Vindiciæ gratiæ. = A plea for grace More especially the grace of faith. Or, certain lectures as touching the nature and properties of grace and faith: wherein, amongst other matters of great use, the maine sinews of Arminius doctrine are cut asunder. Delivered by that late learned and godly man William Pemble, in Magdalen Hall in Oxford.
         Pemble, William, 1592?-1623.
      
       
         
           1627
        
      
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             Vindiciæ gratiæ. = A plea for grace More especially the grace of faith. Or, certain lectures as touching the nature and properties of grace and faith: wherein, amongst other matters of great use, the maine sinews of Arminius doctrine are cut asunder. Delivered by that late learned and godly man William Pemble, in Magdalen Hall in Oxford.
             Pemble, William, 1592?-1623.
             Capel, Richard, 1586-1656.
          
           [20], 162 [i.e. 262], [2] p.
           
             Printed by R. Young for I. Bartlet, at the golden Cup in Cheape-side,
             London :
             1627.
          
           
             Editor's dedication signed: Rich: Capel.
             Running title reads: The nature and properties of grace and faith.
             P. 262 misnumbered 162.
             The last leaf is blank.
             Reproduction of the original in the Bodleian Library.
          
        
      
    
     
       
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         eng
      
       
         
           Justification -- Early works to 1800.
           Faith -- Early works to 1800.
           Grace (Theology) -- Early works to 1800.
        
      
    
     
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           VINDICIAE
           GRATIAE
           .
        
         
           A
           PLEA
           FOR
           GRACE
           .
        
         
           MORE
           ESPECIALLY
           THE
           GRACE
           OF
           FAITH
           .
           OR
           ,
           Certain
           LECTURES
           as
           touching
           the
           Nature
           and
           Properties
           of
           GRACE
           and
           FAITH
           :
           Wherein
           ,
           amongst
           other
           matters
           of
           great
           use
           ,
           the
           maine
           sinews
           of
           ARMINIUS
           doctrine
           are
           cut
           asunder
           .
        
         
           DELIVERED
           BY
           THAT
           late
           learned
           and
           godly
           man
           
             William
             Pemble
          
           ,
           in
           Magdalen
           Hall
           in
           Oxford
           .
        
         
           
             AUG
             .
             de
             Grat.
             &
             lib.
             Arbitr
             .
             cap.
             16.
             
          
           
             
               Certum
               est
               nos
               velle
               cum
               volumus
               :
               sed
               ille
               facit
               ut
               velimus
               bonum
               .
               —
               Certum
               est
               nos
               facere
               cum
               facimus
               :
               sed
               ille
               facit
               ut
               faciamus
               praebendo
               vires
               efficacissimas
               voluntati
               .
            
          
        
         
           LONDON
           ,
           Printed
           by
           R.
           YOVNG
           for
           I.
           BARTLET
           ,
           at
           the
           golden
           Cup
           in
           Cheape-side
           .
           1627.
           
        
      
       
         
         
         
           TO
           THE
           RIGHT
           WORshipfull
           
             Nathanael
             Stephens
          
           Esquier
           ,
           Grace
           and
           Peace
           
             from
             Iesus
             Christ.
          
           
        
         
           
             SIR
             ,
          
        
         
           BOokes
           are
           more
           necessary
           in
           a
           state
           than
           arms
           :
           Arms
           are
           to
           defend
           us
           from
           the
           invasion
           of
           foes
           ,
           bookes
           are
           to
           preserve
           us
           from
           the
           infection
           of
           errors
           ;
           enemies
           can
           but
           kill
           the
           body
           ,
           errors
           endanger
           the
           soule
           .
           There
           are
           crept
           into
           the
           Churches
           ,
           a
           number
           of
           false
           opinions
           ;
           some
           that
           oppugne
           ,
           others
           that
           obscure
           the
           grace
           of
           God.
           The
           earth
           is
           of
           it selfe
           prone
           enough
           to
           bring
           forth
           weedes
           ,
           but
           should
           one
           withall
           sow
           tares
           ,
           we
           should
           have
           much
           ado
           at
           harvest
           .
           Our
           hearts
           are
           ranke
           enough
           to
           breed
           errors
           ,
           and
           our
           wits
           cunning
           enough
           to
           defend
           them
           :
           but
           the
           scripture
           tells
           us
           ,
           that
           the
           envious
           man
           comes
           and
           sows
           the
           tares
           of
           false
           opinions
           ;
           and
           of
           weedes
           tares
           are
           the
           very
           worst
           :
           sith
           therefore
           errors
           are
           so
           plenty
           ,
           bookes
           cannot
           but
           be
           very
           necessary
           .
           T
           is
           true
           there
           bee
           many
           ,
           and
           it
           
           may
           bee
           ,
           according
           to
           the
           complaint
           ,
           too
           many
           bookes
           abroad
           already
           ;
           because
           many
           bee
           to
           little
           purpose
           ,
           some
           little
           to
           the
           purpose
           :
           but
           of
           good
           and
           learned
           bookes
           ,
           bookes
           fitted
           to
           the
           errors
           and
           diseases
           of
           the
           time
           (
           as
           this
           is
           )
           there
           neither
           be
           ,
           nor
           well
           can
           bee
           too
           many
           :
           Many
           errors
           require
           many
           bookes
           .
           Nay
           ,
           I
           may
           safely
           say
           ,
           that
           many
           bookes
           are
           more
           necessary
           now
           than
           ever
           ;
           for
           that
           wee
           are
           fallen
           into
           the
           very
           age
           of
           the
           Church
           ,
           wherein
           as
           diseases
           in
           the
           body
           ,
           so
           errors
           ,
           the
           sicknesse
           of
           the
           soule
           ,
           doe
           and
           must
           abound
           :
           For
           errors
           are
           necessary
           evills
           in
           the
           Church
           ,
           that
           they
           that
           are
           approved
           may
           be
           made
           manifest
           ,
           saith
           Saint
           Paul
           ,
           And
           this
           is
           all
           that
           Satan
           hath
           gotten
           by
           stirring
           up
           the
           corrupt
           witts
           and
           pens
           of
           many
           abroad
           (
           and
           some
           at
           home
           )
           to
           write
           they
           care
           not
           what
           .
           Now
           wee
           doe
           begin
           to
           see
           ,
           that
           Truth
           is
           the
           daughter
           of
           time
           :
           Truth
           is
           never
           new
           ,
           but
           let
           an
           old
           Truth
           be
           newly
           proposed
           ,
           and
           at
           first
           wee
           suspect
           it
           ,
           let
           it
           settle
           a
           little
           ,
           and
           in
           time
           truth
           gains
           ground
           ,
           and
           wins
           upon
           the
           judgement
           and
           consciences
           of
           men
           ;
           but
           erroneous
           opinions
           just
           like
           new
           fashions
           ,
           when
           they
           are
           first
           on
           foote
           many
           doate
           upon
           them
           ,
           give
           them
           but
           some
           time
           ,
           and
           they
           grow
           stale
           and
           vaine
           :
           so
           now
           what
           by
           the
           decrees
           of
           Synodes
           ,
           and
           the
           writings
           and
           preachings
           of
           the
           learned
           Time
           ,
           hath
           brought
           it
           so
           about
           ,
           that
           there
           are
           few
           Schollars
           or
           others
           that
           minde
           these
           matters
           ,
           but
           doe
           begin
           to
           see
           thorow
           the
           conceipts
           of
           the
           Arminians
           .
           Though
           then
           this
           treatise
           might
           have
           beene
           abroad
           sooner
           ,
           yet
           I
           dare
           promise
           that
           it
           comes
           not
           in
           too
           late
           ;
           for
           hee
           that
           reads
           it
           with
           judgement
           shall
           soone
           see
           ,
           that
           in
           the
           
           doctrine
           of
           Arminius
           ,
           there
           is
           more
           wit
           than
           truth
           .
        
         
           I
           doe
           here
           commend
           it
           to
           your
           reading
           ,
           as
           to
           one
           whom
           the
           Lord
           hath
           made
           willing
           to
           learne
           ,
           and
           able
           to
           judge
           ,
           as
           also
           under
           your
           name
           unto
           the
           good
           of
           the
           Church
           ,
           to
           stand
           as
           a
           testimony
           of
           my
           duty
           and
           love
           unto
           you
           ,
           and
           of
           your
           zeale
           and
           love
           unto
           the
           truth
           .
        
         
           
             Yours
             in
             the
             Lord
             Iesus
             ,
             
               RICH
               :
               CAPEL
            
             .
          
        
      
       
         
         
         
           To
           all
           that
           love
           and
           desire
           the
           grace
           of
           God
           ,
           and
           the
           glory
           of
           his
           grace
           in
           IESUS
           CHRIST
           .
        
         
           MY
           deare
           and
           beloved
           brethren
           in
           Christ
           ,
           who
           are
           sensible
           of
           the
           dangers
           of
           these
           dayes
           ,
           and
           of
           the
           misery
           of
           this
           sinfull
           age
           (
           wherein
           the
           heresies
           of
           the
           old
           condemned
           hereticke
           Pelagius
           ,
           that
           notable
           profest
           enemy
           of
           Gods
           grace
           ,
           are
           againe
           revived
           and
           raised
           up
           out
           of
           the
           bottomlesse
           pit
           ,
           by
           the
           malice
           and
           subtiltie
           of
           the
           restlesse
           enemy
           of
           mankinde
           that
           old
           Serpent
           the
           Divell
           ,
           working
           powerfully
           in
           and
           by
           that
           new
           upstart
           sect
           of
           Arminians
           ,
           the
           Wolves
           of
           this
           age
           ,
           who
           comming
           abroad
           in
           sheepes
           clothing
           ,
           and
           bearing
           the
           name
           of
           Protestants
           ,
           yea
           professing
           themselves
           Preachers
           of
           the
           Gospel
           in
           the
           reformed
           Churches
           ,
           are
           indeed
           Pelagian
           heretickes
           ,
           and
           disciples
           also
           of
           blasphemous
           Servetus
           and
           Socinus
           ;
           yea
           and
           also
           have
           joyned
           hearts
           and
           hands
           in
           many
           maine
           fundamentall
           errors
           with
           the
           Papists
           our
           enemies
           ,
           of
           the
           Romish
           Religion
           and
           faction
           )
           I
           doubt
           not
           but
           that
           as
           you
           grieve
           and
           sorrow
           in
           your
           soules
           to
           see
           this
           smoake
           of
           pestilent
           heresies
           ascending
           upon
           the
           face
           
           of
           our
           land
           ,
           obscuring
           the
           light
           ,
           and
           eclipsing
           the
           glory
           of
           our
           Church
           :
           so
           you
           do
           in
           your
           hearts
           earnestly
           desire
           to
           be
           made
           partakers
           of
           such
           worthy
           works
           &
           painful
           labours
           of
           Gods
           faithful
           Ministers
           ,
           as
           are
           in
           all
           probability
           like
           to
           prove
           by
           Gods
           grace
           and
           blessing
           most
           powerfull
           and
           effectuall
           meanes
           ,
           both
           for
           the
           establishing
           of
           your
           hearts
           in
           the
           love
           of
           Gods
           truth
           ,
           and
           in
           the
           knowledge
           of
           the
           true
           doctrine
           of
           his
           grace
           ,
           and
           also
           for
           the
           confirming
           of
           your
           minds
           ,
           that
           they
           may
           neyther
           be
           daunted
           with
           the
           reproachfull
           calumnies
           and
           slanders
           ,
           nor
           troubled
           and
           entangled
           with
           the
           deceitfull
           cavils
           and
           carnall
           reasons
           ,
           which
           these
           subtile
           Sophisters
           have
           devised
           against
           Gods
           sacred
           truth
           in
           our
           Church
           professed
           :
           And
           therefore
           I
           doe
           presume
           to
           commend
           unto
           you
           this
           ensuing
           Treatise
           ,
           which
           I
           (
           having
           occasion
           to
           peruse
           it
           while
           it
           was
           under
           the
           Presse
           )
           doe
           perceive
           to
           be
           ,
           as
           most
           necessary
           for
           these
           times
           ,
           so
           also
           most
           excellent
           and
           profitable
           for
           your
           purpose
           .
           For
           I
           finde
           in
           it
           ,
           first
           ,
           the
           doctrins
           of
           truth
           concerning
           the
           grace
           of
           God
           ,
           and
           the
           powerfull
           worke
           of
           grace
           in
           the
           effectuall
           calling
           ,
           conversion
           and
           regeneration
           of
           the
           elect
           ,
           most
           plainly
           propounded
           ,
           and
           strongly
           proved
           out
           of
           the
           sacred
           Scriptures
           :
           Also
           true
           saving
           and
           justifying
           Faith
           most
           accurately
           described
           &
           unfolded
           ,
           with
           the
           whole
           nature
           and
           all
           the
           speciall
           properties
           of
           it
           ,
           by
           which
           it
           may
           be
           distinctly
           knowne
           and
           discerned
           from
           common
           fading
           hypocriticall
           Faith.
           Secondly
           ,
           the
           maine
           errors
           of
           Arminians
           and
           Papists
           ,
           and
           their
           most
           grosse
           absurdities
           about
           universall
           grace
           ,
           and
           mans
           free-mill
           ,
           and
           power
           in
           working
           his
           owne
           salvation
           ,
           truly
           related
           ;
           their
           calumnies
           and
           slaunders
           of
           our
           Churches
           doctrine
           ,
           detected
           and
           discovered
           ,
           and
           their
           principall
           arguments
           ,
           carnall
           reasons
           and
           objections
           ,
           
           with
           wonderfull
           brevitie
           and
           singular
           dexteritie
           answered
           and
           refuted
           .
           Thirdly
           ,
           by
           the
           way
           the
           authority
           ,
           perspicuity
           and
           certainty
           of
           the
           holy
           Scriptures
           strongly
           maintained
           ,
           and
           Popish
           errours
           about
           the
           uncertainty
           and
           obscurity
           of
           them
           ,
           beaten
           downe
           by
           strength
           of
           reason
           and
           by
           the
           Word
           of
           God
           ,
           as
           by
           a
           hammer
           that
           beates
           the
           rockes
           in
           pieces
           .
        
         
           Though
           the
           style
           and
           maner
           of
           handling
           be
           somwhat
           Scholasticall
           ,
           sitted
           and
           applyed
           to
           the
           place
           and
           persons
           where
           and
           among
           whom
           these
           Exercises
           were
           first
           performed
           (
           to
           wit
           ,
           in
           one
           of
           the
           Schooles
           of
           the
           Prophets
           in
           the
           famous
           Vniversity
           of
           Oxford
           )
           :
           yet
           I
           assure
           my selfe
           that
           whosoever
           reads
           this
           booke
           with
           good
           attention
           and
           understanding
           ,
           shall
           finde
           the
           Authors
           meditations
           therein
           so
           throughly
           digested
           ,
           and
           the
           nature
           ,
           properties
           and
           proper
           acts
           of
           Grace
           and
           Faith
           so
           distinctly
           layde
           downe
           and
           accurately
           distinguished
           ,
           that
           he
           shall
           reape
           to
           himselfe
           much
           profite
           and
           comfort
           thereby
           ,
           and
           shall
           with
           me
           admire
           the
           grace
           of
           God
           abounding
           toward
           the
           Author
           ,
           in
           all
           wisedome
           ,
           and
           in
           all
           knowledge
           ,
           lively
           sense
           and
           utterance
           of
           heavenly
           and
           supernaturall
           mysteries
           ,
           far
           above
           all
           which
           can
           be
           expected
           from
           ,
           or
           is
           ordinarily
           found
           in
           one
           of
           his
           age
           and
           yeares
           .
           If
           ,
           as
           we
           know
           trees
           by
           their
           fruit
           ,
           so
           we
           may
           passe
           our
           sentence
           upon
           the
           composer
           of
           this
           Treatise
           ,
           by
           his
           work
           ;
           we
           cannot
           conceive
           or
           speake
           lesse
           of
           him
           ,
           but
           that
           as
           hee
           was
           from
           his
           childehood
           trayned
           up
           in
           the
           Schooles
           of
           learning
           ,
           and
           had
           profited
           above
           his
           equals
           in
           the
           studies
           of
           the
           best
           arts
           ,
           humane
           &
           divine
           ,
           so
           undoubtedly
           he
           hath
           from
           his
           tender
           yeares
           beene
           throughly
           disciplined
           in
           the
           Schole
           of
           Christ
           ,
           and
           hath
           by
           much
           and
           daily
           experience
           of
           afflictions
           
           and
           manifold
           temptati●ns
           in
           himselfe
           ,
           and
           of
           the
           inward
           sensible
           operations
           of
           Gods
           spirit
           and
           grace
           in
           his
           owne
           soule
           ,
           attained
           to
           this
           high
           measure
           of
           heavenly
           knowledge
           and
           understanding
           ,
           whereof
           he
           hath
           here
           given
           us
           a
           lively
           experiment
           .
           It
           is
           not
           the
           most
           strong
           out
           stretched
           arme
           of
           humane
           reason
           ,
           nor
           the
           most
           swift
           and
           farre
           flying
           arrow
           of
           the
           sharpest
           naturall
           wit
           ,
           nor
           the
           farre
           extended
           lines
           of
           long
           continued
           studies
           ,
           which
           can
           reach
           so
           high
           to
           these
           heavenly
           and
           supernaturall
           mysteries
           :
           It
           is
           onely
           the
           holy
           Spirit
           of
           grace
           comming
           upon
           all
           these
           ,
           taking
           possession
           of
           mans
           soule
           ,
           dwelling
           in
           him
           ,
           and
           making
           him
           a
           new
           creature
           ,
           which
           brings
           this
           kind
           and
           measure
           of
           profound
           wisedome
           ,
           and
           this
           distinct
           knowledge
           of
           divine
           things
           :
           yea
           by
           the
           fiery
           tryall
           of
           inward
           temptations
           onely
           doth
           that
           blessed
           Spirit
           drive
           the
           thirsly
           soules
           of
           Gods
           militant
           Saints
           to
           digge
           and
           dive
           so
           deep
           into
           the
           fountaines
           of
           the
           sacred
           Scriptures
           ,
           and
           to
           draw
           such
           living
           waters
           from
           the
           very
           bottome
           of
           those
           Wells
           of
           salvation
           .
           In
           a
           word
           ,
           as
           the
           Apostle
           saith
           of
           yongue
           Abel
           ,
           that
           by
           Faith
           having
           offered
           up
           a
           more
           excellent
           sacrifice
           than
           his
           elder
           brother
           Cain
           ,
           he
           by
           it
           obtained
           witnesse
           that
           he
           was
           righteous
           ,
           God
           testifying
           of
           his
           gifts
           ,
           &
           by
           it
           he
           being
           dead
           yet
           speaketh
           ,
           
