other tenents (one errour drawing on another) have inforced upon them a necessity of defending this also. And that it may not goe abroad without the Patronage of some colour of reason: they proceed in the justification of it upon two grounds;

1. That the light of Nature if it be well used, is of it selfe sufficient to convert a Heathen from his idolatrous and evill wayes, and bring him to a right knowledge and worship of God, in some sort.

2. That if the Gentiles use the light and helpe of Nature well and with their best endeavour, God is ready; nay hee is bound in justice to bestow on them one further grace, viz. the knowledge of themystery of Redemption.

These two are the rotten pillars of Vniversall grace, given unto the Gentiles; which how shaken and riven they are, you may soone perceive, if wee pill off that plaister of doubtfull words, wavering and darke sentences wherewith they are daubed over: for the matter is so shamefull that they dare scarce speake out their minde plainely. But their opinion in plaine termes is this: God, say they hath given sufficient strength to all the Gentiles to use their Naturall gifts well: Be it so. But what is this Well Vsing of Naturall gifts? It is that, say they, whereby they may in some sort & according to their measure forsake their idolatrous and wicked practises, and attain to the right knowledge and worship of God, and reformation of Life. But may all this be done without the helpe of Supernaturall revelation? Yes: for, say they, if a man goe so farre as with utmost endeavour hee may by naturall helpes: then God is ready and bound in equity to give him Greater grace. Well, what is this further or Greater grace? Tis the Supernaturall light of the Gospell, and knowledge of Gods p. 59will in Christ. So then, heres the conclusion, Before all knowledge of God in Christ a Heathen man may so bestirre himselfe in the use of Naturall helpes, that he may convert truely unto God, knowing and serving him rightly in part: and upon his so doing, God will give a new supply of grace to perfect what is begun.

I cannot well say whether these things deserve a serious refutation, which had they beene defended in former ages would sure have beene rejected with scorne and laughter: but seeing in these times wherein men grow wanton, and use neither Grace nor Nature as they ought to doe; seeing, I say, the Bond-woman is advanced equall to the Free-woman, the servant set up in honour to the disgrace and contumelie of the Mistresse, it shall not bee (I hope) amisse to take a little pains in examining the Dignities & Abilities of Nature, that shee being compelled to keepe her old ranke, Grace in all things may have the sole preeminency. And after wee will in a word or two examine the force of that Obligation wherein the Arminians say God stands bound to Nature to give her a larger portion of Grace, upon triall had of her good behaviour.

To come therefore to the first, viz. The Sufficiency of meer nature in the Heathen to worke in them true Conversion in part: for the confirmation hereof three speciall passages of Scriptures are alledged; First, that of Rom. 1. 19, 20, 21. [That which may be knowne of God is manifest in them; for God hath shewen it unto them. For the invisible things of him from the creation of the world, are cleerely seene, being understood by the things which are made, even his eternall Power and God-head, so that they are without excuse: Because when they knew God, they glorified him not as God, neither were thankefull] &c. The second is that in Rom. 2. 14. [For when the Gentiles having not the Law, doe by Nature the things contained in the Law, these having not the Law are a Law unto themselves. Which shew the worke of the Law written in their hearts, their conscience also bearing witnesse, and their thoughts the meane while accusing or else excusing one another.] The third is that place, Act. 14. p. 6016, 17. [Who in time past suffered all Nations to walke in their owne waies. Neverthelesse he left not himselfe without witnesse, in that he did good, and gave us raine from heaven, and fruitfull seasons, filling our hearts with foode and gladnesse.] From hence this argument may be framed, The booke of Nature and Providence cleerely shewing what God is in himselfe, in his Nature and Attributes, his eternall Power and Godhead, and what hee is to us in his Goodnesse and Gracious bounty: together with the booke of Conscience, dictating unto vsus what duty it is wee owe to God or Man in doing of good or forbearing of evill: these two bookes are a sufficient direction for man to glorifie God and become thankefull. But all the Gentiles had the direction of these bookes of Nature, Providence, and Conscience, as appeares by the places alledged. Therefore the Gentiles had a sufficient direction for the worshipping of God, and for to make them thankefully obedient. Which helpe, because they followed not when they might, but detained the truth in unrighteousnesse, they are therefore justly left without excuse in their idolatries and ungodlinesse of liuing. The answer to this argument depends upon the deniall of the major proposition, and the right explication of its contradictory, which is this, [The knowledge of God and goodnesse whereto a meere Heathen devoid of all Supernaturall helpes may possibly attaine by contemplation of the works of Creation and Providence, and by the light of his Naturall conscience, is not sufficient to convert him to the right worship and obedience of God.]

That this may appeare, be pleased to afford me your patience, whilst once for all, we take a generall survey of the State of a meere naturall man living out of the Church, utterly destitute of all Supernaturall helpes: and whilst of such a one we doe inquire how far he may goe in Religion, in the knowledge and practice of Piety. In which search, we are, for our more distinct proceeding, to examine

1. The Knowledge of the Heathen, how farre they might proceede by the helpe of a meerely naturall understanding p. 61in the knowledge of Divine things.