             Heb.
             11.
             4.
          
           so
           I
           will
           not
           doubt
           nor
           bee
           affraid
           to
           say
           of
           the
           godly
           and
           learned
           Author
           of
           this
           Booke
           (
           who
           having
           offered
           up
           to
           God
           in
           a
           publike
           place
           these
           exercises
           ,
           as
           the
           first
           fruits
           of
           his
           heavenly
           learning
           ,
           did
           not
           long
           after
           leave
           this
           world
           in
           the
           flower
           of
           his
           age
           ,
           and
           ascended
           up
           into
           that
           supercelestiall
           glory
           ,
           towards
           which
           he
           had
           ever
           bent
           all
           his
           studies
           and
           desires
           ,
           and
           which
           alwaies
           hee
           had
           sought
           after
           in
           the
           whole
           
           course
           of
           his
           life
           )
           that
           by
           faith
           hee
           ,
           though
           yongue
           in
           yeares
           ,
           hath
           offered
           up
           a
           more
           excellent
           sacrifice
           than
           many
           of
           his
           elder
           brethren
           ;
           by
           which
           hee
           being
           dead
           yet
           speaketh
           ,
           and
           shall
           speake
           to
           future
           ages
           .
           And
           as
           hereby
           he
           shall
           obtaine
           witnesse
           of
           all
           Gods
           surviving
           Saints
           ,
           that
           hee
           himselfe
           was
           a
           righteous
           and
           faithfull
           servant
           of
           Christ
           ,
           excelling
           in
           grace
           and
           vertue
           in
           the
           dayes
           of
           his
           pilgrimage
           here
           on
           earth
           :
           So
           God
           also
           will
           testifie
           of
           this
           his
           gift
           ,
           that
           it
           is
           holy
           and
           acceptable
           in
           the
           eyes
           of
           his
           Majestie
           ,
           by
           making
           it
           powerfull
           and
           effectuall
           to
           the
           begetting
           and
           increasing
           of
           saving
           grace
           ,
           faith
           ,
           and
           knowledge
           in
           all
           such
           as
           reade
           and
           peruse
           it
           with
           true
           Christian
           docilitie
           ,
           diligence
           and
           humble
           devotion
           .
           To
           the
           blessing
           of
           which
           gracious
           God
           I
           leave
           this
           worke
           ,
           and
           to
           his
           grace
           commend
           you
           all
           ;
           desiring
           in
           my
           daily
           prayers
           to
           be
           and
           continue
        
         
           
             Your
             brother
             ,
             companion
             and
             fellow
             souldier
             in
             seeking
             the
             glory
             of
             Gods
             grace
             ,
             defending
             the
             truth
             of
             the
             Gospell
             ,
             and
             fighting
             against
             the
             spreading
             errours
             and
             springing
             heresies
             of
             this
             age
             ,
             
               George
               Walker
            
             .
          
        
      
       
         
         
         
           The
           Table
           of
           the
           chiefe
           matters
           contained
           in
           this
           Treatise
           .
        
         
           
             ABilities
             of
             man
             are
             not
             to
             be
             measured
             by
             his
             own
             partiall
             iudgement
             page
             145
          
           
             Actions
             of
             grace
             and
             holinesse
             how
             far
             they
             are
             in
             a
             godly
             mans
             owne
             power
             147
          
           
             Admonition
             three-fold
             about
             searching
             the
             Scriptures
             217.
             &c.
             
          
           
             Affections
             two-fold
             ,
             sensuall
             ,
             rationall
             described
             125
          
           
             Affections
             not
             quickned
             nor
             stirred
             vp
             to
             loue
             of
             goodnesse
             before
             conuersion
             125
             Not
             rightly
             moued
             towards
             Spirituall
             things
             but
             when
             thoy
             are
             affected
             spiritually
             130
          
           
             Articles
             of
             the
             Arminian
             faith
             53
          
           
             Arminians
             how
             they
             erre
             about
             vniuersall
             grace
             54
             Their
             errors
             about
             the
             worke
             of
             Gods
             Word
             and
             mans
             calling
             99
             Their
             obiections
             and
             reasons
             answered
             106.
             107.
             
             &c.
             Their
             errors
             about
             the
             subiection
             of
             mans
             naturall
             affections
             to
             his
             reason
             ,
             discouered
             125.
             &c.
             
             They
             giue
             large
             allowance
             of
             grace
             to
             men
             vnregenerate
             127
             Their
             absurdities
             therein
             128
             Their
             grosse
             errors
             about
             mans
             will
             discouered
             132
             &c.
             
             Their
             errors
             in
             holding
             that
             conuersion
             doth
             begin
             and
             consist
             in
             the
             act
             onely
             of
             beleeuing
             134
             135.
             &c.
             
             The
             dangerous
             issue
             and
             conclusion
             of
             their
             errors
             136
          
           
             Assent
             differs
             in
             degree
             according
             to
             the
             diuersity
             of
             the
             obiects
             assented
             vnto
             169
          
           
             Assistance
             effectuall
             ,
             why
             denied
             by
             God
             at
             some
             times
             to
             the
             regenerate
             153
          
        
         
           
             B
          
           
             BAptizing
             of
             Infants
             lawfull
             47
          
           
             Beleefe
             how
             it
             differs
             from
             faith
             and
             trust
             170
          
        
         
           
           
             C
          
           
             CAlumnies
             of
             Arminians
             and
             Iesuites
             155
          
           
             Calling
             outward
             and
             inward
             described
             94
             How
             the
             Arminians
             conceiue
             of
             Calling
             99
          
           
             Catechizing
             needfull
             ,
             and
             vsefull
             in
             the
             Church
             of
             Christ
             
               Preface
               ,
               page
            
             6
          
           
             
               
                 Certaintie
                 of
                 assent
                 in
                 Faith
                 springs
                 from
                 three
                 grounds
                 ,
              
               
                 
                   
                     The
                     first
                     206
                  
                   
                     The
                     second
                     220
                  
                   
                     The
                     third
                     222
                  
                
              
            
          
           
             Communion
             with
             Christ
             two-fold
             15
          
           
             Conuersion
             of
             a
             sinner
             to
             God
             6.
             7
             
             The
             causes
             of
             it
             16.
             24
             
             The
             subiect
             37
             The
             manner
             how
             it
             is
             wrought
             27
             It
             goes
             before
             Faith
             4
             It
             signifies
             ,
             First
             ,
             Gods
             infusing
             of
             habituall
             grace
             .
             Second
             ,
             The
             regenerate
             mans
             actuall
             imploying
             of
             grace
             infused
             89.
             144
          
           
             Conuersion
             mistaken
             by
             Arminians
             which
             is
             a
             cause
             of
             confusion
             in
             their
             writings
             92
          
           
             Conuersion
             how
             to
             be
             truly
             discerned
             115
             Preparatiue
             meanes
             vnto
             it
             137.
             138
             
             How
             weake
             they
             are
             ,
             and
             in
             a
             man
             vnregenerate
             how
             they
             are
             said
             to
             be
             sinfull
             139
             That
             they
             may
             be
             resisted
             ,
             and
             how
             140.
             &c.
             
          
           
             Cooperation
             of
             Gods
             Spirit
             necessarie
             in
             all
             holy
             actions
             of
             men
             regenerate
             151
          
           
             Corruption
             of
             nature
             ,
             what
             it
             is
             5
          
        
         
           
             D
          
           
             DEsire
             of
             spirituall
             things
             after
             a
             naturall
             manner
             is
             a
             corrupt
             desire
             130
          
        
         
           
             E
          
           
             ELect
             men
             onely
             are
             the
             proper
             subiect
             of
             true
             conuersion
             vnto
             God
             41
          
           
             Euidence
             of
             the
             Scriptures
             declared
             &
             proued
             175.
             176
             
             Conclusions
             touching
             it
             ,
             The
             first
             176
             The
             second
             182
             The
             third
             ibid.
             183
          
        
         
           
           
             F
          
           
             FAlling
             from
             grace
             and
             finall
             resistance
             described
             .
             142
             Faith
             in
             Christ
             a
             part
             of
             sanctification
             10
             The
             habit
             and
             act
             of
             it
             ,
             and
             when
             it
             is
             wrought
             ibid.
             It
             is
             not
             properly
             the
             root
             of
             all
             grace
             12
             There
             is
             some
             Spirituall
             life
             before
             it
             13
             and
             some
             participation
             with
             Christ
             15.
             23
             
             It
             helps
             forward
             and
             increaseth
             grace
             and
             all
             gracious
             actions
             14
          
           
             Faith
             is
             commanded
             in
             the
             Morall
             Law
             110
          
           
             Faith
             Legall
             and
             Euangelicall
             the
             same
             in
             substance
             and
             differ
             only
             in
             the
             vse
             and
             obiect
             111
          
           
             The
             excellencie
             of
             Faith
             158
          
           
             What
             Faith
             or
             beleefe
             is
             in
             generall
             159
             How
             it
             agrees
             with
             ,
             and
             differs
             from
             knowledge
             &
             opinion
             .
             160.
             &c.
             
          
           
             Three
             grounds
             of
             the
             certaintie
             of
             assent
             in
             Faith.
             164.
             206
             
             The
             first
             206
             The
             second
             220
             The
             third
             222
          
           
             Faith
             a
             degree
             beyond
             beleefe
             being
             an
             assent
             with
             confidence
             and
             reliance
             170
          
           
             Faith
             taken
             in
             a
             speciall
             sence
             &
             as
             it
             is
             Christian
             Faith
             described
             171
             Diuers
             acceptions
             of
             it
             ibid.
             172
          
           
             The
             obiect
             of
             Faith
             described
             172.
             &c.
             
             The
             subiect
             ,
             euerie
             reasonable
             creature
             197.
             198
          
           
             Faith
             is
             in
             the
             whole
             heart
             ,
             euen
             in
             the
             will
             as
             well
             as
             in
             the
             vnderstanding
             199.
             230
          
           
             Faith
             which
             Papists
             call
             iustifying
             ,
             is
             the
             faith
             of
             diuels
             and
             reprobates
             237
          
           
             Faith
             foolishly
             distinguished
             by
             Papists
             into
             formed
             and
             vnformed
             237
          
           
             Faith
             without
             works
             differs
             in
             nature
             from
             Faith
             with
             workes
             238
          
           
             Particular
             assent
             in
             Faith
             ,
             and
             the
             root
             and
             cause
             of
             it
             241
             The
             obiect
             of
             it
             two-fold
             244
          
           
             Faith
             of
             the
             Elect
             wherein
             it
             differs
             from
             Faith
             of
             Hypocrites
             247
          
           
             
             Faith
             vnfained
             253.
             254
          
           
             Faith
             of
             Hypocrites
             doth
             not
             assent
             to
             all
             Diuine
             truth
             at
             all
             times
             147.
             148.
             
             &c.
             
          
           
             Faith
             implicit
             of
             Papists
             confuted
             194
          
           
             Faith
             in
             the
             particular
             promise
             of
             grace
             defined
             257
             The
             iustifying
             act
             therof
             propounded
             &
             proued
             258
             How
             it
             is
             wrought
             259
             The
             comfort
             of
             it
             260
          
           
             Faith
             of
             the
             Elect
             by
             what
             degrees
             of
             assent
             and
             essentiall
             differences
             it
             is
             distinguished
             from
             other
             Faith
             226
          
           
             Temporarie
             Faith
             227
             The
             causes
             of
             it
             228.
             229
          
        
         
           
             G
          
           
             GOD
             as
             Creator
             how
             far
             he
             may
             be
             knowne
             to
             naturall
             men
             65
          
           
             Goodnesse
             of
             the
             naturall
             man
             not
             generall
             80
             It
             resp●cts
             others
             more
             then
             himselfe
             79
          
           
             Grace
             what
             the
             habit
             of
             it
             is
             7
             It
             is
             infused
             all
             at
             once
             10.
             11
             
             The
             actions
             of
             it
             appeare
             sooner
             or
             later
             stronger
             or
             weaker
             in
             some
             9
             It
             is
             so
             firmely
             wrought
             in
             the
             Elect
             that
             it
             shall
             neuer
             be
             blotted
             out
             34
          
           
             Grace
             preuenting
             ,
             assisting
             ,
             inciting
             ,
             helping
             13
             By
             what
             meanes
             Grace
             may
             be
             quenched
             37
          
           
             Grace
             sufficient
             for
             conuersion
             not
             giuen
             to
             the
             Gentiles
             while
             they
             are
             out
             of
             the
             Church
             55.
             56.
             57
             
             Nor
             to
             all
             Christians
             in
             the
             visible
             Church
             88.
             89.
             
             &c.
             
          
           
             Grace
             of
             conuersion
             friuolously
             distinguished
             into
             sufficient
             and
             effectuall
             89
          
           
             Grace
             sufficient
             to
             conuersion
             is
             alwayes
             effectuall
             ,
             and
             effectuall
             Grace
             onely
             is
             sufficient
             91
          
           
             Grace
             giuen
             to
             those
             who
             are
             within
             the
             Church
             ,
             set
             forth
             in
             the
             diuers
             kinds
             thereof
             94
          
           
             Grace
             doth
             not
             rectifie
             inferiour
             faculties
             first
             127
          
           
             Grace
             sufficient
             to
             beleeue
             and
             turne
             to
             God
             is
             no
             other
             but
             the
             Grace
             of
             regeneration
             92.
             93
             
             It
             is
             not
             giuen
             to
             all
             93
          
           
             
             Grace
             preparatiue
             to
             conuersion
             ,
             how
             it
             may
             be
             resisted
             140.
             141.
             
             &c.
             
          
        
         
           
             H
          
           
             HOly
             Spirit
             giuen
             two
             wayes
             26
          
        
         
           
             I
          
           
             IGnorance
             of
             the
             very
             time
             of
             our
             conuersion
             no
             iust
             cause
             of
             doubting
             &
             fear
             that
             we
             are
             not
             conuerted
             and
             why
             44
          
           
             Illumination
             both
             naturall
             and
             spirituall
             ,
             described
             94
             95
             When
             it
             is
             not
             sufficient
             for
             sanctification
             of
             the
             heart
             101.
             &c.
             
          
           
             Common
             Illumination
             not
             giuen
             to
             all
             hearers
             of
             the
             Word
             100
          
           
             Image
             of
             God
             wherein
             Adam
             was
             made
             4
          
           
             Implicit
             faith
             of
             Papists
             confuted
             194.
             &c.
             
          
           
             Infants
             dying
             without
             Baptisme
             may
             be
             saued
             45
          
           
             Infants
             are
             charitably
             supposed
             to
             be
             regenerate
             in
             Baptisme
             45
             Why
             they
             may
             not
             receiue
             the
             Lords
             Supper
             49.
             50
          
           
             Infusion
             of
             grace
             hath
             no
             concurrence
             of
             mans
             naturall
             abilities
             ,
             but
             onely
             requires
             in
             him
             a
             passiue
             capacity
             to
             receiue
             32
          
        
         
           
             K
          
           
             KNowledge
             of
             Christian
             Religion
             must
             be
             alwayes
             increasing
             and
             fruitfull
             Preface
             14
          
           
             Knowledge
             meere
             naturall
             of
             the
             Morall
             Law
             brings
             little
             practise
             70
          
           
             Knowledge
             more
             certaine
             then
             beleefe
             in
             things
             of
             the
             same
             kind
             166
          
           
             Perfect
             Knowledge
             takes
             away
             all
             beleefe
             167
          
           
             Knowledge
             by
             sight
             so
             far
             as
             sight
             goes
             takes
             away
             faith
             191
          
           
             Knowledge
             distinct
             and
             explicit
             of
             Diuine
             things
             necessarie
             to
             the
             being
             of
             faith
             192
          
        
         
           
           
             L
          
           
             LAw
             morall
             how
             far
             it
             may
             be
             knowne
             to
             a
             naturall
             man
             66.
             68
          
           
             Learned
             men
             vnsanctified
             fit
             to
             make
             hereticks
             .
             pr.
             19.
             20
          
           
             Loue
             of
             God
             reacheth
             to
             the
             Elect
             before
             they
             be
             regenerate
             17
             Considered
             in
             it selfe
             it
             differs
             from
             the
             manifestation
             of
             it
             to
             vs
             18
          
           
             Gods
             Loue
             to
             our
             persons
             and
             actions
             19
          
           
             Light
             of
             nature
             well
             vsed
             by
             the
             Heathen
             doth
             not
             bind
             God
             in
             Iustice
             to
             giue
             them
             supernaturall
             light
             84
          
        
         
           
             MEanes
             of
             common
             faith
             229
          
           
             Meditation
             of
             what
             things
             will
             stir
             vs
             vp
             to
             praise
             Gods
             rich
             grace
             and
             mercy
             in
             our
             conuersion
             38
          
           
             Ministers
             dutie
             in
             preaching
             the
             Word
             113
          
           
             Miraculous
             faith
             ground
             on
             immediat
             reuelations
             .
             173
          
           
             Motions
             naturall
             and
             spirituall
             which
             are
             wrought
             by
             the
             Word
             described
             95.
             96
          
        
         
           
             NAturall
             man
             cannot
             by
             the
             most
             industrious
             vse
             of
             all
             helpes
             naturall
             attaine
             to
             the
             least
             knowledge
             of
             God
             as
             he
             is
             mans
             Redeemer
             in
             Christ
             64
             His
             knowledge
             of
             God
             confined
             within
             two
             limits
             .
             65
             How
             far
             his
             knowledge
             of
             God
             as
             Creator
             reacheth
             65
             He
             neuer
             goeth
             so
             far
             in
             practise
             as
             he
             might
             and
             as
             he
             knowes
             he
             ought
             to
             doe
             71
             He
             neither
             knowes
             the
             cause
             ,
             nor
             can
             iudge
             aright
             of
             the
             nature
             of
             sin
             .
             74.
             75
             
             His
             vertue
             and
             goodnesse
             how
             far
             it
             goes
             ,
             and
             is
             approued
             of
             God
             76
             He
             cannot
             possibly
             desire
             grace
             and
             mercy
             ,
             and
             why
             84
          
           
             Necessitie
             doth
             well
             stand
             together
             with
             libertie
             in
             the
             will
             regenerate
             156
          
        
         
           
             OBedience
             of
             regenerate
             men
             how
             it
             is
             made
             irregular
             152
          
           
             Obscuritie
             in
             the
             obiect
             of
             faith
             ,
             as
             it
             is
             held
             by
             the
             Papists
             ,
             confuted
             187.
             188.
             
             &c.
             
          
           
             
             Obseruation
             of
             Gods
             mercies
             &
             iudgments
             on
             our
             selus
             or
             other
             ,
             a
             speciall
             meanes
             to
             increase
             faith
             223.
             
          
        
         
           
             P
          
           
             PAssions
             and
             affections
             naturall
             not
             subiect
             to
             reason
             124
          
           
             Plainnesse
             of
             speech
             and
             matter
             to
             be
             vsed
             in
             preaching
             of
             Gods
             Word
             .
             Pref.
             22.
             23
          
           
             Priesthood
             of
             Christ
             ,
             and
             how
             Christ
             and
             Aaron
             agree
             and
             differ
             Pref.
             23
          
           
             Promises
             the
             obiect
             of
             faith
             170
          
        
         
           
             QValities
             in
             the
             reasonable
             soule
             differ
             three
             wayes
             according
             to
             the
             threefold
             state
             of
             man
             4.
             5
          
        
         
           
             REgeneration
             improperly
             ascribed
             to
             the
             Word
             97
             Regenerat
             man
             hath
             in
             him
             two
             contrarie
             qualies
             ,
             grace
             and
             corruption
             ;
             as
             he
             is
             spirituall
             he
             neuer
             resists
             the
             worke
             of
             grace
             148
          
           
             Resistance
             of
             grace
             in
             Regenerat
             men
             whence
             it
             flowes
             151
             How
             the
             preuailing
             act
             of
             it
             is
             taken
             away
             152
             VVhy
             it
             preuailes
             many
             times
             153
          
           
             Religion
             breeds
             ciuility
             &
             knowledg
             of
             all
             arts
             68.
             69
          
           
             Righteousnesse
             of
             the
             naturall
             man
             not
             acceptable
             to
             God
             81
             Rather
             negatiue
             then
             positiue
             79
             More
             outward
             then
             inward
             76.
             77
          
        
         
           
             SAnctification
             how
             it
             goes
             before
             iustification
             21
             It
             is
             infused
             into
             Infants
             43
             VVrought
             in
             a
             maner
             meerely
             supernaturall
             29
          
           
             Sanctification
             how
             it
             hath
             mans
             free-will
             concurring
             to
             it
             two
             waies
             .
             31
             Man
             not
             a
             moral
             agent
             in
             it
             .
             33.
             34
          
           
             Schollars
             how
             made
             complete
             Pref.
             20.
             21.
             
             &c.
             
          
           
             Scriptures
             freed
             from
             Popish
             imputations
             of
             obscurity
             177.
             178.
             
             &c.
             How
             they
             are
             certainly
             knowne
             to
             be
             Gods
             VVord
             208.
             209
             
             By
             themselues
             213
             and
             by
             the
             Spirit
             214.
             215
          
           
             Sin
             what
             a
             snare
             it
             hath
             layd
             to
             intrap
             wicked
             men
             .
             139
          
           
             
             Spirit
             how
             far
             &
             in
             what
             respect
             said
             to
             be
             quenched
             .
             37
             How
             infallibly
             victorious
             in
             the
             maine
             acts
             of
             repentance
             and
             loue
             555
          
        
         
           
             TRuth
             and
             goodnesse
             one
             and
             the
             same
             in
             naturall
             things
             203.
             204
          
        
         
           
             VNiuersalitie
             of
             assent
             in
             true
             faith
             in
             respect
             both
             of
             obiect
             and
             time
             146
          
           
             Vniuersall
             grace
             how
             maintained
             by
             Arminians
             .
             53.
             &c.
             Their
             grounds
             and
             arguments
             for
             it
             confuted
             .
             58
          
           
             Vnderstanding
             of
             things
             necessary
             to
             beleef
             of
             them
             .
             192
          
           
             Vnderstanding
             and
             Will
             doe
             mutually
             include
             one
             another
             202.
             203
          
           
             Vocation
             outward
             and
             inward
             42
             Inward
             may
             be
             in
             Infants
             43
          
        
         
           
             VVIll
             of
             God
             approuing
             and
             effecting
             108
          
           
             Will
             regenerate
             is
             not
             neuter
             betweene
             sin
             and
             grace
             ,
             but
             constantly
             and
             altogether
             inclined
             to
             obey
             God
             149.
             
             All
             power
             of
             resisting
             taken
             from
             it
             by
             the
             Spirit
             150
             It
             wills
             necessarily
             &
             yet
             freely
             156
          
           
             Will
             of
             man
             vnregenerate
             vitious
             in
             quality
             133
             It
             hath
             no
             freedome
             to
             chuse
             spirituall
             good
             133.
             &c.
             
          
           
             Word
             of
             God
             onely
             a
             passiue
             instrument
             of
             regeneration
             96
             How
             it
             workes
             grace
             98
          
           
             VVhen
             heard
             as
             Gods
             Word
             116
             Not
             preached
             with
             purpose
             to
             damne
             men
             111
          
           
             Worke
             of
             the
             Spirit
             by
             the
             VVord
             how
             it
             is
             97.
             112
          
           
             Worke
             of
             grace
             preuenting
             and
             assisting
             35
             The
             first
             makes
             vs
             good
             trees
             ,
             the
             other
             makes
             vs
             to
             beare
             good
             fruit
             35
          
           
             Workes
             of
             naturall
             men
             how
             far
             approued
             of
             God
             83
          
           
             Workes
             of
             regenerate
             men
             are
             their
             owne
             though
             performed
             by
             the
             assistance
             of
             the
             Spirit
             32
          
           
             Worship
             due
             from
             man
             to
             God
             in
             the
             state
             of
             innocency
             was
             wholy
             Spirituall
             73
          
        
         
           FINIS
           .
        
      
       
         
         
           THE
           PREFACE
           UPON
           HEB.
           6.
           
           VERS
           .
           1.
           2.
           3.
           
        
         
           TO
           speake
           without
           some
           Preface
           ,
           where
           wee
           owe
           duety
           and
           respect
           ,
           is
           not
           lesse
           unmannerly
           ,
           than
           it
           is
           on
           the
           other
           side
           tedious
           and
           unpleasant
           to
           vse
           long
           Apologies
           .
           Vnto
           my
           apprehension
           ,
           such
           Prologues
           ,
           how
           euer
           sleeked
           ouer
           ,
           doe
           yet
           seele
           rough
           and
           uneuen
           ,
           and
           smell
           ranke
           of
           Lying
           or
           Flattery
           ,
           when
           they
           are
           most
           seasoned
           with
           artificiall
           and
           trim
           conveiance
           :
           but
           of
           all
           ,
           most
           unhandsomely
           doth
           this
           Rhetorick
           suite
           with
           such
           as
           pleade
           Gods
           cause
           before
           mortall
           men
           ,
           who
           ,
           if
           they
           will
           acknowledge
           their
           alleageance
           ,
           must
           yeeld
           attention
           upon
           a
           
             Sic
             dicit
             Dominus
          
           ,
           without
           further
           intreaty
           .
           For
           your selves
           (
           dearely
           Beloved
           ,
           and
           duely
           respected
           in
           our
           Lord
           Christ
           Iesus
           )
           I
           verily
           suppose
           there
           is
           none
           among
           you
           ,
           who
           respects
           to
           heare
           his
           owne
           praises
           ;
           if
           there
           be
           ,
           I
           come
           not
           hither
           to
           give
           satisfaction
           to
           such
           their
           desire
           .
           And
           touching
           my selfe
           ,
           I
           say
           onely
           thus
           much
           ;
           'T
           is
           the
           vainest
           thing
           in
           the
           world
           ,
           for
           Albinus
           a
           Romane
           to
           write
           
           a
           booke
           in
           Greeke
           ,
           and
           present
           it
           to
           Cato
           with
           an
           Epistle
           Apologeticall
           :
           hee
           'l
           surely
           censure
           him
           for
           a
           foole
           ,
           one
           
             Qui
             maluit
             excusare
             culpam
             ,
             quàm
             non
             committere
             ,
          
           who
           had
           rather
           doe
           ill
           ,
           and
           get
           a
           pardon
           for
           it
           by
           an
           Apologie
           ,
           than
           be
           faultlesse
           and
           stand
           in
           need
           of
           neither
           .
           And
           so
           I
           have
           done
           with
           persons
           :
           give
           mee
           leave
           yet
           to
           make
           way
           vnto
           our
           after
           discourses
           by
           a
           necessary
           and
           reall
           introduction
           ,
           whereby
           we
           shall
           all
           learne
           somewhat
           of
           our
           dueties
           ,
           and
           you
           my
           purpose
           and
           intention
           in
           this
           exercise
           .
           Wherein
           to
           give
           way
           to
           custome
           more
           than
           necessity
           in
           this
           case
           ,
           I
           will
           confine
           my
           discourse
           to
           that
           of
           the
           Apostle
           ,
           
             
               Heb.
               6.
               1.
               
               Therefore
               leaving
               the
               principles
               of
               the
               doctrine
               of
               Christ
               ,
               let
               us
               goe
               on
               vnto
               perfection
               ,
               not
               laying
               againe
               the
               foundation
               of
               Repentance
               from
               dead
               workes
               ,
               and
               of
               Faith
               towards
               God.
               
            
             
               2.
               
               Of
               the
               doctrine
               of
               Baptisme
               ,
               and
               of
               Laying
               on
               of
               hands
               ,
               and
               of
               Resurrection
               of
               the
               dead
               ,
               and
               of
               eternall
               judgement
               .
            
             
               3.
               
               And
               this
               will
               we
               doe
               if
               God
               permit
               .
            
          
        
         
           THe
           holy
           Apostle
           having
           in
           the
           first
           &
           second
           Chapters
           discoursed
           of
           the
           Divinity
           of
           Christ
           ,
           and
           the
           glorious
           dignity
           of
           his
           person
           ,
           together
           with
           the
           excellent
           vertue
           of
           his
           Priesthood
           ,
           in
           tasting
           death
           for
           all
           men
           ,
           that
           so
           hee
           might
           bring
           many
           children
           unto
           glory
           ;
           enters
           thereupon
           into
           a
           large
           Declaration
           of
           the
           effect
           which
           these
           things
           should
           worke
           in
           the
           Iewes
           ,
           viz.
           Repentance
           and
           Obedience
           to
           the
           voice
           of
           the
           Messias
           .
           This
           is
           prosecuted
           with
           much
           variety
           of
           exhortation
           and
           argument
           ,
           in
           the
           second
           ,
           third
           ,
           and
           fourth
           Chapters
           ;
           after
           which
           ,
           the
           Apostle
           resumes
           his
           former
           argument
           of
           Christs
           Priesthood
           in
           the
           fift
           Chapter
           ,
           shewing
           the
           similitude
           and
           disparity
           that
           was
           between
           it
           and
           the
           Leviticall
           Priesthood
           .
           The
           Priests
           after
           the
           order
           of
           Aaron
           ,
           were
           1.
           
           Men
           ,
           2.
           
           Men
           ordained
           for
           men
           in
           things
           pertaining
           to
           God
           ,
           to
           offer
           gifts
           and
           sacrifices
           for
           sinnes
           .
           3.
           
           Men
           compassed
           with
           infirmities
           ,
           the
           more
           feelingly
           to
           compassionate
           and
           pitty
           
           their
           brethren
           .
           4.
           
           Men
           called
           to
           this
           office
           ,
           not
           intruders
           without
           lawfull
           election
           .
           And
           hitherto
           Christs
           Priesthood
           and
           Aarons
           agree
           :
           He
           also
           was
           1.
           the
           sonne
           of
           man
           ,
           the
           man
           Iesus
           Christ.
           2.
           the
           Mediator
           betweene
           God
           and
           man.
           3.
           a
           man
           of
           infirmities
           and
           sorrowes
           ,
           consecrate
           through
           afflictions
           .
           4.
           lastly
           ,
           a
           man
           that
           tooke
           not
           the
           honour
           to
           himselfe
           ;
           but
           hee
           that
           called
           him
           ,
           said
           vnto
           him
           ,
           
             Thou
             &c.
          
           
           But
           now
           see
           the
           difference
           :
           1.
           
           Aaron
           was
           a
           man
           ,
           and
           no
           more
           ;
           Christ
           the
           Sonne
           of
           God
           too
           :
           2.
           
           Aaron
           a
           sinnefull
           man
           that
           must
           sacrifice
           for
           himselfe
           also
           ,
           aswell
           as
           others
           ;
           Christ
           touched
           with
           a
           feeling
           of
           our
           infirmities
           ,
           and
           tempted
           in
           all
           things
           like
           us
           ,
           but
           without
           sinne
           :
           3.
           
           Aaron
           but
           a
           typicall
           Minister
           ,
           Christ
           a
           reall
           author
           of
           salvation
           to
           all
           that
           obey
           him
           :
           4.
           
           Aaron
           a
           temporall
           Priest
           ,
           a
           Priest
           onely
           and
           no
           Prince
           ,
           a
           Priest
           after
           an
           inferiour
           and
           successive
           order
           ;
           but
           Christ
           an
           eternall
           high
           Priest
           for
           euer
           ,
           after
           the
           order
           of
           Melchisedec
           ,
           wherein
           there
           is
           neither
           change
           nor
           succession
           ,
           wherein
           Crowne
           and
           Mitre
           ,
           Kingdome
           and
           Priesthood
           meet
           together
           in
           the
           person
           of
           Christ.
           Other
           differences
           there
           are
           ,
           but
           the
           
           Apostle
           falling
           upon
           the
           mention
           of
           Melchisedecs
           Priesthood
           ,
           a
           point
           of
           a
           high
           nature
           and
           hard
           understanding
           ,
           he
           breakes
           off
           his
           dispute
           ,
           and
           on
           the
           sudden
           runnes
           into
           an
           excellent
           digression
           ,
           whereby
           to
           prepare
           the
           minds
           of
           the
           Hebrewes
           more
           heedfully
           to
           marke
           what
           was
           after
           to
           bee
           spoken
           .
           This
           digression
           ,
           from
           the
           11.
           vers
           .
           of
           the
           5.
           to
           the
           end
           of
           the
           6.
           