2. The Effect which this knowledge may worke in them, in regard of practise and obedience to what they know.

Touching the former, there may bee a twofold consideration of it. 1. How farre the Heathen have gone. 2. How farre they might have gone in the knowledge of God and Godlinesse, if they had carefully used all Natures helpes. For this question is defined in too narrow a compasse, if we go no farther than the Hypothesis, taking an Historicall view of the Heathens knowledge by those records of it that are remaining upon their writings. Wee must ascend higher to the Thesis, to see what they might have done more than they have, or at least whether they have done that they could. It is not to bee doubted, there were and are among the Heathen, many, who besides the common and ordinary gifts of Nature, had extraordinary abilities and endowments by a speciall though not sanctifying grace of God, whereby they were fitted in a singular manner for the finding out of the most secret hidden principles and Exod. 31. 3. & 35. 31.Exod 31:3Exod 35:31conclusions in all learned arts, and for the wisest application of them to all manner of practise. A point easily demonstrable, if we consider the singular excellency of some few in all times above the common pitch of mans ordinary condition, though not above that whereto meere Nature is advanceable. Which whether it depended partly on some peculiar temper of the body and spirits not usuall, partly on the speciall gift of God, or both, it alters not the matter, this being certaine, that these rare priviledges exempted not the possessors of them from being Naturall men and no more. Now whether such as were thus in the best manner qualified, did imploy themselves in the search of the best, that is, Divine things, it may justly be doubted, if wee ghesse at former times either by the monuments of them, or by the temper of this present age. Wee may now see, and (if such did not scorne to be pitied) wee would lament the unhappinesse of our finest, rarest, and most Heroicall p. 62wits, who doe generally spend themselves in matters of meaner and inferiour excellency, and most commonly in curious and fruitlesse imploiments, scarcely ever aspiring to any atchievement worthy of a man, and men of their parts, and if they doe, tis any thing rather than divine and sacred inquisitions, the humble and painefull study wherof is most opposite to their negligence & presumption. For former times it will also evidently appeare to him that shall but a little survey the writings of Philosophers, both those that are extant in whole or in part, and such whose titles onelyonly wee have remaining recorded by those that have written their lives. For among so many hundred volumes written by the Ancients, how few or none almost shall we finde touching the matter of Religion? Those great scriblers, foreign, as Chrysippus was called, who left no part of Logicke, Oratory Mathematickes, Morality, Policy, and Nature it selfe unattempted, but with a curious and inquisitive eye pried into the smallest matters, yet in those higher speculations concerning the Nature of Divine things, were either miserably blinde, or wilfully negligent. Aristotle a man of the deepest reach that Antiquity ever bred, among so many bookes that he wrote, and are in part yet extant, hath not left us any one discourse by which it might appeare that hee bestowed any paines in searching after the knowledge of God, except a little **As de Coelo. l 1. c. 10. De Mundo, cap. 11. 12. Physic. l. 8.here and there in some poore pitifull disputes. Theophrastus his schollar, who exceeded the master in numbersome writings, composed sixe bookes foreign, and foreign three, which we wish had remained to posterity, albeit by the very titles we may suspect what stuffe they were, not unlike to Hes…ods Theogonia and such other fooleries: and that both his bookes and others written of the same subject by Crito, Simon, Xenocrates, Strato, Cleanthes, Epicurus, and many more (as may be seene in Laertius) were they now extant, would give us but small satisfaction in this point, unlesse it were to discover the grosse stupidity and dulnesse of those otherwise refined p. 63and sublimated wits. Tullie, who had read them, and sets De nat. Deor. lib. 1.downe the summe of their opinions, gives us cause to beleeve that the wisest of them all, and himselfe too, foreign were here starke fooles, and forsaking the right way of searching out the Deity in the footsteps of Nature by a due proceeding from the lower to the higher, they gave heede to old & fond fables, or vanished away in their idle imaginations and new opinions. Nor could it be otherwise, if we respect either the corruption of Nature, which how quick and forward soever it bee in other matters, is dull enough in sacred imploiments, as the experience of many dispositions proves, who are excellent in many sorts of Learning, yet dunces in Divinity: or if wee regard the policy of Satan, who blinding the eies of so learned and wise men, made use of their wits and pens in darkning the cleerer light of divine knowledge by senselesse fables and foolish fancies, which passed unto the ignorant vulgar with approbation under the authority of their deepe learning. Wherefore seeing neyther the most wise and learned in former times have alwaies applied their industry in this part of knowledge, nor yet the labours of such as have beene busied therein are preserved to our times, nor those few monuments that are left doe give sufficient proofe that men have done their best in going so farre as they might, we must without consideration of particulars, first dispute in generall, how deepe the eye of Naturall reason can pierce into divine mysteries, and then see in briefe how far men, whose inventions are come to our knowledge, have proceeded therein.

Concerning the first, you are to call to minde, that Religion containes in it two chiefe branches.

1. All Divine truths to bee knowne and beleeved in way of Spirituall contemplation and assent, and the Summary of these are the Articles of our Creed, which in general declare unto us what is to be beleeved touching God,

as

Creator in the first Article,

Redeemer in the rest.

p. 642. All Divine and Morall duties to be done and practised by us, the briefe wherof is in the Decalogue, describing unto us, the rules of 1. Pietie in Gods worship. 2. Of Charity in righteousnesse towards man. Within these bounds wee must seeke for the utmost extent of the meere naturall mans knowledge: which wee will doe, beginning with the knowledge of God the Redeemer: touching which I lay downe this position as infallible and undeniable, that

The meere naturall man cannot by the most industrious use of 1.all Natures helpes, attaine unto any the least knowledge of God, as hee is mans Redeemer in Christ. This is most apparant by the Scriptures wholly ascribing the knowledge of this mystery to the Sonne of God revealing it from the bosome of Mat. 16. 17. 1 Cor. 2. 21. & 2. 6. & seq. 1 Pet. 1. 12.Matt 16:171 Cor 2:211 Cor 2:61 Pet 1:12the Father, and to the Spirit of God: but utterly denying so much as a thought of it to any of the greatest or wisest of this world, yea, unto the blessed Angells themselves. And tis no lesse agreeable to good reason, which forbids to imagine that a man fallen & corrupted by sin, should ever attaine to the understanding of those things, which Adam in his perfection never had knowledge of. Now the knowledge of God as Redeemer, with all the dependances thereupon, as Adam had no need of it, so was hee before his fall utterly ignorant of it, and had so remained forever, if God had not vouchsafed to reveale it to him. Which revelation though made to Adam when wee were in his loynes, yet was not (as I may speake) Generall and deriveable to all his posterity, as the first connaturall and inprinted knowledge was, but particular for the benefit of Adam and so many of his seed as were elect. And though no doubt but Adam did instruct his children, and they theirs for some descents in this mysterie, yet wickednesse increasing in men as fast as men multiplied in the earth, and by reason of the darksome obscurity of this mysterie in those first times of the world, it came to passe that this knowledge quickly decreased, being almost decayed even among the sonnes of God the Few of Gods Church, whom therefore God was faine by new revelations continually p. 65to instruct; but for the Sonnes of men the rest of the wicked world it was utterly extinct, and no sparke of it left alive. They soone forgot what they cared not to beleeve. Wherefore wee must confine the meere naturall mans knowledge within these two limits, 1. The knowledge of God as Creator, 2. The knowledge of the morall Law: and beyond these it is not possible for him to goe. The knowledge of which, though very much eclipsed in Adam himselfe, but more and more darkned in his posterity as they further degenerated from his originall purity: yet is it not so farre obscured, (except in such whose brutish and savage education have made them equall to the beasts that perish) but that by carefull education and vigilant industry in the use of all helpes, it may be somewhat repaired, though this some what is but a very little part, almost nothing of its first clearenesse. Wherefore in the second 2.place touching the knowledge God as Creator; I suppose a meere naturall man may know these things touching God in his nature and attributes:

1. That there is a God. 2. That he is a living Substance. 3. That hee is one. 4. That hee is Eternall. 5. That hee is Immutable. 6. That he is Omnipresent at once in all places. 7. That his Substance is Incorporeall and Invisible. 8. That hee is most Simple without all mixture and composition. 9. That he is most Perfect, most Happy, most Good and Omnisufficient in and of himselfe. 10. That he is Omnipotent and most free, Omniscient and most wise. 11. That hee is most just and mercifull in rewarding and punishing.

Besides these invisible things of the Godhead, a meere naturall man may know these two:

1. That this God is the Creator of the world, giving all things their being of nothing.

2. That this God by his Providence doth Preserve and Rule all things. Thus farre at least a naturall man may proceed in the knowledge of God, as Adam kn…w him, and the Gentiles might grope after even in their naturall darknesse.

p. 66But this is not all: in the third place touching the 3.knowledge of the morall Law as it containes all such duties as were to be knowne and put in practice in regard of God and our neighbour, by the very lawes of Creation, we may safely affirme these things fallwithin the reach of the naturall understanding and conscience:

1. That this God is to bee worshipped and adored of all creatures, men especially.

2. That hee is not to bee worshipped in bodily shapes and figures.

3. That there are outward religious services to be done in his honour, as Invocation with its solemne Times, Gestures, and Ceremonies; and also Oathes.

4. That God is to bee inwardly reverenced as well as outwardly adored, namely with the pure affections of Love, Feare, Trust and Confidence.

5. That in all the duties of the second Table Iustice and Civill honesty in a state betweene man and man, as also sanctity and sobrietie in each man, is a thing commanded by God and pleasing to him.

And thus farre if not further a naturall man might goe, proceeding still upon sure undeniable grounds and experiments in nature and reason, and from thence deducting necessary conclusions. So that I doubt not but a learned Philosopher, having his judgement rectified by the helpe of Logicke, not forstalled and infatuated by some superstitious and senslesse conceits, (as was that of the ancient Philosophers) might have attained thus farre, if hee had diligently and mainely intended the search of these things. But as their search so their finding was by halfes. Christian Philosophers have taken more paines in this point; and it alters not the case that they were Christian, and so had other light besides that of their owne, seeing in this matter they used it not, but have taken pleasure in this naturall search, both to see Religion confirmed by reason, as also to behold how short the Ancients came of those conclusions, which posterity hath with much ease collected even p. 67out of their owne principles. To make a summary collection of all those reasons which are produced by sundry authors who have purposely, or by occasion dealt in these points, were a matter of no great difficulty. Such as have written of Metaphysickes, as also some Divines afford us no small number of Arguments. But out of them, or where they faile out of Reason it selfe to make a certaine and unerring discourse for confirmation of all the forenamed points, so as a wrangling, cavelling and gainsaying naturall wit might be convinced and set downe, were a labour worth the paines of some active and searching wit, but requiring time and industry. In the issue of which discourse, these two conclusions would appeare evidently true:

1. That our naturall man may goe much further in the disquisition of Gods attributes, and those things that concerne his worship, than in the understanding of the Nature of the Divine Essence: wherein following reason hee would be as some Christians are, strangely befogg'd, especially in the mysterie of the Trinity.

2. That nothing concerning God himselfe immediatly in the first Table of the Law, would bee so discernable to the Naturall man, as those other points of morality contained in the second: a more particular and exact knowledge whereof hee would with ease attaine unto.

The ground of this whole discourse, besides that in Nature, we have in the Scriptures in the like practice of the Apostle with the Gentiles; as with the Lystrians, Act. 14, 17. the Athenians in that long and excellent Sermon wholly almost of this subject, Act. 17. 24, 25, &c. and the Romans, Chap. 1. vers. 18, 19, 20, 21. An exact consideration and resolution of which places would singularly declare the point in question.

But goe wee on from what may be knowne to enquire in briefe what hath beene found out by naturall men in former times. Which being a matter of fact depending upon Records and Histories of ancient times, cannot p. 68possibly be perfectly handled: seeing time hath defaced the memory and monuments of our Ancestors. Many learned men have made collections of those sayings and opinions which the Ancients have left unto us concerning the matter of Religion: the like whereof were not hard to be performed with much addition by such as have time to reade, and would use diligence to collect the passages of severall authors. For the present I desire you only to observe in generall these two cautions, which particular search will approve for good:

1. That the wisest of the Gentiles have taken more paines, and with farre better successe in points of Morality touching the second, than Divinity in the first Table; as appeares by those Treatises of Oeconomickes, Ethickes, and Politicks, where the orders of houshold Government, the course of a vertuous conversation, the lawes of State and Policie are disputed largely, and in most points consonantly to the Scripture, and the fundamentall grounds of equity and justice. So that in many of these vertues commended unto us in Scripture, wee may with much profit have recourse unto their writings for the explication of their nature and qualitie.

2. That we cannot bee certaine when these Ancients were only guided by the meere light of nature, and when by some supernaturall illumination: not that God did afford divine Revelations concerning heavenly mysteries unto the Heathen (excepting haply the Sybills) but that what God had revealed from heaven to his Church, was from them brought by some meanes or other to the knowledge of these Philosophers: A point not much to be doubted, if wee consider, that all knowledge whatsoever in any kinde hath principally flourished in those parts of the world, that have beene nighest unto the borders of the Church. Such is the nature of Religion, that it breedes Civilitie and Knowledge of all Arts in the Countries wherein it is professed, and also spreads some part of its light and vertue into the Countries next adjoyning. Witnesse p. 69hereof are the Countries of Chaldea, Syria, AEgypt, Arabia, Greece and Asia, with the neerer coasts thereof: wherein the Church had its originall and first breeding, or nigh whereunto it had its abode and settled plantation for many ages. In which time learning Arts, and all Civilitie seemed to have beene confined to those middle parts of the world, the rest further remote being left in grosse ignorance and barbarisme. And the same course is held to this day, wherein Learning and Civility hath abandoned the Easterne countries which have forsaken true Religion; and hath not yet approached to the Westerne Americans, who have not heard the sound of the Gospell. Now then in the course of times it could not bee but sundry accidents would fall out for the dispearcing of sacred knowledge: as trading and commerce of Merchants, both strangers into Iudaea, and Iewes into forraine parts: Entertaining of Slaves and Captives, who if barbarous learned of their Iewish, if Iewes taught their barbarous Masters many mysteries of Religion, received and beleeved among the people of God: The perigrination and sojourning of many Iewes abroad in forraine parts (as no countrey soever but hath some of its people in all countreys) which Iewes as they learned the superstitions of the Heathen, so they brought in amongst them some pieces and relickes of true Religion: Lastly, the Curiosity of the Philosophers of those times (shaming the negligence of the learned now) who would with any cost purchase bookes of any Art in any Language, which they thought contained some secret knowledge and rare mysterie: as also spared no labour in travelling into forraine parts wherein they heard were any men or meanes whereby their knowledge might be increased. Wherefore it is more than probable that those Ancients, Zoroastres, Hermes, Orpheus, Plato and others, drew their knowledge, which in part they had of many high mysteries, out of a deeper and cleerer fountaine than the muddy shallow springs of their owne naturall reason, though in the passage this water was p. 70much soyled by them with the mudde of many idle fables and silly conceits. A reason whereof, we may conceive to be either the darknesse of their apprehension, not cleerely discerning what was perhaps plainely enough delivered, or the corruption of those Idolatrous times, which permitted not the least innovation in opinion or practice touching the matter of Religion (as appeares in the case of Socrates) which constrayned the learned in those dayes, to conceale much of what they knew, or to declare it darkly in many mistie and foggy fables, whose interpretation aftertimes forgot, and so beleeved a lie for a true tale.