           Chapter
           ,
           consists
           of
           three
           parts
           .
        
         
           1.
           
           A
           tart
           reproofe
           of
           their
           ignorance
           and
           uncapablenesse
           of
           divine
           mysteries
           ,
           from
           11.
           vers
           .
           to
           the
           end
           of
           the
           5.
           
           Chapter
           .
           The
           Apostle
           tells
           them
           they
           were
           dull
           of
           hearing
           ;
           but
           that
           's
           not
           all
           ,
           their
           ignorance
           was
           affected
           :
           they
           might
           for
           their
           time
           and
           meanes
           have
           beene
           teachers
           ,
           and
           yet
           now
           they
           must
           be
           taught
           ,
           and
           ,
           which
           is
           strange
           ,
           the
           very
           principles
           of
           the
           Word
           of
           God.
           Notorious
           truants
           ,
           growne
           old
           in
           ignorance
           and
           age
           ;
           but
           our
           Apostle
           is
           plain
           with
           them
           ,
           they
           were
           but
           children
           ,
           and
           of
           the
           youngest
           size
           too
           ,
           babes
           ,
           infants
           ,
           sucklings
           :
           and
           if
           they
           take
           snuffe
           to
           be
           thus
           disgraced
           ,
           he
           will
           prove
           it
           to
           be
           so
           ;
           like
           a
           wise
           
           Nurse
           hee
           knowes
           what
           fits
           their
           diet
           ,
           they
           must
           bee
           fed
           with
           milke
           ,
           and
           that
           's
           childrens
           food
           ;
           
             i.
             e.
          
           plaine
           and
           easie
           doctrine
           for
           vongue
           beginners
           ,
           who
           are
           unexpert
           in
           the
           word
           of
           righteousnesse
           :
           not
           with
           strong
           meate
           of
           harder
           and
           higher
           mysteries
           of
           religion
           which
           are
           for
           men
           of
           age
           ,
           which
           through
           long
           custome
           have
           their
           wits
           exercised
           to
           discerne
           both
           good
           and
           evill
           .
        
         
           2.
           
           An
           earnest
           exhortation
           to
           increase
           both
           in
           Knowledge
           &
           Obedience
           ;
           et
           us
           be
           led
           forward
           to
           perfection
           :
           which
           is
           strengthened
           with
           a
           dreadfull
           threatning
           of
           vengeance
           against
           non
           Proficients
           and
           Apostataes
           ,
           betweene
           whom
           there
           is
           no
           medium
           ,
           the
           condition
           of
           Grace
           being
           unlike
           to
           that
           of
           Nature
           ,
           admitting
           no
           degree
           of
           consistancy
           or
           stay
           betweene
           growing
           and
           decaying
           .
           This
           exhortation
           reacheth
           to
           the
           9.
           verse
           of
           this
           6.
           
           Chapter
           .
        
         
           3.
           
           A
           sweete
           consolation
           against
           all
           discouragements
           that
           might
           hinder
           their
           perseverance
           ;
           by
           proposing
           unto
           them
           ,
           1.
           the
           examples
           of
           the
           old
           Saints
           in
           times
           past
           ,
           who
           through
           Faith
           and
           Patience
           now
           inherit
           the
           Promises
           .
           2.
           the
           stablenesse
           of
           Gods
           counsells
           and
           purposes
           ;
           who
           hath
           not
           onely
           promised
           but
           sworne
           to
           performe
           it
           :
           by
           which
           two
           immutable
           things
           ,
           Gods
           Word
           ,
           and
           Gods
           Oath
           ,
           we
           may
           have
           strong
           consolation
           ,
           and
           firme
           ground
           whereupon
           to
           cast
           the
           anchor
           of
           our
           Hope
           sure
           and
           stedfast
           to
           the
           end
           of
           the
           6.
           
           Chapter
           .
        
         
           You
           now
           see
           by
           this
           briefe
           Analysis
           ,
           wherto
           these
           words
           which
           I
           have
           read
           doe
           tend
           ;
           namely
           ,
           to
           a
           growth
           after
           a
           plantation
           ,
           a
           finishing
           after
           a
           foundation
           laid
           ,
           to
           perfection
           after
           a
           beginning
           .
           These
           Ebrews
           had
           gone
           to
           schoole
           long
           ,
           and
           the
           principles
           of
           Christianity
           had
           beene
           taught
           them
           a
           great
           while
           agoe
           ,
           now
           't
           was
           a
           shame
           for
           them
           like
           children
           to
           be
           alwaies
           in
           their
           horne-bookes
           ,
           and
           never
           take
           forth
           a
           higher
           lesson
           .
           The
           Apostle
           will
           now
           no
           longer
           favour
           their
           ignorance
           ;
           't
           was
           not
           infirmity
           but
           negligence
           in
           them
           :
           and
           therefore
           he
           purposes
           to
           read
           them
           a
           harder
           lecture
           ,
           and
           to
           sticke
           no
           longer
           on
           common
           points
           of
           Catechisme
           ,
           which
           hee
           onely
           names
           and
           so
           passes
           on
           .
           The
           words
           then
           describe
           unto
           us
           the
           progresse
           that
           Preacher
           
           and
           People
           are
           to
           make
           in
           the
           knowledge
           and
           practise
           of
           Christianity
           .
           I
           joine
           both
           together
           ,
           because
           it
           is
           manifest
           by
           the
           threatning
           &
           consolations
           following
           ,
           that
           this
           exhortation
           perswades
           the
           increase
           of
           obedience
           as
           well
           as
           knowledge
           ,
           though
           the
           words
           seem
           to
           speake
           most
           for
           the
           latter
           .
           This
           proceeding
           in
           Christian
           piety
           ,
           is
           expressed
           by
           an
           opposition
           of
           the
           two
           Termim
           or
           limits
           thereof
           .
        
         
           1.
           
           Where
           it
           begins
           ,
           and
           that
           is
           in
           the
           plaine
           and
           fundamentall
           points
           of
           Christian
           religion
           ,
           which
           must
           bee
           knowne
           and
           left
           .
           
             [
             Therefore
             leaving
             the
             principles
             of
             the
             doctrine
             of
             Christ.
             ]
          
        
         
           2.
           
           Where
           it
           ends
           ,
           and
           that
           is
           at
           perfection
           ,
           so
           farre
           as
           is
           attainable
           in
           this
           life
           ,
           whereto
           we
           must
           strive
           
             [
             Let
             us
             boled
             forward
             ,
             or
             goe
             on
             unto
             perfection
             .
             ]
          
        
         
           The
           former
           part
           is
           amplified
           and
           expounded
           more
           at
           large
           in
           the
           next
           words
           ,
           wherein
           the
           Apostle
           declares
           ,
        
         
           1.
           
           What
           he
           meanes
           by
           
             [
             Leaving
          
           ]
           the
           principles
           and
           rudiments
           of
           religion
           .
           Wee
           must
           not
           learne
           and
           leave
           them
           ,
           
             i.
             e.
          
           forget
           them
           ,
           No.
           But
           wee
           may
           not
           sticke
           fast
           there
           and
           goe
           no
           further
           .
           Hee
           is
           an
           idle
           and
           unskilfull
           .
           Architect
           ,
           that
           is
           alwaies
           busie
           in
           laying
           of
           a
           foundation
           ,
           but
           never
           reares
           up
           a
           building
           upon
           it
           :
           and
           no
           lesse
           unprofitable
           is
           that
           Hearer
           or
           Preacher
           ,
           who
           still
           is
           learning
           or
           preaching
           nought
           but
           the
           first
           elements
           of
           sacred
           science
           ;
           &
           this
           is
           that
           he
           signifies
           by
           
             [
             not
             laying
             again
             the
             foundation
             ]
          
           which
           by
           his
           and
           other
           Apostles
           preaching
           had
           been
           laid
           before
           .
        
         
           2.
           
           What
           hee
           meanes
           by
           
             [
             the
             Doctrine
             of
             the
             beginning
             of
             Christ
             ]
          
           (
           for
           so
           the
           words
           runne
           .
           )
           Now
           ,
           that
           he
           here
           calls
           a
           foundation
           ,
           from
           the
           use
           that
           Doctrinall
           principles
           have
           in
           the
           spirituall
           building
           of
           Christianity
           ,
           like
           to
           that
           of
           a
           foundation
           in
           materiall
           edifices
           .
           Of
           these
           fundamentall
           points
           ,
           sixe
           are
           here
           reckoned
           up
           as
           so
           many
           heads
           and
           common
           places
           of
           the
           ancient
           Catechisme
           ,
           1.
           
           Repentance
           from
           dead
           workes
           :
           2.
           
           Faith
           towards
           
           God
           :
           3.
           the
           Doctrine
           of
           Baptismes
           :
           4.
           
           I
           aying
           on
           of
           hands
           :
           5.
           
           Resurrection
           of
           the
           dead
           :
           6.
           
           Lastly
           ,
           Eternall
           judgement
           .
        
         
           The
           latter
           part
           ,
           of
           attaining
           to
           perfection
           ,
           is
           amplified
           two
           waies
           :
        
         
           
             1.
             
             By
             the
             meanes
             that
             must
             bring
             us
             to
             it
             ,
             which
             is
             Gods
             grace
             ,
             not
             our
             owne
             or
             others
             abilities
             ,
             
               [
               And
               this
               will
               we
               doe
               if
               God
               permit
               .
               ]
            
          
           
             2.
             
             By
             its
             contrary
             and
             the
             punishment
             therof
             ,
             viz.
             backsliding
             ,
             in
             the
             verse
             following
             .
          
        
         
           It
           is
           not
           my
           meaning
           to
           goe
           over
           every
           particular
           ,
           as
           they
           lye
           in
           the
           words
           ,
           nor
           to
           stand
           now
           upon
           the
           discussing
           of
           all
           the
           difficulties
           which
           trouble
           the
           Text
           ;
           but
           purposing
           to
           handle
           them
           hereafter
           ,
           as
           just
           occasion
           shall
           offer
           them
           unto
           us
           ,
           I
           shall
           for
           this
           present
           commend
           to
           your
           observation
           ,
           two
           conclusions
           which
           the
           words
           naturally
           afford
           .
           The
           first
           shall
           be
           this
           :
        
         
           That
           it
           is
           a
           necessary
           and
           usefull
           practise
           in
           the
           Church
           of
           God
           ,
           to
           teach
           the
           doctrine
           of
           Christian
           religion
           plainly
           and
           summarily
           to
           yongue
           beginners
           .
        
         
           I
           need
           not
           go
           far
           to
           make
           this
           good
           .
           Nature
           shewes
           it
           :
           'T
           is
           in
           Grace
           as
           in
           Nature
           ,
           we
           are
           first
           babes
           in
           Christ
           ,
           then
           perfect
           men
           :
           and
           the
           difference
           of
           spirituall
           food
           ,
           fetcht
           from
           our
           naturall
           sustenance
           ,
           approves
           it
           .
           Children
           must
           have
           milke
           ,
           which
           is
           of
           effectuall
           nourishment
           ,
           but
           yet
           easie
           digestion
           :
           Men
           must
           have
           strong
           meat
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           solider
           or
           harder
           meates
           ,
           who
           have
           teeth
           to
           chew
           and
           stomacks
           to
           digest
           them
           ;
           that
           is
           ,
           larger
           capacities
           and
           riper
           judgements
           ,
           to
           pierce
           into
           the
           deeper
           mysteries
           of
           Divinity
           .
           Reason
           and
           Comparison
           in
           all
           other
           knowledge
           teach
           the
           same
           ,
           wherein
           infinite
           conclusions
           are
           deducted
           out
           of
           a
           few
           Principles
           ,
           which
           first
           learned
           ,
           give
           light
           of
           knowledge
           and
           strength
           of
           proofe
           to
           every
           one
           of
           them
           :
           Your
           owne
           experience
           shall
           save
           me
           the
           labour
           of
           instances
           .
           If
           we
           looke
           but
           to
           the
           words
           ,
           the
           excellent
           definition
           of
           Catechisme
           which
           the
           Apostle
           here
           gives
           ,
           yeelds
           us
           two
           good
           proofes
           of
           its
           necessity
           .
        
         
           1.
           
           It
           s
           the
           Doctrine
           of
           the
           beginning
           of
           Christ
           (
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           )
           by
           some
           rendred
           not
           unsitly
           for
           the
           sense
           ,
           
             Sermo
             qui
             rudes
             in
             Christo
             inchoat
             ,
          
           that
           gives
           beginning
           in
           Christ.
           This
           entrance
           into
           the
           knowledge
           of
           Christianity
           ,
           being
           that
           meanes
           whereby
           Christ
           is
           first
           formed
           within
           us
           ,
           and
           the
           seede
           out
           of
           which
           that
           holy
           conception
           of
           his
           glorious
           Image
           is
           at
           first
           shaped
           in
           our
           soules
           .
           A
           blessed
           institution
           of
           yonguer
           yeares
           ,
           when
           Reason
           and
           Religion
           are
           together
           moulded
           and
           fashioned
           in
           tender
           mindes
           ;
           so
           that
           Religion
           shall
           not
           onely
           sanctifie
           ,
           but
           also
           perfect
           Natures
           abilities
           ,
           which
           euer
           from
           their
           first
           emploiment
           are
           as
           sinfull
           as
           they
           are
           weake
           .
        
         
           2.
           
           It
           s
           a
           foundation
           that
           beares
           up
           all
           the
           building
           ,
           and
           though
           it
           make
           the
           least
           shew
           ,
           is
           yet
           of
           greatest
           use
           .
           Nor
           is
           their
           heresie
           more
           damnable
           ,
           who
           lay
           any
           other
           foundation
           besides
           Iesus
           Christ
           ,
           than
           their
           heresie
           is
           justly
           reproveable
           ,
           who
           build
           upon
           their
           own
           or
           others
           any
           speculations
           ,
           without
           the
           tryed
           ground-worke
           of
           infallible
           Principles
           ,
           surely
           laid
           and
           throughly
           understood
           .
        
         
           If
           you
           will
           bee
           pleased
           to
           take
           a
           briefe
           survey
           of
           the
           practise
           of
           this
           institution
           ,
           you
           shall
           easily
           perceive
           that
           it
           is
           no
           new
           or
           needlesse
           invention
           .
           In
           the
           ancient
           Church
           before
           Moses
           time
           ,
           as
           the
           doctrine
           of
           Religion
           was
           more
           obscure
           ,
           so
           the
           maner
           of
           its
           delivery
           is
           somewhat
           uncertaine
           ;
           yet
           we
           may
           not
           unfitly
           say
           ,
           that
           all
           teaching
           then
           was
           but
           Catechisme
           ,
           when
           the
           fathers
           to
           the
           children
           delivered
           by
           word
           of
           mouth
           so
           much
           of
           sacred
           truth
           ,
           as
           themselves
           had
           either
           received
           by
           tradition
           from
           the
           Ancestors
           ,
           or
           learned
           by
           new
           revelation
           from
           God
           himselfe
           .
           When
           the
           Church
           grew
           out
           of
           a
           family
           into
           a
           Nation
           ,
           and
           that
           as
           men
           multiplied
           ,
           so
           ignorance
           &
           corruption
           increased
           ;
           God
           himselfe
           writes
           a
           Catechisme
           for
           the
           Iewes
           ,
           describing
           a
           short
           compendium
           of
           Religion
           in
           the
           two
           Authenticke
           Tables
           of
           the
           Law
           ,
           containing
           Ten
           words
           ;
           so
           few
           and
           so
           plaine
           ,
           that
           the
           shortest
           memory
           and
           shallowest
           wit
           might
           easily
           comprehend
           them
           .
           And
           withall
           ,
           God
           now
           layes
           an
           expresse
           command
           upon
           his
           people
           ,
           both
           for
           themselves
           and
           for
           their
           children
           ,
           
             Deut.
             6.
             6
             ,
             7.
             
             And
             these
             words
             which
             I
             command
             thee
             this
             day
             shall
             be
             in
             thine
             heart
             ;
             And
             
             thou
             shalt
             rehearse
             them
             vnto
             thy
             children
             ,
             and
             shalt
             talke
             of
             them
             when
             thou
             sittest
             in
             thine
             house
             ,
             and
             when
             thou
             walkest
             by
             the
             way
             ,
             and
             when
             thou
             liest
             downe
             ,
             and
             when
             thou
             risest
             up
             .
          