Hitherto of the knowledge of a meere naturall man, let us next descend to the Effects thereof in regard of Practice: which admitting of a double consideration as theformer, What may be, what hath beene done: shall yet here be handled joyntly together. By the former discourse it appeares how imperfect the knowledge of the wisest naturall man is: whence it followes that his practice will come as farre short of his knowledge, as his knowledge doth of perfection. For so tis even with the best Christians who practise farre lesse than they know: much more with the naturall man whose knowledge is too darke and uncertaine to cause any powerfull and vigorous impression upon his will and sensuall affections, which will be too too violent and untamed to give way to the commands of his understanding. Yea, should we suppose in a naturall man the cleerest apprehension of all duties in the morall Law, yet could it not much better his practice: so easily would the Naturall Conscience bee choaked and borne downe by the power of Corruption, unlesse it bee supported by Faith which only puts life into our knowledge, and strength unto our practice. And in this case there is no difference betweene a Naturall Heathen and an Vnregenerate Christian, who in knowledge may and doth exceed the other, and yet come short of him in practice. For seeing they both alike want Faith and Sanctification, it is possible that goodnesse of naturall temper, civility p. 71of education, strictnesse of government, due hope of reward and praise, or feare of the contrary, with the like motives, may carry a Heathen as farre in vertuous courses as bare illumination can a Christian. The same corruption in both (perhaps greater in the Christian than Heathen, as sinne abounds more, where unsanctified knowledge abounds) I say the like corruption in both would imprison this knowledge in unrighteousnesse, that it breake not forth into Religious practice. Whence wee finde that Christians, much more Philosophers, have not beene the same men in the Chaire and in their Conversations: but that their opinions and discourses have beene full of Sanctity and Temperance, when their lives have beene defiled with all Impiety and Sensuality. Wherefore for the generall, let us set downe this Conclusion as most true, that

The meere naturall man never goes so farre in the application of his knowledge unto practice, as hee might doe, and as hee knowes he should doe.

And therefore the Gentiles are condemned for detaining the truth in injustice, for sinning against their consciences accusing them, for knowing God and yet not glorifying him as God. So that tis cleere, although the Naturall man cannot doe or know so much as he ought, yet hee knowes more than hee is ever willing to practise: and for that cause his knowledge is sufficient to condemne him of his unrighteousnesse towards man, and false worship of God himselfe; though it bee not sufficient to direct him in the true meanes and manner of Gods right worship, or the practice of a holy life. And thus in Gods wonderfull judgement, he is left as without sufficient direction for well doing, so without all lawfull excuse for his ill doing. But come we to particulars; the Naturall mans practice respects

either

Man.

1. In things concerning God and his worship the Naturall p. 72man utterly, perverts himselfe in his practice, there being in this case the greatest deformity and disagreement that may be, betweene his knowledge in the speculation, and his application thereof to practice. Consider him in the Inward worship of the heart, how hee stands affected toward the Deity in those inward affections, of Love, Feare, Credence, and Confidence, which are required as part of our Spirituall worship of God. It would be strange to see the disposition of a meere Naturall mans heart in this part of Gods worship: how feeble, cold, and forced these affections would bee; how full of hypocrisie and falshood, being secretly fastned to the creature, when they pretend to bee directed to the Creator, just like unregenerate Christians, that will make shew of Love, Feare, Faith, and Trust in God, when tis apparant they intend nothing lesse in their affections.

Consider him in the Outward worship of God, and the Naturall man is farre more defective, as appeares by the manifest experience of all ages, who corrupted their waies in nothing so much as the service of God: mistaking the object, and seeking for that Deity which they apprehended in a generall Notion, not onelyonly in the Similitude but in Nature of the Creatures, and those many times of the weakest and basest ranke, mistaking the manner of this Service, falling from that Spirituall service which by the lawes of Creation was onelyonly required, to a thousand carnall outward Ceremonies, and observations of their foolish devising; some ridiculous and senselesse, some strange, cruell, and horrible against all good nature and humanity, some furious, madde and drunken, some obscene and beastly, all superstitious and divellish: mistaking lastly the time of this service, in appointing a number of Festivalls, but neglecting utterly the Sabbath, the knowledge whereof was quite worne out among the Gentiles. Which particulars are all manifest by records of old, and experience of latter times, in those places where the Gospell hath not beene yet preached. A reason of this generall corruption p. 73in the whole frame of Gods worship, we may conceive to be this. The worship of God that man was to performe in his innocency was wholly Spirituall, not consisting in outward Ceremonies, Ordinances, and Observations; according as the same shall againe bee performed by us in Heaven hereafter. Such was the perfection of Adams nature, that he being fully replenished with the love of his Creator, did alwaies more cheerfully delight himselfe in the contemplation of his excellency, and obedience to his commands, without such externall helpes. True it is that to Adam in his innocency was prescribed the observation of the Sabbath, and two Sacraments of the Tree of Life, and Knowledge of good and evill. But for these Sacraments, the latter was rather of Abstinence than Action, a triall rather than a helpe of his obedience: the former was a pledge of his happinesse if hee stood, but no meanes of his upholding, and so both of them mainely differing from all Sacraments, afterwards given unto the Church for the support of our infirmities. Likewise the Sabbath was then to bee spent in exercises meerely Spirituall, not in any such outward bodily observations, as since the Fall have beene instituted by God in regard of our weaknesse. And though God alwaies required to bee worshipped in spirit and truth, yet since the Fall there have beene certaine externall rites added thereunto, which were not needefull in time of innocency. Now then this whole frame of the outward and instituted worship of God, man once corrupted could not so much as ghesse at: God therefore revealed it from time to time in the Old and New Testament, and that with many straight prohibitions of adding or altering any things out of our owne invention: for who can or could tell with what outward things God would be pleased but he himselfe? So that the Heathen being destitute of this light, it was no marvell if they became vaine in their imaginations, and in this point sought out unto themselves many strange inventions. They found by experience how needfull it was by some outward services, p. 74to give testimony that they beleeved and worship ped a God, whom else they might seeme to deny in regard of their monstrous impieties: but in what manner to doe this they knew not. OnelyOnly this you are to observe, that the whole world almost retained the custome of sacrificing unto their gods, which you must not thinke was a thing learned from the light of Nature **As Bellar. absurdly holds Lib. 1. de missa. cap. 20.; for what ground in reason had they to imagine that the wrath of God against a man for sinne, should bee appeased with the slaying of a beast? but it was a practice received by tradition from the beginning of the world: this custome of Sacrificing being the most eminent and principall outward service of God, commanded first to Adam, and by his precept and practice delivered to posterity. Who retaining the outward worke and ceremony (as mans corrupt nature is ceremonious enough) but forgetting the mystery and signification, did quickely pervert that sacred institution in all abominable Idolatry, and esteemed the Numen or Deity offended to bee directly pacified by that, which in its Originall was onelyonly a figure of that propitiatory sacrifice of Iesus Christ.

2. Let us in the next place enquire of the meere Naturall mans practice, as it concerneth man in all Morall duties of the second Table: wherein hee will goe much further than in the former. So that there is scarce any sin therein forbidden which the Heathen have not condemned, or duety commanded, which some of them have not praised and practised. Instances might be shewed in those many excellent patternes of vertue, whose lives have been left registred unto us by the Ancients: and hardly is there any man so bad in whom wee shall not finde some one or other eminent part of goodnesse. But in this point touching the Vicious or Vertuous practices of the Heathen, you are to observe two things wherein the Naturall man will alwaies discover his ignorance and error:

1. In determining the right cause and Originall of sinne, whence all this disorder which is evidently perceived p. 75in mans nature, had its beginning, and how it came into the world. Here the Naturall man is at a stand, and cannot possibly ascend so high as to finde out the fall of Adam, & in his Sin & Gods Curse thereupon to discover the fountaine of all our uncleannesse and wretchednesse. So that every Naturall man would upon examination of this matter easily fall into that opinion of some, that there were Duo principia, the one summum Malum the cause of all Evill, the other summum Bonum the cause of all Good. Wee not much wonder that the remembrance of so memorable an accident as Adams fall should quite bee lost in his posterity, seeing that Adam himselfe having that Fact of his in horror and detestation, whereby he made himselfe and all the world miserable, was not willing to publish his owne shame, but rather conceale it from his children as hee would have done from God: and as for the most part of his posterity, they little heeded to know that whereof they cared not to repent.

2. In judging aright of the Nature of sin, either in regard of the Punishment of it, or in regard of the Evill of it. For the Punishment of it, though the Heathen had a grosse apprehension of Gods wrath against wicked persons in this life, and some kind of punishments they should feele afterwards in Hell, yet they never could come so far as to see that all men were in one condition, under the Curse of God subject to everlasting damnation in body & soule, without speciall grace shewed from God. And for this cause that knowledge of the Law which the Gentiles had, could not worke in them that effect as in the Iewes and Christians it doth. These it drives unto Christ, to seek after a Saviour from the curse and punishment which the Law threatens them withall: but in the Gentiles who apprehend not this Curse, it cannot take any such effect.

Againe, for the Evill and Vitiousnesse of sinne they never conceived of it according to the full extent of it. They knewit to be bad, but not so bad as to deserve such horrible punishment, as the Scriptures tell us to be due unto it. They p. 76knew mans nature to be corrupt, but never dreamt of any such Originall universall depravation of our nature, as that we are dead in sinnefull infirmity, utterly deprived of that Spirituall life and ability which sometime wee enjoyed. They knew the Outward act of sinne, and the grosser sort of. Inward thoughts to be evill, but they could not imagine that so high perfection of Spirituall obedience was required of man by any Law, as to condemne him for every disorderly thought not consented unto. To wish for our Neighbours House or Wife, is a thought, which, allowed of with consent, may by a Heathen upon the fundamentall notions of right and wrong bee condemned as repugnant to charity and equity. But for the same thought to arise in the heart, and passe away without all approbation and intention of practice; yea haply with some dislike, and yet to be esteemed as an offence, was never thought of by the naturall man. The discovery of the sinfulnesse of this first brood of Lust, when by secret entisings it drawes away the heart, and shootes forth onelyonly in sudden motions, arising and vanishing without notice and allowance: this is a point of Divinity of a higher straine than ever any naturall man could reach unto. Yea Paul himselfe though a Iew & a learned Pharisee, yet before his conversion understood it not, Rom. 7. 7. and the Papist to this day will not bee perswaded tis so, though Paul affirme it.

Now from hence wee shall learne in part to judge aright of the naturall mans vertue and goodnesse, How farre ordinarily it goes, and what worth is in it in regard of Gods approbation of it. I will briefly set this downe in five Propositions.