           The
           word
           is
           emphaticall
           
             [
             Thou
             shalt
             rehearse
             them
             continually
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ]
           thou
           shalt
           sharpen
           them
           by
           often
           and
           seasonable
           instruction
           ,
           giving
           an
           edge
           or
           point
           to
           the
           precepts
           of
           the
           Law
           ,
           that
           they
           may
           pierce
           into
           the
           mindes
           of
           the
           unlearned
           .
           How
           carefully
           this
           strict
           injunction
           was
           afterward
           observed
           ,
           either
           by
           the
           Levites
           in
           publick
           ,
           or
           in
           private
           by
           masters
           of
           families
           ,
           wee
           cannot
           certainely
           define
           ,
           where
           Scripture
           is
           silent
           of
           both
           their
           practises
           ;
           but
           if
           wee
           may
           judge
           of
           the
           carefulnesse
           of
           former
           times
           by
           the
           carelesnesse
           of
           these
           ,
           there
           is
           good
           cause
           to
           thinke
           ,
           that
           both
           Levites
           in
           the
           Synagogues
           ,
           and
           Governours
           in
           their
           private
           houses
           were
           negligent
           enough
           in
           discharging
           this
           duty
           .
           Yet
           we
           may
           well
           presume
           ,
           that
           there
           were
           both
           of
           the
           one
           and
           other
           not
           a
           few
           ,
           whose
           godly
           industry
           in
           this
           particular
           ,
           may
           justly
           shame
           the
           impious
           slothfulnesse
           of
           Ministers
           and
           People
           in
           latter
           ages
           .
           Where
           will
           a
           David
           and
           Bathsheba
           be
           now
           found
           ,
           personages
           of
           highest
           quality
           ,
           yet
           counting
           it
           no
           disgrace
           to
           reade
           a
           Lecture
           of
           religion
           and
           morality
           to
           a
           yongue
           Salomon
           ?
           You
           shall
           finde
           their
           practise
           ,
           2.
           
           
             Chron.
             28.
             8.
             
             Prov.
          
           31.
           1.
           
           And
           Salomon
           himselfe
           seemes
           to
           give
           that
           precept
           out
           of
           the
           experience
           of
           his
           owne
           most
           excellent
           education
           
             [
             Teach
             a
             childe
             the
             trade
             of
             his
             way
             ,
             and
             when
             hee
             is
             old
             he
             shall
             not
             depart
             from
             it
             ]
          
           though
           himselfe
           scarce
           did
           so
           .
           Yea
           ,
           albeit
           infinite
           corruptions
           have
           at
           this
           day
           deformed
           all
           religion
           among
           the
           Iewes
           ,
           yet
           even
           to
           these
           times
           may
           be
           seene
           some
           prints
           of
           their
           ancient
           discipline
           among
           them
           ,
           whose
           children
           are
           in
           their
           tender
           yeares
           first
           taught
           the
           law
           and
           bookes
           of
           Moses
           ,
           and
           after
           that
           their
           Talmudicall
           Traditions
           ,
           with
           such
           care
           and
           industry
           ,
           as
           their
           skill
           in
           Iudaisme
           at
           17.
           exceedes
           the
           knowledge
           of
           many
           among
           us
           in
           Christianity
           at
           70.
           whereof
           ,
           see
           the
           learned
           
             Buxd.
             Synag
             .
             Iudaic.
             c.
          
           3.
           
        
         
           But
           come
           we
           unto
           those
           times
           when
           the
           Sunne
           of
           righteousnesse
           arose
           ,
           and
           the
           knowledge
           of
           holy
           things
           shone
           
           in
           its
           full
           strength
           by
           the
           ministery
           of
           Christ
           and
           his
           Apostles
           ,
           and
           we
           may
           trace
           this
           practise
           by
           its
           apparant
           footsteps
           ,
           even
           from
           the
           first
           age
           of
           the
           Christian
           Church
           ,
           and
           downeward
           .
           The
           words
           which
           I
           have
           read
           ,
           are
           but
           a
           copy
           and
           briefe
           description
           of
           the
           Primitive
           Catechisme
           :
           &
           the
           Apostle
           Paul
           commends
           to
           Timothies
           custody
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           a
           pattern
           and
           delincation
           of
           wholesome
           doctrine
           ,
           which
           hee
           had
           learned
           from
           the
           Apostle
           ,
           2.
           
           Tim.
           1.
           13.
           which
           also
           ,
           Rom.
           12.
           6.
           he
           calls
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           the
           Analogy
           of
           faith
           contained
           in
           all
           fundamentall
           points
           of
           sacred
           doctrine
           ,
           with
           which
           all
           interpretations
           of
           Scripture
           must
           beare
           due
           proportion
           .
           Now
           very
           necessity
           drave
           them
           in
           those
           Primitive
           times
           ,
           to
           draw
           religion
           into
           compendious
           heads
           and
           short
           summaries
           ,
           partly
           in
           regard
           of
           Infidels
           ,
           who
           being
           converted
           to
           the
           faith
           ,
           were
           to
           be
           instructed
           in
           the
           maine
           points
           of
           Christian
           beleefe
           ,
           a
           thorow
           knowledge
           and
           open
           confession
           whereof
           ,
           was
           required
           of
           them
           at
           their
           Baptisme
           :
           partly
           in
           respect
           of
           the
           children
           of
           Christian
           parents
           ,
           who
           because
           of
           the
           dangerous
           sollicitations
           of
           Idolatrous
           Gentiles
           and
           Hereticall
           Christians
           ,
           privily
           creeping
           in
           ,
           to
           beguile
           by
           craftinesse
           ignorant
           and
           unstable
           soules
           ,
           were
           of
           necessity
           to
           have
           their
           mindes
           setled
           in
           the
           chiefe
           and
           generall
           conclusions
           of
           Christian
           doctrine
           ,
           by
           which
           they
           might
           defend
           themselves
           against
           all
           sophistical
           seducements
           .
           Both
           these
           ,
           whether
           new
           Converts
           or
           yongue
           Christians
           ,
           were
           anciently
           called
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           till
           their
           Baptisme
           and
           Confirmation
           ;
           and
           for
           such
           whose
           narrow
           wits
           could
           not
           comprehend
           large
           discourses
           ,
           it
           was
           needfull
           to
           make
           use
           of
           Epitomes
           .
           Touching
           the
           word
           ,
           we
           finde
           it
           more
           ancient
           than
           this
           custome
           ,
           and
           more
           generally
           understood
           than
           of
           it
           onely
           .
           In
           generall
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           in
           its
           Metonymicall
           signification
           is
           to
           teach
           others
           
             vivâ
             vo●●
          
           ,
           by
           speech
           sounding
           into
           their
           eares
           ;
           in
           speciall
           ,
           to
           instruct
           any
           in
           the
           first
           rudiments
           of
           an
           art
           or
           science
           :
           because
           such
           as
           are
           ignorant
           learne
           more
           by
           others
           teaching
           than
           their
           owne
           study
           .
           In
           the
           generall
           acception
           ,
           besides
           profane
           authors
           ,
           wee
           finde
           it
           used
           in
           the
           new
           Testament
           five
           severall
           times
           ,
           Luke
           1.
           4.
           
           That
           
           thou
           mightest
           acknowledge
           the
           certainty
           of
           those
           things
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           whereof
           thou
           hast
           been
           instructed
           ,
           saith
           S.
           Luke
           to
           Theophilus
           ,
           rendring
           the
           reason
           of
           the
           dedication
           of
           his
           Gospell
           unto
           him
           .
           Of
           Apollos
           ,
           an
           eloquent
           man
           ,
           &
           mighty
           in
           the
           Scriptures
           ,
           it
           s
           said
           he
           was
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           instructed
           in
           the
           way
           of
           the
           Lord
           ,
           Act.
           18.
           25.
           
           &
           ,
           Rom.
           2.
           18.
           
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           instucted
           by
           the
           Law
           ;
           againe
           ,
           1.
           
           Cor.
           14.
           19.
           
           I
           had
           rather
           in
           the
           Church
           speake
           fiue
           words
           with
           mine
           understanding
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           that
           I
           might
           also
           teach
           others
           ,
           than
           ten
           thousand
           words
           in
           a
           strange
           tongue
           .
           But
           most
           notable
           is
           that
           place
           ,
           Gal.
           6.
           6.
           
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           Let
           him
           that
           is
           taught
           in
           the
           Word
           ,
           make
           him
           that
           hath
           taught
           him
           partaker
           in
           all
           his
           goods
           .
           In
           all
           which
           places
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           is
           no
           more
           than
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           to
           bee
           taught
           or
           instructed
           ,
           as
           the
           circumstances
           of
           the
           Texts
           doe
           evidently
           demonstrate
           .
           But
           in
           times
           presently
           succeeding
           the
           Apostles
           ,
           and
           since
           ,
           the
           word
           hath
           been
           usually
           taken
           by
           Ecclesiasticall
           Writers
           in
           the
           strictest
           sense
           ,
           for
           the
           first
           instruction
           of
           yongue
           beginners
           in
           the
           rudiments
           of
           Christianity
           :
           For
           now
           began
           the
           Gentiles
           in
           great
           multitudes
           to
           joyn
           themselves
           unto
           the
           Church
           ,
           and
           the
           number
           of
           those
           that
           were
           to
           be
           Catechised
           daily
           increasing
           ,
           gave
           occasion
           to
           the
           Pastors
           of
           every
           Congregation
           to
           bee
           more
           frequently
           imployed
           in
           this
           businesse
           .
           And
           as
           the
           burden
           grew
           heavier
           ,
           so
           new
           meanes
           were
           devised
           for
           their
           better
           institution
           .
           Hence
           ,
           besides
           the
           Pastors
           and
           Bishops
           of
           the
           Churches
           ,
           there
           were
           some
           specially
           deputed
           to
           attend
           this
           office
           ,
           who
           from
           their
           imploiment
           were
           called
           Catechistae
           ;
           and
           not
           onely
           in
           the
           Temples
           ,
           but
           also
           in
           Schooles
           opened
           for
           that
           purpose
           ,
           did
           teach
           such
           as
           were
           rude
           and
           ignorant
           the
           elements
           of
           Christian
           religion
           .
           Famous
           above
           others
           is
           that
           Schoole
           at
           Alexandria
           in
           Egypt
           ,
           wherin
           so
           many
           learned
           men
           taught
           ,
           and
           so
           many
           holy
           Martyrs
           and
           Confessors
           ,
           had
           their
           first
           education
           :
           There
           it
           was
           that
           Origen
           having
           first
           taught
           a
           Grammar
           Schoole
           ,
           did
           afterward
           succeed
           Clemens
           in
           the
           office
           of
           Catechist
           ;
           and
           such
           was
           eyther
           the
           necessity
           of
           those
           times
           ,
           or
           the
           excellent
           
           abilities
           of
           the
           man
           ,
           that
           at
           18.
           yeares
           of
           age
           he
           took
           upon
           him
           that
           charge
           of
           publicke
           teaching
           :
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           saith
           Eusebius
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           Very
           yongue
           yeares
           ;
           and
           I
           know
           not
           whether
           he
           got
           so
           much
           honour
           by
           his
           learned
           teaching
           ,
           as
           for
           his
           constant
           suffering
           ,
           so
           many
           persecutions
           as
           were
           raised
           against
           him
           in
           that
           City
           .
           Yet
           was
           he
           in
           account
           for
           both
           ,
           in
           so
           much
           that
           hee
           was
           not
           onely
           sent
           for
           to
           come
           into
           Arabia
           by
           the
           Governour
           of
           the
           country
           ,
           there
           to
           teach
           ;
           but
           also
           being
           driven
           from
           Alexandria
           by
           troubles
           there
           ,
           he
           repaired
           to
           Caesarea
           Stratonis
           ,
           there
           set
           up
           a
           Schoole
           ,
           and
           was
           judged
           worthy
           to
           expound
           the
           Scriptures
           ,
           and
           read
           Divinity
           in
           publicke
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           as
           the
           same
           Eusebius
           witnesses
           ,
           
             Lib.
             6.
             cap.
          
           13.
           
           But
           I
           must
           not
           write
           a
           story
           of
           him
           or
           others
           ,
           who
           in
           those
           times
           bare
           this
           office
           in
           the
           Church
           ;
           nor
           yet
           of
           the
           Catachumeni
           ,
           and
           the
           severall
           constitutions
           decreed
           of
           in
           Councells
           and
           Provinciall
           Synods
           ,
           for
           their
           more
           convenient
           institution
           ;
           of
           the
           time
           of
           their
           admission
           to
           Baptisme
           ,
           and
           after
           that
           to
           the
           Communion
           ,
           of
           the
           manner
           of
           their
           being
           in
           the
           Congregation
           during
           the
           time
           of
           divine
           Service
           ,
           where
           they
           were
           to
           stand
           not
           mixed
           with
           the
           rest
           of
           the
           people
           ,
           but
           severally
           by
           themselves
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           when
           they
           were
           to
           depart
           the
           assembly
           ,
           viz.
           before
           the
           celebration
           of
           the
           Eucharist
           ,
           at
           which
           they
           were
           by
           no
           means
           to
           be
           present
           ,
           though
           at
           the
           Sermons
           &
           Praiers
           of
           the
           Church
           for
           them
           ,
           they
           might
           be
           :
           of
           divers
           cases
           touching
           their
           Baptisme
           ,
           their
           relapses
           &
           recoveries
           ,
           their
           phrensies
           and
           possessions
           by
           the
           divell
           ,
           their
           martyrdome
           before
           Baptisme
           ,
           with
           such
           like
           queres
           and
           customes
           ,
           of
           which
           now
           antiquated
           by
           time
           ,
           wee
           neede
           not
           trouble
           ourselves
           to
           make
           any
           curious
           inquiry
           .
           The
           Acts
           and
           Canons
           of
           the
           ancient
           Councills
           ,
           and
           Church
           Writers
           of
           those
           times
           make
           frequent
           mention
           of
           them
           ;
           out
           of
           whom
           to
           compile
           an
           exact
           Commentary
           upon
           this
           matter
           ,
           is
           a
           worke
           of
           longer
           time
           than
           I
           can
           spare
           ,
           and
           lesser
           commodity
           than
           will
           pay
           for
           the
           paines
           .
        
         
           Yet
           one
           word
           of
           the
           manner
           of
           teaching
           that
           was
           used
           
           towards
           these
           Novices
           in
           the
           faith
           :
           which
           ,
           what
           ever
           it
           was
           in
           private
           ,
           for
           the
           publike
           seemes
           not
           to
           have
           beene
           dialogue-wise
           by
           question
           and
           answer
           ,
           after
           the
           fashion
           of
           these
           times
           ,
           but
           in
           a
           continued
           speech
           ,
           with
           much
           plainnesse
           and
           familiar
           easinesse
           .
           That
           tract
           of
           S.
           
             Austins
             ,
             de
             Symbolo
             ad
             Catechumenos
             ,
          
           and
           these
           Catachismes
           of
           Cyrill
           Bishop
           of
           Ierusalem
           ,
           which
           are
           preserved
           to
           our
           times
           ,
           shew
           us
           what
           course
           they
           followed
           in
           writing
           and
           preaching
           
           of
           Catachisme
           ;
           the
           one
           being
           a
           plaine
           exposition
           of
           the
           Creede
           ,
           the
           other
           nothing
           but
           Sermons
           upon
           the
           chiefe
           Articles
           of
           faith
           and
           points
           of
           manners
           ,
           which
           Cyrill
           preached
           extempore
           to
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           or
           newly
           baptized
           in
           his
           Church
           .
        