1. The Vertuous practice of the naturall man is more busied about the Outward act than the Inward affection: in reforming the maners, not amending the heart, in restraining the externall action, not resisting the inward desires and inclinations, as the true Christian doth. It is indeed not to be denied but the Heathen came so farre as p. 77to condemne the roote of sinne as well as the fruite, and to judge them punishable as vitious persons, not onelyonly whose lewd practices testified them so to be, but those also who in their affections and thoughts approved the like wickednesse. And Philosophers have not a little laboured to finde out the true meanes of composing and settling that more distempered part of our mindes in our unruly passions and perturbations; whence they easily perceived did issue originally the chiefe provocations to all evill. And in this point they did rightly judge, that it was of much greater difficulty to order the unruly motions of the mind, than to restraine the outward actions of the body, or to atchieve any hard adventure. They well knew that the Soveraignty of the Will over the Appetite and Affections was but a civill perswasive authority, which might be easily withstood by the stubbornnesse of the inferiour faculties: onelyonly over the outward parts the Will had a masterly and absolute command to move them as it pleased without gainsaying. Now then although we may finde many among the Heathen of an excellent temper, who either by a Naturall disposition, or studious education, and wise observation of themselves, carried a singular command over some of their passions of Anger, I ove, and the rest: yet in the generall wee may assuredly beleeve that all those precepts delivered by the wisest Philosophers touching the calmenesse of minde, were farre too weake and heartlesse in their practice to bring the observers of them to true Tranquillity. No, tis onelyonly the Spirit of Sanctification that commands our disordered soules: and if we consider it, even in the sanctified Christian having that Supernaturall helpe, the longest combat and most doubtfull conflict is with these carnall affections and lusts. This exceeding difficulty of mastering the affections, did as it seems, turne the Stoickes quite on the other side, who truely perceiving how great enemies these Desires and Passions were unto Wisedome, Tranquillity, and Vertuous Endeavours, judged them all utterly evill, and not to neede reformation so p. 78much as abolishment: whereby they did rather astonish than conquer them: and such their peace might be termed the dull stupidity and unmoveablenesse of a blocke, rather than the quiet calmenesse of a man. Which thing did in many passages of their lives upon occasion of unexpected dangerous accidents, discover it selfe, to others laughter and their owne shame: when their passions which were formerly stupified and charmed by Philosophicall discourses, but not mortified, did easily recover their strength, and brake forth with unresistable violence. So then the naturall man will utterly come short of that endeavour which Christians make their chiefe, viz. the inward Reformation and Sanctity of the Soule; if he strive about it, tis but faintly, and hee soone gives it over, finding the contention laborious, and the victory impossible: Outward evill practices he may in part forbeare, the grossenesse whereof make a deeper impression of dislike in the naturall conscience, and also bring him in compasse of many Civill inconveniences; but for the inward loathsome corruptions of the Soule he takes as little notice of them to amend them, as the world doth to punish them.

As in Vice so tis in Vertue, the naturall man will love and practise so much of it, as may by its outward splendor winne praise, honour and reward: but to entertaine an entire and unchangeable love to vertue, severed from all these by-respects, hath beene seldome found in any but those alone in whom Grace hath prevailed more than Nature. There have beene some among the Heathen that have held on in a vertuous course even when they have got disgrace and smart by so doing: but this hath beene rather out of a kinde of surly Obstinacy and Stiffenesse of minde, than any zealous affection to goodnesse it selfe. Tis one thing to Scorne an ill practice, another thing to Hate it; and so tis one thing to Love vertue, and another to Practise it out of Greatnesse of minde and High Spirit, when men having fallen upon some good course, and continued long in it with commendations, they now scorne so p. 79to submit themselves to other mens wills, and wisdome, as for their pleasure to alter their owne resolutions; out of meere stomacke they'le endure any thing rather than bee so base. And in these high Conceits they pleased themselves much more than in the goodnesse of that vertue whereof they made profession. For wee cannot beleeve that those cold discourses of Philosophers, That vertue is to be loved for it owne sake, could ever set so faire a glosse on Vertues face, and so to represent her excellencie to the dull apprehension of naturall men, as to make any of them so farre enamoured with her beautie, that they would still follow her when praise or profit forsooke them. Nay, this is a point most hard for the best Christians to attaine unto, few of whom, those excepted whose more strong and lively faith causeth a cleere apprehension of eternall blessednesse, few I say will bee found, whose love to vertue growes not hotter or colder according as hope of temporall reward, or feare of losse increaseth or slackeneth the flame: as for Hypocrites, the case is most apparant in them, as is cleere in the practice of the Pharisees; between Mat. 6.Matt 6whom and the Heathen there is little difference in these points, unlesse that these Hypocries are the worse.

2. The Righteousnesse of the naturall man is rather Negative than Positive, in forbearing more than in doing. He is magis extra Vitia quàm cum Virtutibus: a harmelesse Conversation is reputed for a Vertuous innocencie, and he is esteemed very good that is not so bad as others are. Experience shewes it in all naturall men, who content themselves in a freedome from such vices as they see and dislike in other men though themselves have in the meane time but little goodnesse. And it must needs bee so, seeing they want the sanctifying Spirit of God that should incline them to good practices, and have only his restraining Grace which keepes them from breaking out into those enormities, whereby they would shortly disturbe and overthrow all humane society.

3. The goodnesse of the naturall man generally respects p. 80others more than himselfe; his righteousnesse towards his neighbour in things that are done Teste Populo, is greater than his Sobrietie in regard of himselfe in those things that are done Teste Deo & Conscientia. For in those common affaires betweene man and man which lie open to the eye and censure of many, men will for the most part be carefull to maintaine their credit and esteeme: as knowing that commonly men judge of others by their common Practice and Entercourse in publike businesse more than by their Private and Personall qualities. Hence many have beene good Governours and Commanders both in peace and warre, that for their particulars have beene vitious persons: many good for the Common, bad for their private Wealth, good Subjects, good Neighbours, &c. yet bad men: dealing in this case as Covetous men doe in feasting, who however sparing they bee in their private and daily spendings, yet in publike entertainments exceed all for costly provision: few take notice of the one, and the Many will judge of all the rest by that which they once see and approve of. So that the maxime of Politicians, That the Opinion of Vertue is a Commoditie, the reall Practice of it a burden, seemes to be drawne out of the very dregs of corrupted nature: it being generally the utmost aime of a sinfull man, to cover his shamefull but beloved vices with the mantle of otherwise-disdained honesty.

4. The naturall mans goodnesse is not Generall but confined within the compasse of some one or few vertues, those whereto his naturall inclination and Civill Institution did best leade him. This may be found true even in the most excellent of the Heathen, who excelled, some in fortitude, some in justice, some in liberality, some in temperance, &c. but all almost had their great vices mingled with their great vertues, that the case was doubtfull, whether they were more to be loued for the one or hated for the other. Wherein yet they dealt politickly Pravitatem unius, Probitate alterius compensantes, as Salvian speakes, so p. 81counterpoysing Vice with Vertue, that by the favour of some vertues pleasing and profitable to others, they with lesse apprehension did freely practise many vices, no lesse pleasing and commodious to themselves.

5, The righteousnesse of the naturall man is not entirely good, nor acceptable vntounto God. Which that it may appeare, we are to see how farre the actions of the Heathen may be said to be good and pleasing unto God. In morall actions two things are to be respected, 1. The Matter and Substance, 2. The Manner and Circumstances of it. The Substance of every Morall Action is its Conformity with the Rule of Goodnesse, id est, the Law, when that thing is done which is commanded by the justice and equitie of the Law. The Circumstances or manner of the action consists 1. In the efficient cause or Person that doth the worke, 2. In the end or scope hee proposeth to himselfe in working: Both these I call circumstances of a morall Action, Because by them the Quality of the action is not varied in it selfe, but only in regard of Acceptation or Reward. For, that hee be a liberall man that gives an almes, or a true friend that doth a friendly office, it is nothing to the work it selfe, for a covetous man or an enemie may doe the like, but with this difference only, that it cannot be accepted or counted thanks-worthy at their hands. In like manner, to make a good worke pleasing to God, its necessary the person himselfe be first sanctified and regenerate: but to doe a worke, good for the substance of it, this is not absolutely necessary. Further for a servant or any other to performe his dutie upon Constraint, upon Feare, at Vnawares, &c. alters the case much in respect of favourable acceptance and merit of reward, but not in respect of the goodnesse of such Services, which may bee the same, as in one that performes them willingly and out of regard of his dutie. So, that worke that is performed out of Hypocrisie, Custome, Formality, Compulsion, or by Chance, may be a worke good in it selfe, but never finde favour and reward with God, unlesse it proceed out p. 82of a pure Conscience. Againe, for the End proposed in all actions it is manifest, that neither a good end mends the Nature of a bad action, nor yet a bad end marres the goodnesse of any vertuous worke: Both are meerely Accidentall not Essentiall to the Action it selfe. True it is in respect of our selves wee doe corrupt a good action by a bad meaning, though (as wee are more apt to marre then than to make) wee cannot infuse any goodnesse into a vitious action by a vertuous intention. But tis only in respect of our selves, who get no benefit by such a worke; Otherwise the action of a liberall man, of a valiant man, of a good common-wealths man, though done for private respects of commodity or commendation, may bee in themselves as good, and by such as are ignorant of their intention will be judged to be as good, as those that come out of a pure affection to vertue and sincere aime at publike benefit. So likewise all the vertuous actions of the Heathen, though done for private and carnall ends, may bee the same for goodnesse with those which are performed by Christians with those Spirituall intentions of Gods glory and their owne Salvation. Only God accepts not alike of those things that we doe to serve our selves, as of those things which are done with a desire of his honour; as man also in the like case would doe the same. Now then seeing the Law commands the Circumstance as well as the Substance of every good and acceptable action, that as wee doe Deut. 6. 25. 1 Tim. 1. 5.Deut 6:251 Tim 1:5all, so wee doe it As God commandeth: and seeing the Circumstances of every good worke are a pure Conscience and Faith unfained (the Cause) and the Glory of God (the End) which give such beauty and so sweet a relish to all actions, as that without them they are deformed and unsavoury in the eye and taste of the Almighty: it is manifest that all the morall actions of the Heathen fell short of their Compleate perfection, forasmuch as their Persons were unholy, their Consciences defiled, their Purposes perverse and crooked, and their best Intentions finally resolving themselves into temporall, worldly and p. 83selfe-considerations. But if wee looke unto the substance of the worke it selfe, wee shall finde little difference betweene many actions of the Heathen and of Christians: there being as exact proportion and correspondence to the rules of Iustice observed by the one as by the other: yea many times more by the Heathen than the other. It were a consideration worth ones labour to parallell the lawes, customes, and famous actions of the people of God, with those which we finde like unto them recorded in humane history: we should see that many particulars would carry a faire resemblance betweene themselves, and have the same stampe of vertue imprinted on both. This morall goodnesse in Heathen men was no doubt pleasing and acceptable to God, so farre forth that he liked the worke, and approved of it, with that common allowance which he affords to all things that beare any stampe of his owne goodnesse, but not so that he liked the person, and accepted of it into any speciall favour of grace. For it were most absurd to imagine that the Iustice, Temperance, Valour, Chastity of an Aristides, Cato, Scipio, Lucretia, &c. shall stand condemned before God with the same censure of dislike, as the rapine, luxury, cowardise, lust, &c. of a Sardanapalus, Caligula, Messalina, or such other miscreants. Nay, he approved of their vertue and civility, as the effects of his owne grace in common bestowed on the Gentiles for a common good: and in testimony of this his approbation hee prospered those persons and common-wealths, among whom sobriety of life, strictnesse of discipline, & severity of good lawes was best maintained: And Heathenism it selfe could discerne the ruine of Common-wealths to spring originally from the neglect of Piety and Vertue.

To conclude then and summe up all touching this point: Gods Nature and Attributes, his Godhead and eternall Power and Providence are indeede cleerely to bee seene in the Creatures, if the Heathen had eyes to see them as Adam had at first. But though they be still as visible as they were, yet man is blinde and cannot behold them. It is very p. 84little the Naturallman hath seene, not much that hee can see. What hee knowes, might teach him that God is to be worshipped otherwise than he doth, but cannot shew him how to worship him as he ought. Whatever he doth or can do in the worship of God, nothing is done aright, for matter or manner: His Inward worship is unholy, because his heart is so: His Outward worship is superstitious and idolatrous, because hee is utterly ignorant of Gods appointments: both are false and displeasing, being presented to God without a Mediatour, of whom the Heathen have no knowledge.

Againe, the Nature of their sinne and misery is above the reach of the Heathens knowledge; and therefore Grace and Mercy are beyond the possibility of their desire: both which yet are the first step to true Conversion. Finally, for their vertues they are corrupted in the roote, perverted in their buddes, defective in their whole practice. So that unlesse we will thinke, that a civill Conversation, without all Sanctity of heart, to be true Conversion: a kinde of bare Naturall reverence of the Creator in some cold affections of Love, Feare, &c. or an externall superstitious invented worship without all warrant from God, To be Gods true & right worship in part: (which are the things the Heathen can attaine unto) it appeares to be a vaine assertion, to affirme, That God hath afforded sufficiency of ability to the Gentiles, by the good use of Nature to convert truely to the right worship and obedience of God.

This of the first; the second ground is, That if the Heathen use the light of Nature well, God is ready, yea bound in justice to bestow on them Supernaturall light of grace.