         
           If
           now
           wee
           come
           downe
           to
           latter
           times
           ,
           when
           all
           the
           world
           was
           become
           Christian
           in
           outward
           profession
           ,
           we
           shall
           easily
           perceive
           ,
           that
           when
           they
           wanted
           Conuerts
           of
           the
           Gentiles
           whom
           they
           might
           instruct
           ,
           these
           ages
           began
           by
           degrees
           to
           neglect
           also
           the
           children
           of
           the
           Church
           .
           So
           that
           for
           many
           ages
           ,
           whilst
           ambition
           and
           tyranny
           in
           Church-men
           wried
           their
           thoughts
           more
           to
           the
           advancement
           of
           their
           owne
           greatnesse
           ,
           than
           to
           the
           furtherance
           of
           religion
           &
           godliness
           in
           the
           Church
           ,
           this
           sacred
           institution
           was
           even
           quite
           laid
           aside
           ;
           &
           after
           that
           ,
           through
           ignorance
           ,
           barbarism
           &
           superstition
           easily
           crept
           in
           ,
           &
           soon
           corrupted
           whatsoever
           was
           sincere
           either
           in
           Gods
           worship
           or
           good
           maners
           .
           And
           now
           was
           this
           disease
           growne
           so
           desperate
           ,
           that
           its
           thought
           incurable
           by
           those
           lazie
           and
           idle
           shepheards
           ,
           which
           wealth
           and
           superstition
           had
           bred
           vp
           ,
           and
           advanced
           to
           the
           oversight
           of
           Gods
           flockes
           .
           I
           meane
           that
           Cloistred
           rabble
           of
           Monkes
           and
           Friers
           ,
           who
           sacrilegiously
           parting
           those
           that
           God
           hath
           ioyned
           together
           ,
           made
           a
           profession
           of
           Praier
           without
           preaching
           ,
           and
           thought
           by
           their
           devout
           oraisons
           to
           bring
           men
           to
           heaven
           ,
           how
           ignorant
           and
           wicked
           soever
           they
           were
           .
           Yet
           these
           were
           the
           men
           whose
           lips
           must
           be
           thought
           to
           preserve
           knowledge
           ,
           whose
           brests
           must
           bee
           the
           oracles
           of
           Divinity
           ,
           and
           in
           their
           heads
           must
           lye
           inclosed
           the
           more
           secret
           and
           precious
           treasures
           of
           wisedome
           :
           but
           they
           were
           indeed
           wells
           without
           water
           ,
           
           deceiving
           the
           hope
           of
           weary
           and
           thirsty
           soules
           ,
           empty
           clouds
           they
           were
           without
           raine
           ,
           that
           did
           not
           send
           forth
           one
           gracious
           showre
           to
           refresh
           the
           inheritance
           of
           the
           Lord.
           And
           now
           these
           dreamers
           ,
           in
           stead
           of
           curing
           the
           peoples
           ignorance
           ,
           which
           would
           have
           cost
           them
           some
           paines
           ,
           take
           a
           shorter
           course
           ,
           and
           fall
           to
           commend
           it
           as
           a
           speciall
           vertue
           ,
           and
           fruitfull
           mother
           of
           true
           devotion
           .
           Which
           base
           impiety
           ,
           as
           it
           hath
           been
           detestable
           to
           Angels
           ,
           to
           men
           upon
           whom
           any
           the
           least
           beame
           of
           saving
           light
           ever
           shone
           ;
           so
           since
           the
           reformation
           ,
           hath
           the
           shame
           therof
           been
           sufficiently
           discovered
           ,
           and
           cast
           upon
           the
           face
           of
           that
           Romish
           Strumpet
           ,
           though
           her
           whores
           forehead
           cannot
           yet
           blush
           at
           it
           .
           We
           see
           ,
           and
           now
           enjoy
           those
           holy
           ordinances
           of
           Preaching
           and
           Catechising
           within
           our
           Churches
           ,
           revived
           and
           observed
           with
           happy
           successe
           in
           the
           increase
           of
           all
           piety
           .
           Our
           adversaries
           have
           seen
           it
           and
           sorrowed
           for
           it
           ,
           to
           behold
           the
           industry
           and
           care
           of
           the
           Churches
           in
           their
           provision
           for
           the
           due
           instruction
           of
           yonguer
           and
           weaker
           Christians
           .
           And
           though
           they
           hope
           that
           their
           ignorance
           shall
           uphold
           their
           Church
           against
           our
           knowledge
           ,
           yet
           very
           shame
           hath
           driven
           them
           to
           doe
           somewhat
           :
           for
           which
           purpose
           ,
           a
           Catechisme
           there
           was
           hatcht
           in
           the
           Councill
           of
           Trent
           ,
           and
           by
           it
           allowed
           ,
           wherein
           of
           a
           little
           milke
           of
           Gods
           Word
           ,
           and
           superfluity
           of
           ranke
           poison
           pressed
           out
           of
           the
           brests
           of
           the
           Babylonish
           Harlot
           ,
           such
           food
           was
           prepared
           as
           was
           thought
           sit
           for
           the
           nourishment
           of
           her
           infants
           .
        
         
           But
           I
           must
           hasten
           ;
           what
           I
           have
           spoken
           touching
           this
           point
           ,
           shall
           be
           as
           for
           justification
           of
           our
           present
           exercise
           ,
           so
           for
           a
           commendation
           of
           the
           paines
           of
           those
           faithfull
           &
           skilfull
           worke-men
           in
           the
           Lords
           building
           ,
           who
           have
           laboured
           by
           preaching
           and
           writing
           to
           lay
           a
           sure
           foundation
           of
           knowledge
           ,
           before
           they
           build
           up
           in
           the
           faith
           .
           I
           could
           heartily
           wish
           that
           those
           among
           us
           ,
           whom
           either
           ease
           or
           pride
           have
           made
           carelesse
           in
           this
           office
           ,
           would
           bee
           pleased
           to
           looke
           abroad
           into
           such
           congregations
           where
           this
           course
           is
           held
           ,
           and
           to
           compare
           them
           with
           their
           owne
           and
           others
           where
           t
           is
           neglected
           :
           they
           should
           soone
           perceive
           how
           faire
           and
           
           open
           a
           passage
           is
           made
           for
           preaching
           to
           follow
           after
           ,
           where
           diligent
           catechising
           hath
           gone
           before
           ,
           &
           on
           the
           other
           side
           ,
           how
           hopelesse
           their
           endeavour
           is
           who
           labour
           to
           imprint
           in
           the
           heads
           of
           their
           people
           the
           knowledge
           of
           conclusions
           ,
           before
           they
           have
           learned
           the
           principles
           of
           Divinity
           .
           If
           these
           men
           complaine
           and
           say
           ,
           I
           have
           spent
           my
           strength
           in
           vaine
           ,
           and
           my
           labour
           without
           profit
           ,
           preaching
           long
           and
           seeing
           little
           reformation
           ,
           I
           will
           not
           pitty
           them
           ,
           who
           are
           like
           unwise
           Nurses
           ;
           who
           when
           their
           children
           thrive
           not
           ,
           lay
           the
           blame
           upon
           their
           sickly
           bodies
           ,
           when
           the
           fault
           is
           in
           their
           owne
           indiscretion
           ,
           who
           feede
           them
           not
           with
           childrens
           bread
           ;
           but
           force
           upon
           them
           stronger
           meate
           ,
           which
           they
           cannot
           disgest
           but
           vomit
           up
           againe
           .
        
         
           And
           so
           I
           have
           done
           with
           my
           first
           conclusion
           ;
           I
           come
           unto
           the
           second
           which
           the
           words
           afford
           unto
           us
           ,
           and
           it
           shall
           be
           this
           ,
        
         
           That
           the
           knowledge
           of
           Christian
           religion
           must
           bee
           alwaies
           increasing
           and
           fruitfull
           .
        
         
           I
           couple
           both
           properties
           together
           ,
           as
           both
           meant
           by
           the
           words
           of
           our
           Apostle
           
             [
             Let
             us
             goe
             on
             unto
             perfection
             .
             ]
          
           Hee
           that
           knowes
           all
           and
           doth
           nothing
           ,
           hee
           knowes
           nothing
           as
           he
           ought
           to
           know
           ;
           and
           hee
           that
           doth
           his
           Masters
           will
           and
           knowes
           it
           not
           ,
           shall
           have
           no
           thankes
           for
           doing
           he
           knowes
           not
           what
           .
           Science
           and
           Conscience
           joyned
           both
           together
           ,
           make
           up
           a
           perfect
           man
           in
           Christ
           Iesus
           :
           perfect
           indeed
           in
           all
           his
           parts
           ,
           but
           yet
           imperfect
           still
           in
           every
           degree
           :
           and
           therfore
           as
           they
           must
           be
           ,
           so
           they
           must
           also
           grow
           together
           .
           Gods
           Spirit
           never
           arose
           upon
           that
           mans
           heart
           by
           supernaturall
           light
           of
           saving
           knowledge
           ,
           where
           the
           light
           growes
           darker
           and
           dimmer
           ,
           and
           shines
           not
           more
           and
           more
           unto
           the
           perfect
           day
           ,
           till
           at
           last
           it
           illighten
           the
           soule
           ,
           as
           the
           Sun
           at
           noonetide
           in
           its
           full
           strength
           and
           brightnesse
           .
           Never
           was
           that
           man
           borne
           againe
           of
           the
           immortall
           seede
           of
           the
           Word
           and
           Spirit
           ,
           both
           which
           are
           of
           lively
           and
           mighty
           operation
           ,
           who
           doth
           not
           proceed
           from
           strength
           to
           strength
           ,
           adding
           one
           grace
           unto
           another
           ,
           untill
           he
           abound
           and
           bee
           filled
           with
           all
           the
           fruits
           of
           righteousnesse
           .
           It
           is
           a
           great
           eye-sore
           
           to
           God
           ,
           when
           hee
           walkes
           in
           the
           beautifull
           garden
           of
           the
           Church
           ,
           to
           delight
           himselfe
           among
           the
           trees
           of
           the
           garden
           ,
           and
           to
           gather
           of
           their
           pleasant
           fruit
           ,
           if
           then
           hee
           shall
           see
           any
           plant
           which
           comes
           not
           forward
           in
           so
           kindely
           a
           soile
           ,
           or
           which
           growes
           great
           and
           greene
           ,
           but
           beares
           no
           fruit
           at
           all
           :
           Certainely
           ,
           we
           may
           well
           thinke
           there
           's
           a
           canker
           at
           the
           roote
           ,
           and
           that
           it
           will
           not
           be
           long
           ,
           before
           such
           a
           tree
           bee
           blasted
           by
           the
           breath
           of
           Gods
           fiery
           displeasure
           ,
           which
           in
           a
           moment
           shall
           consume
           both
           branch
           and
           roote
           .
           You
           know
           the
           doome
           ;
           Take
           it
           away
           ,
           why
           should
           it
           trouble
           the
           ground
           ?
           and
           in
           this
           place
           of
           our
           Apostle
           ,
           the
           sentence
           is
           dreadfull
           against
           non-prosicients
           .
           
             The
             earth
             that
             drinketh
             in
             the
             raine
             that
             commeth
             often
             upon
             it
             ,
             and
             bringeth
             forth
             hearbes
             meet
             for
             them
             by
             whom
             it
             is
             dressed
             ,
             receiveth
             blessing
             of
             God
             :
             But
             that
             which
             beareth
             thornes
             and
             briers
             is
             reproved
             ,
             and
             is
             neere
             unto
             cursing
             ,
             whose
             end
             is
             to
             be
             burned
             .
          
           For
           
           the
           godly
           it
           is
           not
           so
           with
           them
           ,
           they
           that
           are
           good
           will
           be
           better
           ,
           hee
           that
           is
           holy
           will
           be
           holy
           still
           ,
           hee
           that
           is
           just
           will
           bee
           yet
           more
           just
           .
           That
           of
           the
           Psalmist
           is
           most
           heavenly
           :
           
             The
             righteous
             shall
             flourish
             like
             a
             Palmo
             tree
             ,
             and
             shall
             grow
             like
             a
             Cedar
             in
             Lebanon
             :
             Such
             as
             bee
             planted
             in
             the
             house
             of
             the
             Lord
             ,
             shall
             flourish
             in
             the
             Courts
             of
             our
             God
             :
             They
             shall
             still
             bring
             forth
             fruit
             ,
             even
             in
             their
             age
             they
             shall
             be
             fat
             and
             flourishing
             ,
             Psal.
          
           90.
           11
           ,
           12
           ,
           13.
           
           But
           no
           more
           in
           so
           plaine
           a
           case
           :
           let
           us
           turne
           our
           thoughts
           for
           a
           while
           unto
           some
           application
           to
           our selves
           and
           our
           present
           purpose
           .
        
         
           For
           our selves
           ,
           whose
           profession
           is
           to
           know
           much
           ,
           and
           desire
           to
           know
           all
           ;
           let
           it
           bee
           our
           chiefest
           study
           to
           become
           good
           Christians
           ,
           as
           well
           as
           great
           Schollers
           .
           You
           will
           find
           it
           to
           be
           no
           needlesse
           admonition
           ,
           if
           you
           well
           consider
           both
           how
           easie
           ,
           and
           also
           how
           dangerous
           it
           is
           to
           bee
           gracelesse
           ,
           and
           yet
           learned
           .
           Which
           unhappy
           separation
           how
           oft
           it
           is
           made
           ,
           the
           experience
           of
           former
           and
           present
           times
           do
           witnesse
           ,
           and
           both
           Church
           and
           State
           in
           all
           ages
           have
           felt
           the
           mischievons
           effects
           of
           it
           .
           Let
           mee
           but
           discover
           the
           dangers
           wherewith
           our
           peaceable
           and
           happy
           course
           of
           life
           is
           yet
           incompassed
           withall
           ,
           and
           it
           shall
           bee
           in
           stead
           of
           other
           motives
           to
           make
           us
           heedefull
           of
           our
           owne
           welfare
           .
           Our
           
           adversaries
           are
           chiefly
           two
           :
           1.
           
           Our
           owne
           corruption
           ,
           which
           being
           once
           stirred
           ,
           workes
           strangely
           .
           When
           civill
           education
           ,
           morall
           instruction
           ,
           and
           divine
           knowledge
           in
           part
           ,
           shall
           worke
           upon
           a
           man
           unregenerate
           ,
           they
           will
           begin
           to
           awaken
           the
           conscience
           ,
           rectifie
           the
           distempered
           affections
           ,
           and
           give
           an
           assay
           to
           plucke
           vp
           impiety
           and
           incivillity
           by
           the
           rootes
           :
           but
           all
           together
           are
           too
           weake
           ,
           where
           the
           Spirit
           of
           grace
           helpes
           not
           ;
           and
           without
           its
           ingredient
           vertue
           are
           like
           a
           potion
           that
           stirres
           the
           humours
           ,
           but
           cannot
           purge
           them
           .
           Whence
           corruption
           once
           moved
           becomes
           violent
           ,
           the
           affections
           rage
           ,
           conscience
           is
           overborne
           ,
           the
           light
           is
           resisted
           ,
           all
           those
           bands
           wherewith
           sinfull
           nature
           might
           seeme
           to
           be
           fettered
           ,
           are
           broken
           like
           a
           threed
           of
           tow
           ,
           and
           such
           a
           one
           carried
           furiously
           beyond
           the
           limits
           of
           ordinary
           iniquity
           ,
           to
           all
           transcendent
           wickednesse
           .
           For
           none
           so
           desperately
           evill
           ,
           as
           they
           that
           may
           be
           good
           and
           will
           not
           ,
           or
           have
           beene
           good
           and
           are
           not
           .
        
         
           But
           this
           is
           not
           all
           ,
           we
           have
           another
           enemy
           ,
           and
           that
           's
           2.
           
           Satan
           by
           his
           most
           powerfull
           instigations
           ,
           contrived
           with
           much
           cunning
           ,
           inforced
           with
           secret
           and
           irre
           stable
           violence
           .
           Good
           reason
           this
           Lion
           should
           roare
           fierce
           upon
           so
           hopefull
           a
           prey
           :
           a
           Scholler
           is
           at
           least
           one
           degree
           of
           eminency
           above
           the
           common
           pitch
           ,
           and
           his
           example
           prevailes
           much
           on
           either
           side
           .
           If
           knowledge
           dare
           venter
           ,
           what
           should
           ignorance
           doubt
           ?
           If
           learning
           cannot
           defend
           it selfe
           from
           common-vices
           ,
           how
           should
           rudenesse
           and
           simplicity
           be
           safe
           ?
           And
           thus
           he
           perisheth
           not
           alone
           in
           his
           transgression
           .
        
         
           Againe
           ,
           this
           is
           like
           poison
           in
           the
           fountain
           ,
           like
           a
           worme
           in
           the
           roote
           ,
           like
           corruption
           and
           rottennesse
           in
           the
           seede
           ,
           when
           those
           that
           are
           
             Spes
             gregis
          
           ,
           the
           hope
           of
           present
           and
           after
           times
           ,
           whose
           shoulders
           should
           beare
           up
           the
           glory
           of
           Church
           and
           State
           ,
           are
           themselves
           become
           vile
           ,
           light
           ,
           and
           vaine
           persons
           ,
           corrupt
           ,
           and
           corrupting
           children
           .
           Surely
           ,
           the
           divell
           cannot
           worke
           a
           more
           compendious
           mischiefe
           ,
           than
           to
           deforme
           those
           that
           should
           be
           the
           meanes
           of
           others
           reformation
           .
           Thinke
           not
           then
           wee
           are
           more
           secure
           from
           danger
           than
           other
           men
           :
           nay
           ,
           my
           Brethren
           ,
           Satan
           hath
           his
           
           quiver
           full
           of
           fiery
           shafts
           fitted
           for
           all
           occasions
           ,
           all
           affections
           ,
           all
           callings
           ;
           and
           wee
           in
           our
           scholasticall
           studies
           lye
           as
           open
           to
           the
           stroak
           of
           his
           spirituall
           temptations
           ,
           as
           others
           doe
           in
           their
           civill
           and
           mechanicall
           imploiments
           .
           I
           will
           describe
           some
           two
           or
           three
           of
           those
           weapons
           of
           death
           ,
           prepared
           for
           our
           ruine
           ,
           and
           so
           passe
           on
           .
        
         
           1.
           
           The
           first
           are
           grosser
           temptations
           to
           ill
           manners
           and
           open
           profanenesse
           :
           For
           some
           there
           are
           of
           a
           baser
           mettall
           and
           more
           impure
           temper
           ,
           fit
           to
           bee
           imployed
           in
           any
           the
           meanest
           service
           the
           divell
           shall
           put
           them
           to
           .
           These
           shames
           of
           learning
           and
           ingenuous
           education
           ,
           who
           bring
           up
           an
           ill
           report
           upon
           these
           places
           dedicated
           to
           piety
           and
           modesty
           ,
           you
           may
           commonly
           see
           ,
           and
           doe
           I
           hope
           unfainedly
           detest
           .
           But
           this
           way
           succeedes
           not
           in
           all
           ,
           in
           whom
           learning
           breedes
           civility
           at
           the
           least
           :
           there
           is
           therefore
           a
           second
           supply
           at
           hand
           of
           such
           poisons
           ,
           as
           will
           be
           more
           generally
           and
           easily
           swallowed
           :
           of
           which
           drugges
           ,
           there
           are
           as
           I
           conceive
           foure
           most
           deadly
           .
        