In the examination of this we neede not be long: it being supported by the former, together with it it falls to the dust. A meere imagination it is withour all warrant from Scripture: though for it they bring that place, Matth. 25. 29. [For unto every man that hath it shall be given, and hee shall have abundance] i. e. say the Arminians, Hee that hath the light of Nature and useth it well, to him shall be given p. 85the Supernaturall light of grace. An Arminian glosse, that corrupts the Text, which is to be understood of painfulness in the Ministers of the Gospell, in the emploiment of such gifts as God hath endewed them withall for the benefite of the Church. Which gifts and abilities being well used, increase through Gods blessing, but if neglected, decay utterly through his secret curse; as experience shewes in painfull or idle Ministers. If the argument be framed only by analogy from this Text, and the generall equity of it, That whosoever uses any thing well, shall have more given unto him: besides that this is a very large interpretation, which will admit of many exceptions, it is to bee noted that in their deduction they mistake the proportion observed in the Text and Parable, which speaketh of an increase in the Same, not in a Divers kinde. Hee that hath meane gifts for the Ministry and useth them well, he shall have greater gifts in the same kinde. But thence to collect, Hee that useth Nature well shall have Grace given him, is as if wee should say, He that useth his health well, shall have riches or honours given him: things of another nature. It had been true, if they had said, Hee that useth Naturall light well, i. e. studiously in the search of all good knowledge, in him that light shall be increased, as it was in Philosophers: but this made not to their purpose; and therefore they take a wide step from Nature to Grace. In Scripture therefore there is no ground for this conceit: besides, there are these three errors in it:

1. Against Experience, which shewes that grace hath not beene bestowed where they have had the best Natuturall dispositions, as is plaine by rejection of the Tyrians and Sidonians, and Vocation of the Capernaites, though they were naturally better fitted to entertaine the Gospell than these: as also by the long rejection of all the civill and learned men of the Nations of the world, who though they used their Naturall reason farre better than other barbarous people, yet were left destitute so many ages of all Supernaturall helpes as well as they.

p. 862. It is founded upon two false Suppositions;

1. One, That the well using of Naturall light is such an excellent preparation for the receiving **This opinion of Arminians of the bestowing of grace vponupon the well using of Nature, is in effect but the doctrine of Popish preparatory merits of Congruity, preceding the gift of grace. Both contrary to that of the Apostle, …. Tim. 1. 9.of the Gospell. Which is not so: for although God shewed that favour towards learning and civility of manners, that in the propagation of the Gospell through the world, hee respected those Nations that excelled therein, before others; as appeares by the plantation of the Church among the Gentiles: yet come we to particulars, and tis evident the Gospell found most resistance and neglect at their hands who seemed to have used their Naturall abilities best, as the learned Philosophers, the wise, temperate, just, politicke men of the world, who were so farre from being the fitter to receive the Gospell, that they cut of pride and fleshly wisedome were its greatest enemies. Num ut quis que (saith Moulin) virtutis civilis laudem affectat, & ingenium habet multâ eruditione subactum, ita eimaximè sordet simplicitas Evangelij, & crucis Christi scandalo magis offenditur.

2. Another, That a man may use his Naturall abilities well, i. e. to the right worshipping and obedience of God, without the grace of regeneration, without faith, without all knowledge of the Gospell and the will of God revealed unto man: which being a grosse supposition of an utter impossibility; and such a one as by consequence overturnes all Christian Religion, as hath beene shewed: it is manifest that this obligation, wherewith the Arminians have tied God to give Supernaturall grace to the Gentiles upon their good usage of Naturall helps, is void & of no validity, God will easily be discharged of it without forfeiture of his Iustice, where the condition on mans part is so impossible to be performed.

And hitherto of this first question touching sufficiency of grace given to them that are out of the Church: I will make an end of all with a word or two of admonition for our practice. We (beloved) are (as the Apostle speaks) … sinners of the Gentiles, but Iewes of that circumcision which …o not made with hands. Let us then now bethink p. 87our selves what grace we have received, and others want. Compare we advisedly our condition at this present with that of Turkes or other Pagans: and let us magnifie his mercy, that hath by Grace made so great a difference betweene us and them, who by Nature were all alike. Wee were strangers and forreiners as they now are, but we are now fellow Cittizens with the Saints and of the houshold of God, which they are not. A glorious priviledge, and if we have grace to judge aright of it, deserving to have the first place in our esteeme, above all prerogatives in the world. Twas but a poore contentment to a dying Philosopher, when he thankt his Gods for being a Crecian, not a Barbarian, an Athenian among Grecians, a philosophen among Athenians. We my Brethren, have to joy in greater dignities, who are Christians, not Insidells, true Beleevers among a world of Heretickes, and Schollars among the company of true Beleevers. Let mee then tell you what you know already, but few of us thinke of it as we should: where greater grace and favour is hestowed, there more Thankes are deserved, more Service is required, a stricter account will be taken of both. And be now intrcated by the mercies of our Lord Iesus Christ to hearken to the Apostolicall exhortation, Walke worthy of that Vocation wherewith wee are called. Be we ashamed that the Morality of a Pagan should outstrip our Religion, that the Conversation of a Papist should disgrace the Beliefe of a Protestant, that the Piety and Modesty of the Vnlearned should condemne the Vncivility and Lewdnesse of a Schollar. Be not ignorant of the dignity of your Calling, but if in any thing, here stand upon your credit and reputation: Why should not the name of Christian, of Protestant, of Schollar, be held forth as a shield of defence against all provocations to base and unworthy courses, as well as meaner titles of Gentility, Honours and Offices are readily alledged against viler imploiments not besitting persons of that quality? If there be any so respectlesse of his owne, and regardlesse of Gods honour, as by ungodly p. 88and base practices, to cause those holy and pretious names wherewith we are called, to be ill spoken of, and Gods Name therein to be blasphemed, to such a one I say only this, and I wish him to heed it, that God will shame that Servant that disgraces his Master, and will in his time vindicate his owne glory, by pouring contempt and everlasting shame upon the head of such a Caitiffe wretch. Wherefore let us pray that the Lord would make us truly jealous of his and our owne honour, by demeaning our selves answerably to our Holy Calling; in all things to please him and glorifie his name. Amen.

Having thus shewed the state of a meere Heathen living out of the Church, and the Vnsufficiency of all meanes whatsoever, that are given him in that state, to worke his Conversion and Salvation, wee are in the second place to descend unto the discussing of our next Question touching the Condition of those that live within the pale of the visible Church, enjoying the benefit of the Word and other ordinances of Salvation, Whether or no Sufficient grace be given to all and singular Christians for their Conversion … ▪ Quest.unto God. This Question is something perplexed and intricate by reason of divers particular queres whereinto it resolves it selfe. I will by Gods helpe proceed therein as distinctly and plainely as I can: First beginning with a briefe explication of the Termes of the Question; where it must be in short explained, 1. What is meant by Sufficient, 2. What by Grace, 3. What by Christians, 4. What by Conversion.