         
           1.
           
           Pride
           and
           selfe-conceit
           ,
           a
           bastard
           begot
           betwixt
           a
           learned
           head
           and
           an
           unsanctified
           heart
           ;
           which
           being
           once
           conceived
           in
           the
           soule
           ,
           causeth
           it
           to
           swell
           till
           it
           burst
           asunder
           with
           unthankfulnesse
           to
           God
           for
           the
           bestowing
           ,
           with
           envie
           ,
           scorne
           ,
           and
           disdaine
           of
           men
           in
           the
           imparting
           of
           such
           gifts
           as
           may
           bee
           to
           them
           beneficiall
           .
        
         
           2.
           
           Surfetting
           upon
           humane
           and
           inferiour
           learning
           ,
           with
           contempt
           of
           divine
           studies
           .
           Thinke
           you
           that
           Christian
           Academies
           are
           now
           growne
           so
           holy
           ,
           that
           this
           age
           breeds
           no
           Politians
           ,
           nor
           Lyps●
           ,
           who
           are
           so
           far
           from
           being
           children
           of
           the
           Prophets
           ,
           that
           they
           are
           despisers
           of
           prophecy
           ?
           True
           Humanists
           ,
           that
           rellish
           nothing
           but
           what
           is
           of
           man
           ,
           having
           the
           sacred
           Scriptures
           and
           mysteries
           of
           Divinity
           in
           basest
           contempt
           ,
           esteeming
           the
           simplicity
           of
           Faith
           to
           bee
           sillinesse
           and
           folly
           ,
           the
           plainnesse
           of
           holy
           stile
           to
           bee
           but
           meere
           dunsery
           ,
           the
           familiar
           delivery
           of
           wholesome
           precepts
           ,
           to
           be
           good
           ,
           honest
           ,
           and
           dry
           matter
           .
           A
           bawdie
           
           Epigrame
           of
           some
           ranke
           Poet
           ,
           a
           drunken
           song
           of
           some
           Anacreon
           ,
           a
           flattering
           Ode
           of
           a
           Pindarus
           ,
           a
           smart
           invective
           of
           some
           fleering
           Satyrist
           ,
           the
           obscure
           phrase
           of
           some
           cloudy-pated
           Lycophron
           ,
           an
           acute
           morall
           discourse
           of
           a
           Seneca
           ,
           or
           a
           well
           composed
           storie
           of
           some
           Tacitus
           ,
           all
           these
           ,
           any
           of
           these
           deserve
           more
           study
           ,
           rellish
           better
           to
           those
           aguish
           tongues
           ,
           carry
           with
           them
           more
           life
           and
           quicknesse
           of
           sense
           ,
           more
           strength
           of
           invention
           ,
           more
           juice
           and
           bloud
           of
           sound
           knowledge
           and
           satisfaction
           ,
           than
           the
           holiest
           ditty
           that
           ever
           the
           sweete
           singer
           of
           Israell
           set
           ,
           the
           most
           exemplary
           story
           that
           Gods
           Spirit
           ever
           indited
           ,
           the
           most
           powerfull
           Sermon
           that
           Prophet
           or
           Apostle
           ever
           preached
           ,
           the
           deepest
           mysteries
           that
           not
           flesh
           and
           bloud
           but
           the
           holy
           Ghost
           hath
           revealed
           .
           Strange
           contempt
           .
           Is
           it
           possible
           that
           the
           creature
           should
           bee
           thus
           ignorant
           of
           his
           Creators
           voice
           ,
           thus
           presumptuous
           to
           censure
           him
           of
           rudenesse
           ?
           But
           t
           is
           so
           ,
           the
           tongues
           ,
           the
           pens
           ,
           the
           practises
           of
           not
           a
           few
           discover
           unto
           us
           this
           leprosie
           of
           Atheisticall
           contempt
           of
           Gods
           wisedome
           ,
           arising
           in
           their
           foreheads
           .
           T
           is
           well
           God
           hath
           not
           left
           himselfe
           without
           witnesse
           ,
           that
           he
           can
           speake
           eloquently
           as
           well
           as
           plainly
           ,
           But
           were
           it
           otherwise
           ,
           yet
           were
           it
           well
           still
           :
           and
           they
           would
           be
           found
           best
           Rhetoricians
           and
           Artists
           ,
           that
           can
           learne
           Gods
           art
           and
           not
           teach
           him
           .
           I
           proceede
           to
           a
           third
           danger
           ,
           and
           that
           is
        
         
           3.
           
           Profane
           study
           of
           sacred
           things
           ,
           to
           know
           onely
           not
           to
           doe
           ,
           to
           satisfie
           curiosity
           ,
           or
           give
           contentment
           to
           an
           all
           searching
           and
           comprehending
           wit
           ;
           who
           study
           Divinity
           as
           they
           would
           doe
           other
           arts
           ,
           looking
           for
           no
           further
           aide
           than
           Natures
           ability
           ,
           or
           as
           men
           doe
           trades
           and
           occupations
           meerely
           to
           make
           a
           living
           by
           it
           ,
           who
           reade
           the
           Scriptures
           as
           wee
           doe
           morall
           authors
           ,
           collecting
           what
           pleaseth
           their
           fancy
           ,
           to
           bee
           scattered
           as
           flowres
           of
           Rhetoricke
           here
           and
           there
           for
           the
           garnish
           of
           their
           discourse
           ,
           but
           no
           whit
           for
           sanctification
           of
           the
           heart
           .
           In
           all
           these
           there
           lies
           a
           
           poisonous
           humour
           which
           banes
           the
           soule
           ,
           and
           you
           shall
           observe
           it
           ,
           that
           there
           are
           few
           in
           whom
           is
           found
           ,
           such
           invincible
           hardnesse
           of
           heart
           ,
           consciences
           so
           farre
           stupified
           and
           senselesse
           in
           sinne
           ,
           mindes
           so
           devoide
           of
           all
           true
           touch
           of
           piety
           ,
           as
           those
           ,
           who
           frequently
           conversing
           in
           holy
           things
           ,
           doe
           as
           often
           pollute
           them
           by
           unhallowed
           hearts
           .
           There
           's
           yet
           a
           fourth
           disease
           mortall
           to
           him
           that
           's
           sicke
           of
           it
           ,
           and
           also
           spreading
           its
           contagion
           unto
           others
           ,
           that
           is
        
         
           4.
           
           Hereticall
           or
           Schismaticall
           opinions
           ,
           bred
           and
           maintained
           by
           pride
           and
           selfe-love
           ,
           or
           some
           other
           unsanctified
           affection
           which
           men
           give
           way
           unto
           ,
           joyned
           with
           bitter
           opposing
           of
           the
           truth
           .
           And
           heer
           's
           a
           mischiefe
           able
           to
           trouble
           a
           whole
           world
           :
           Councils
           ,
           Conferences
           ,
           Perswasions
           ,
           Arguments
           ,
           Edicts
           of
           banishment
           ,
           confiscation
           and
           death
           ;
           all
           the
           wisedome
           of
           the
           Word
           ,
           and
           power
           of
           the
           sword
           joyned
           together
           ,
           shall
           scarce
           bee
           able
           to
           put
           to
           death
           this
           monstrous
           birth
           of
           an
           hereticall
           braine
           ,
           so
           tenderly
           cherished
           by
           the
           master
           and
           his
           deare
           disciples
           .
        
         
           Well
           then
           ,
           you
           see
           in
           how
           slippery
           places
           wee
           stand
           ,
           and
           how
           easily
           we
           are
           supplanted
           by
           that
           strong
           one
           against
           whom
           wee
           wrastle
           :
           looke
           but
           a
           little
           into
           the
           story
           of
           times
           ,
           and
           you
           shall
           plainely
           reade
           your
           owne
           dangers
           in
           others
           misfortune
           .
           Never
           had
           Christ
           so
           much
           to
           doe
           with
           any
           as
           with
           the
           learned
           Scribes
           and
           Pharisees
           ,
           who
           by
           malicious
           depravations
           ,
           captious
           interrogatories
           ,
           secret
           practise
           ,
           and
           open
           violence
           ,
           most
           desperately
           resisted
           his
           Ministery
           ,
           in
           so
           much
           that
           our
           Saviour
           professeth
           the
           poore
           ignorant
           Publicans
           should
           goe
           to
           heaven
           before
           them
           ,
           who
           had
           the
           key
           of
           knowledge
           ,
           and
           would
           neither
           enter
           themselves
           ,
           nor
           suffer
           others
           that
           would
           ,
           to
           come
           in
           .
           The
           Athenians
           were
           the
           learnedst
           of
           the
           Grecians
           ,
           accounted
           then
           the
           only
           learned
           nation
           of
           the
           world
           :
           yet
           you
           see
           how
           course
           entertainment
           they
           gave
           unto
           the
           Gospell
           in
           the
           Apostles
           times
           ,
           scornfully
           despising
           the
           foolishnesse
           thereof
           ,
           in
           comparison
           of
           their
           owne
           superfine
           wisedome
           ;
           and
           in
           
           after
           times
           wee
           know
           ,
           that
           those
           Grecian
           wits
           proved
           the
           most
           dangerous
           Heretickes
           .
           T
           is
           true
           ,
           that
           the
           divell
           can
           make
           a
           Mercury
           a
           lying
           deceiver
           of
           any
           wood
           ;
           
             Iohn
             a
             Leyden
             ,
             Cn●pperdolling
          
           ,
           or
           our
           
             Henry
             Nicholls
          
           the
           father
           of
           the
           Familists
           ,
           with
           such
           other
           blockes
           ,
           are
           instruments
           fit
           enough
           for
           a
           common
           disturbance
           :
           but
           yet
           for
           the
           generall
           ,
           in
           all
           the
           shop
           of
           Hell
           ,
           there
           is
           no
           anvile
           so
           well
           set
           whereon
           to
           forge
           ,
           no
           engine
           so
           apt
           whereby
           to
           execute
           any
           choice
           piece
           of
           mischiefe
           ,
           as
           that
           man
           who
           is
           learned
           and
           lewd
           .
           The
           Heresies
           of
           all
           times
           approve
           it
           ,
           bred
           by
           men
           as
           vicious
           as
           learned
           ,
           even
           from
           Arius
           and
           upward
           ,
           downe
           unto
           Arminius
           .
           The
           fire
           of
           persecution
           alwayes
           burnes
           hottest
           in
           the
           raigne
           of
           some
           Iulian
           :
           and
           none
           so
           bitter
           cavillers
           against
           the
           Truth
           as
           a
           Libanius
           ,
           a
           Porphyrie
           ,
           an
           Appion
           ,
           a
           Cresconius
           .
           But
           once
           for
           all
           ,
           and
           worst
           of
           all
           take
           the
           Iesuites
           of
           these
           last
           times
           ,
           who
           as
           they
           have
           almost
           ingrost
           all
           the
           learning
           and
           honour
           from
           the
           rest
           of
           the
           shaven
           Friers
           ,
           so
           exceede
           them
           all
           in
           villany
           and
           impiety
           .
           Being
           men
           ,
           who
           of
           all
           others
           ,
           are
           found
           to
           bee
           the
           most
           impudent
           and
           shamelesse
           perverters
           of
           truth
           ,
           forgers
           of
           new
           and
           sublimated
           superstition
           ,
           corrupters
           of
           antiquity
           ;
           and
           not
           content
           to
           live
           in
           their
           owne
           element
           ,
           most
           dangerous
           intermedlers
           in
           all
           affaires
           of
           State
           ,
           most
           mischeivous
           contrivers
           of
           the
           destruction
           of
           Kingdomes
           .
        
         
           Wherefore
           let
           me
           exhort
           you
           in
           the
           words
           of
           the
           Apostle
           ,
           Grow
           in
           grace
           ,
           in
           the
           knowledge
           and
           acknowledgement
           of
           our
           Lord
           and
           Saviour
           Iesus
           Christ.
           And
           let
           me
           beseech
           you
           ,
           that
           you
           would
           bee
           pleas'd
           so
           to
           order
           your
           courses
           ,
           that
           your
           learning
           may
           grace
           your
           religion
           ,
           your
           religion
           may
           blesse
           your
           learning
           :
           this
           is
           but
           the
           halfe
           ,
           the
           lesser
           ,
           the
           worser
           halfe
           of
           Gods
           image
           and
           of
           a
           good
           man
           ;
           have
           both
           ,
           and
           bee
           for
           ever
           perfect
           Christians
           ,
           complete
           Scholars
           .
        
         
           Which
           that
           you
           may
           be
           ,
           let
           me
           perswade
           you
           to
           two
           things
           :
        
         
           1.
           
           To
           a
           constant
           and
           serious
           study
           of
           the
           Scriptures
           :
           
           But
           herein
           take
           heede
           ,
           that
           an
           holy
           and
           humble
           minde
           doe
           alwaies
           beare
           thee
           company
           .
           Thinke
           when
           thou
           openest
           this
           booke
           ,
           thou
           seest
           in
           the
           title
           of
           every
           book
           ,
           in
           the
           contents
           of
           every
           chapter
           this
           inscription
           ,
           
             Holinesse
             to
             the
             Lord.
          
           Nay
           ,
           every
           line
           breathes
           holinesse
           ,
           brings
           the
           very
           breath
           of
           that
           ever
           blessed
           and
           most
           holy
           Ghost
           .
           And
           bee
           assured
           ,
           that
           a
           heart
           surcharged
           with
           covetous
           desires
           ,
           ambitious
           thoughts
           ,
           voluptuous
           ,
           uncleane
           ,
           and
           impure
           affections
           ,
           is
           farre
           un
           fit
           for
           the
           study
           and
           meditation
           of
           these
           sacred
           writings
           ,
           and
           shall
           never
           attaine
           to
           the
           saving
           understanding
           thereof
           .
           Againe
           ,
           be
           humble
           and
           not
           proud
           ,
           sober
           and
           not
           curious
           :
           neglect
           no
           helpes
           of
           Nature
           or
           Art
           that
           may
           bee
           gotten
           ,
           nor
           relye
           too
           much
           upon
           either
           ,
           as
           foolish
           Anabaptists
           doe
           on
           the
           one
           side
           ,
           and
           presumptuous
           wits
           on
           the
           other
           ,
           whose
           stocke
           will
           soone
           decay
           .
           Study
           to
           obey
           ,
           not
           to
           dispute
           ,
           turne
           not
           conscience
           into
           questions
           and
           controversies
           ,
           lest
           whilst
           thou
           art
           resolving
           what
           to
           do
           ,
           thou
           doe
           just
           nothing
           .
           Draw
           not
           all
           to
           reason
           ,
           leave
           something
           for
           faith
           ;
           where
           thou
           canst
           not
           found
           the
           bottome
           ,
           admire
           the
           depth
           ,
           kisse
           the
           booke
           and
           lay
           it
           downe
           ,
           weepe
           over
           thine
           ignorance
           ,
           and
           send
           one
           heartie
           wish
           to
           heaven
           ,
           Oh
           when
           shall
           I
           come
           to
           know
           as
           I
           am
           knowne
           !
           Goe
           not
           without
           nor
           before
           thy
           guide
           ,
           but
           let
           thine
           eyes
           bee
           alwaies
           towards
           that
           Lambe
           who
           onely
           can
           open
           this
           booke
           ,
           and
           thy
           understanding
           .
           And
           then
           ,
           Blessed
           is
           he
           that
           readeth
           ,
           and
           he
           that
           heareth
           the
           words
           of
           the
           prophecy
           of
           this
           booke
           ,
           for
           the
           time
           is
           at
           hand
           :
           Yea
           ,
           the
           time
           is
           at
           hand
           when
           all
           shall
           be
           accomplished
           ,
           and
           wee
           must
           bee
           accomptable
           ,
           when
           arts
           shall
           cease
           ,
           tongues
           shall
           be
           abolished
           ,
           knowledge
           shall
           vanish
           away
           :
           Doe
           but
           thinke
           now
           one
           thought
           what
           will
           be
           the
           joy
           of
           thy
           conscience
           in
           that
           day
           ,
           when
           thou
           maist
           truly
           say
           ,
           Lord
           ,
           thou
           hast
           written
           to
           me
           the
           great
           things
           of
           thy
           Law
           ,
           and
           I
           have
           not
           accounted
           them
           a
           strange
           thing
           ;
           or
           with
           
             David
             ,
             I
             have
             hid
             thy
             Word
             within
             my
             heart
             ,
             that
             I
             might
             not
             erre
             from
             thy
             Commandements
             .
          
        
         
         
           2.
           
           This
           for
           your
           private
           ,
           in
           the
           second
           place
           attend
           to
           hearing
           as
           well
           as
           reading
           .
           It
           is
           a
           fault
           greatly
           reproveable
           in
           many
           ,
           who
           despise
           all
           but
           their
           owne
           study
           ;
           Gods
           ordinance
           of
           preaching
           ,
           and
           a
           moneths
           paines
           of
           the
           learned
           cannot
           do
           them
           so
           much
           good
           as
           an
           houres
           study
           of
           their
           owne
           ,
           who
           therefore
           out
           of
           scorne
           of
           Gods
           ordinance
           and
           other
           mens
           abilities
           will
           keepe
           home
           .
           And
           I
           could
           wish
           that
           yet
           it
           were
           so
           ,
           that
           whom
           God
           lookes
           for
           at
           the
           Church
           ,
           he
           might
           finde
           them
           in
           their
           studies
           :
           they
           should
           be
           though
           not
           so
           wel
           busied
           as
           they
           ought
           ,
           yet
           not
           so
           ill
           imployed
           as
           now
           they
           are
           .
           But
           I
           spare
           them
           in
           this
           place
           ,
           hoping
           that
           none
           heares
           mee
           who
           doth
           not
           hate
           this
           practise
           ,
           and
           tremble
           to
           cast
           such
           contempt
           upon
           the
           sacred
           office
           and
           ordination
           of
           the
           publike
           Ministery
           .
           I
           le
           rather
           touch
           upon
           our
           private
           ,
           an
           exercise
           of
           an
           inferiour
           nature
           ,
           yet
           of
           excellent
           use
           and
           great
           necessity
           .
           Let
           that
           before
           spoken
           perswade
           your
           attention
           and
           diligence
           in
           thriving
           by
           it
           ;
           and
           besides
           that
           ,
           know
           the
           worke
           of
           providence
           to
           be
           such
           ,
           that
           how
           simple
           soever
           the
           messenger
           be
           that
           brings
           it
           ,
           yet
           Gods
           words
           will
           alwaies
           accomplish
           that
           whereto
           it
           is
           sent
           ,
           in
           hardening
           or
           softening
           the
           heart
           .
           Here
           only
           let
           me
           commend
           unto
           your
           acceptance
           and
           expectation
           a
           double
           plainnesse
           needfull
           to
           be
           used
           :
        
         
           1.
           
           Of
           stile
           and
           speech
           ,
           that
           matter
           may
           have
           leave
           to
           command
           words
           ,
           and
           not
           bee
           constrained
           to
           follow
           them
           in
           servile
           attendance
           .
           How
           many
           excellent
           discourses
           are
           tortured
           ,
           wrested
           ,
           and
           pinched
           in
           ,
           &
           obscured
           through
           curiosity
           of
           penning
           ,
           hidden
           allusions
           ,
           forced
           phrases
           ,
           uncouth
           Epithites
           ,
           with
           other
           deformities
           of
           plaine
           speaking
           ;
           your
           owne
           eares
           and
           eyes
           may
           be
           sufficient
           judges
           .
           A
           great
           slavery
           ,
           to
           make
           the
           minde
           a
           servant
           to
           the
           tongue
           ,
           and
           so
           to
           tie
           her
           up
           in
           fetters
           ,
           that
           shee
           may
           not
           walke
           but
           by
           number
           and
           measure
           .
           Good
           speech
           ,
           make
           the
           most
           on
           't
           ,
           is
           but
           the
           garment
           of
           truth
           :
           and
           she
           is
           so
           glorious
           within
           ,
           shee
           needes
           no
           outward
           decking
           :
           yet
           if
           she
           doe
           appeare
           in
           a
           rayment
           of
           
           needle-worke
           ,
           it
           s
           but
           for
           a
           more
           majestike
           comelinesse
           ,
           not
           gawdy
           gainesse
           .
           Truth
           is
           like
           our
           first
           Parents
           ,
           most
           beautifull
           when
           naked
           ,
           t
           was
           sinne
           covered
           them
           ,
           t
           is
           ignorance
           hides
           this
           .
           Let
           perspicuity
           and
           method
           bee
           ever
           the
           graces
           of
           speech
           ;
           and
           distinctnesse
           of
           delivery
           the
           daughter
           of
           a
           cleer
           apprchension
           :
           for
           my self
           ,
           I
           must
           alwaies
           thinke
           they
           know
           not
           what
           they
           say
           ,
           who
           so
           speake
           ,
           as
           others
           know
           not
           what
           they
           meane
           .
           If
           they
           doe
           it
           of
           purpose
           ,
           they
           are
           envious
           to
           others
           ,
           and
           injurious
           to
           Nature
           :
           and
           the
           best
           interpretation
           I
           can
           make
           of
           such
           misty
           and
           cloudy
           eloquence
           ,
           is
           ,
           that
           it
           serves
           onely
           to
           shadow
           an
           ignorant
           minde
           ,
           or
           an
           ill
           meaning
           .
           T
           is
           naught
           in
           all
           discourse
           ,
           about
           religion
           much
           more
           ;
           as
           if
           the
           darknesse
           of
           our
           understanding
           were
           not
           hinderance
           enough
           ,
           without
           obscurity
           of
           speech
           :
           and
           of
           all
           ,
           I
           am
           sure
           in
           this
           kinde
           of
           exercise
           most
           un
           fit
           ,
           where
           both
           matter
           and
           auditors
           require
           plainnesse
           .
           Catechismes
           are
           pend
           like
           lawes
           ,
           in
           plaine
           not
           eloquent
           termes
           ,
           &
           its
           a
           great
           absurdity
           in
           definitions
           &
           summary
           decisions
           to
           seek
           after
           tropes
           and
           figures
           .
           Wherefore
           for
           curious
           discourses
           sitted
           to
           rub
           itching
           ears
           ,
           let
           AElians
           grave
           censure
           of
           Myrmerides
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           coaches
           with
           
           foure
           horses
           ,
           so
           little
           you
           might
           hide
           them
           undor
           a
           slies
           wing
           ,
           or
           Callicrates
           his
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           copies
           of
           verses
           written
           so
           small
           as
           a
           chery
           stone
           might
           hold
           them
           ,
           passe
           likewise
           upon
           them
           ,
           they
           are
           to
           say
           the
           least
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           a
           laborious
           losse
           of
           time
           .
           Certainely
           ,
           I
           finde
           both
           the
           one
           and
           the
           other
           cendemned
           in
           Pauls
           practise
           and
           the
           Iewes
           example
           .
           Hee
           was
           learned
           ,
           and
           spake
           all
           languages
           ,
           and
           that
           exactly
           eloquently
           ;
           if
           Gods
           teaching
           can
           doe
           any
           thing
           more
           than
           a
           Grammarians
           or
           Rhetoricians
           schoole
           ,
           yet
           in
           case
           of
           preaching
           hee
           would
           not
           doe
           that
           which
           he
           condemned
           in
           the
           false
           Apostles
           ,
           but
           professeth
           his
           opinion
           and
           practise
           ,
           1.
           
           
             Cor.
             2.
             1.
             
             I
             came
             not
             to
             you
             with
             excellency
             of
             words
             or
             of
             wisedome
             :
          
           and
           verse
           4.
           
             nor
             stood
             my
             word
             and
             my
             preaching
             in
             the
             entising
             speech
             of
             mans
             wisedome
             ,
             but
             in
             plaine
             evidence
             of
             the
             Spirit
             and
             of
             
             Power
          
           ;
           and
           he
           gives
           a
           reason
           for
           it
           ,
           verse
           5.
           
           
             That
             your
             faith
             should
             not
             be
             in
             the
             wisedome
             of
             men
          
           [
           as
           wrought
           by
           mans
           perswasion
           ]
           
             but
             in
             the
             power
             of
             God.
          
           Againe
           ,
           Exekiel
           was
           an
           eloquent
           man
           ,
           and
           the
           Iewes
           tooke
           a
           pleasure
           to
           heare
           him
           ,
           but
           where
           grace
           wanted
           what
           could
           his
           eloquence
           helpe
           ?
           Yee
           shall
           have
           it
           in
           Gods
           owne
           words
           ,
           
             Ezek
             33.
             31.
             32.
             
             They
             come
             unto
             thee
             as
             a
             people
             useth
             to
             come
             ,
             and
             my
             people
             sit
             before
             thee
             ,
             and
             heare
             thy
             words
             ,
             but
             they
             will
             not
             doe
             them
             :
             for
             with
             their
             mouths
             they
          
           *
           [
           make
           jests
           ,
           ]
           
             and
             their
             heart
             goeth
             after
             their
             covetousnesse
             .
          
           But
           it
           may
           be
           Ezekiels
           utterance
           was
           harsh
           ,
           and
           they
           were
           offended
           at
           it
           .
           No
           ,
           it
           followes
           :
           
             And
             loe
             thou
             art
             unto
             them
             as
             a
             very
             lovely
             song
             of
             one
             that
             hath
             a
             pleasant
             voice
             ,
             and
             can
             play
             well
             on
             an
             instrument
             ;
             for
             they
             heare
             thy
             words
             ,
             but
             they
             doe
             them
             not
             .
          
           This
           for
           speech
           ,
           the
           other
           plainnesse
           is
        
         
           2.
           
           Of
           the
           matter
           ,
           that
           ye
           will
           give
           mee
           leave
           to
           enquire
           after
           the
           old
           way
           and
           to
           walke
           in
           it
           ,
           I
           meane
           that
           plaine
           path
           which
           the
           Scriptures
           have
           laid
           forth
           before
           us
           ,
           the
           easiest
           I
           assure
           me
           ,
           to
           be
           found
           ,
           the
           safest
           to
           travel
           in
           .
           Mens
           writings
           are
           infinite
           ,
           their
           opinions
           changeable
           ,
           their
           resolutions
           doubtfull
           :
           and
           if
           wee
           begin
           there
           ,
           wee
           are
           out
           of
           the
           way
           at
           the
           first
           entrance
           ;
           and
           t
           is
           hazzard
           but
           wee
           loose
           truth
           and
           our selves
           among
           so
           many
           turnings
           and
           windings
           of
           errors
           ,
           heresies
           ,
           opinions
           ,
           conjectures
           ,
           quarrelsome
           contradictions
           ,
           disputes
           ,
           and
           brawling
           controversies
           as
           we
           shall
           meete
           withall
           .
           Who
           would
           be
           so
           troubled
           in
           his
           way
           to
           heaven
           ,
           thus
           wearied
           and
           vexed
           with
           endlesse
           and
           needlesse
           discourses
           ,
           which
           like
           the
           envious
           Amalekites
           set
           upon
           us
           in
           our
           sore
           travell
           towards
           Canaan
           ,
           assaulting
           the
           simplicity
           of
           our
           faith
           ,
           disquieting
           the
           peace
           of
           conscience
           by
           strange
           decisions
           of
           doubtfull
           cases
           ,
           darkning
           the
           cleer
           light
           of
           sacred
           Scripture
           which
           shines
           dimme
           through
           such
           painted
           glasse
           ,
           and
           in
           briefe
           ,
           mingling
           the
           sincer●
           milke
           of
           the
           Word
           with
           the
           noisome
           ingredients
           of
           carnall
           reason
           ,
           and
           corrupt
           affections
           ?
           Surely
           ,
           we
           doe
           not
           
           beleeve
           when
           we
           read
           that
           in
           the
           12.
           of
           Eccl.
           v.
           12.
           
           
             There
             is
             no
             end
             of
             making
             of
             bookes
             ,
             and
             much
             reading
             is
             a
             wearinesse
             to
             the
             flesh
             :
          
           if
           we
           did
           ,
           we
           would
           hence
           learne
           to
           see
           a
           fault
           ,
           which
           an
           eager
           desire
           of
           learning
           ,
           not
           wel
           guided
           ,
           drawes
           upon
           us
           all
           that
           would
           be
           schollars
           .
           A
           strange
           curiosity
           to
           prie
           into
           all
           books
           of
           the
           same
           kinde
           ,
           thinking
           wee
           never
           know
           the
           truth
           till
           wee
           know
           what
           all
           men
           have
           said
           of
           it
           .
           And
           are
           we
           certaine
           then
           wee
           have
           it
           ?
           It
           were
           somewhat
           if
           t
           were
           in
           learning
           as
           t
           is
           in
           bearing
           of
           a
           burden
           ,
           where
           many
           weake
           men
           may
           beare
           that
           which
           one
           or
           few
           cannot
           .
           But
           in
           the
           search
           of
           knowledge
           it
           fares
           as
           in
           descrying
           a
           thing
           a
           farre
           off
           ,
           where
           one
           quicke
           sight
           will
           see
           further
           than
           a
           thousand
           cleere
           eyes
           .
           It
           is
           most
           usuall
           in
           comparing
           of
           humane
           authors
           :
           for
           the
           Scriptures
           ,
           its
           certaine
           that
           they
           alone
           without
           other
           helpes
           are
           sufficient
           for
           our
           direction
           in
           all
           necessary
           truth
           ,
           and
           were
           our
           hearts
           inflamed
           with
           love
           of
           their
           excellent
           holinesse
           ,
           and
           our
           heads
           a
           little
           more
           acquainted
           with
           study
           and
           meditation
           therein
           ,
           wee
           should
           finde
           by
           experience
           that
           more
           light
           shineth
           in
           this
           sunne
           than
           in
           all
           the
           starres
           of
           the
           Church
           ,
           which
           doe
           but
           borrow
           their
           light
           from
           hence
           .
           For
           mine
           owne
           part
           ,
           I
           have
           alwaies
           wondred
           at
           the
           discord
           between
           the
           doctrine
           and
           practice
           of
           many
           Divines
           ,
           who
           stiffely
           and
           truly
           maintaining
           against
           the
           Papists
           the
           all-sufficiency
           of
           Scriptures
           for
           heavenly
           instruction
           ,
           doe
           yet
           in
           their
           private
           studies
           condemne
           them
           of
           insufficiency
           ,
           bestowing
           ,
           to
           say
           the
           least
           ,
           three
           parts
           of
           their
           times
           and
           paines
           in
           the
           wearisome
           reading
           of
           those
           huge
           volumes
           of
           Fathers
           ,
           Schoole-men
           ,
           and
           other
           Writers
           ,
           for
           one
           part
           which
           they
           spend
           in
           the
           meditation
           of
           the
           Scriptures
           .
           Wee
           love
           to
           seeke
           gold
           among
           drosse
           ,
           when
           wee
           may
           have
           it
           ready
           tried
           and
           purified
           to
           our
           hands
           ,
           yea
           pure
           as
           mettall
           tryed
           in
           a
           furnace
           and
           fined
           seven
           times
           ,
           as
           the
           Prophet
           speakes
           ,
           Psal.
           12.
           6.
           
           Blame
           not
           my
           resolution
           to
           follow
           Salomons
           admonition
           ;
           By
           these
           things
           my
           sonne
           bee
           admonished
           ,
           
           and
           to
           goe
           to
           the
           living
           not
           to
           the
           dead
           ,
           to
           the
           Law
           and
           Testimony
           ,
           the
           lively
           oracles
           of
           God
           ;
           ever
           speaking
           loud
           enough
           if
           wee
           have
           eares
           to
           heare
           what
           the
           Spirit
           saith
           ,
           and
           plaine
           enough
           ,
           if
           ,
           as
           our
           Apostle
           speakes
           ,
           wee
           had
           our
           wits
           exercised
           to
           discerne
           both
           good
           and
           evill
           .
           You
           shall
           doe
           mee
           wrong
           to
           conceive
           any
           such
           meaning
           by
           my
           words
           ,
           as
           if
           I
           would
           dash
           out
           all
           writings
           of
           men
           with
           one
           stroke
           ,
           or
           condemne
           all
           Libraries
           to
           the
           fire
           :
           an
           arrogant
           impiety
           it
           were
           so
           to
           thinke
           or
           speake
           of
           mens
           paines
           in
           writing
           ,
           and
           Gods
           providence
           in
           *
           preserving
           their
           bookes
           .
           No.
           I
           touch
           none
           but
           those
           who
           consult
           onely
           with
           flesh
           and
           bloud
           ,
           men
           like
           themselves
           ,
           out
           of
           whose
           discourses
           they
           frame
           to
           themselves
           an
           humane
           divinity
           ,
           making
           such
           to
           be
           pillars
           that
           should
           bee
           but
           helpers
           of
           their
           faith
           :
           which
           how
           likely
           t
           is
           to
           faile
           in
           time
           of
           triall
           ,
           I
           wish
           them
           to
           forecast
           betime
           ,
           before
           they
           feele
           it
           too
           late
           .
           Among
           you
           ,
           my
           Brethren
           ,
           I
           suppose
           there
           is
           none
           who
           had
           not
           rather
           have
           his
           soule
           saved
           ,
           than
           his
           fancy
           pleased
           :
           and
           therefore
           will
           bee
           willing
           to
           beleeve
           where
           God
           affirmes
           ,
           to
           obey
           where
           he
           commands
           ,
           without
           mans
           authority
           to
           convince
           your
           reason
           or
           perswade
           your
           affections
           .
           And
           if
           so
           ,
           I
           am
           eased
           of
           the
           most
           troublesome
           &
           least
           profitable
           toile
           ,
           the
           curious
           search
           and
           allegations
           of
           Authors
           :
           which
           if
           you
           do
           expect
           ,
           you
           overburden
           me
           ;
           if
           I
           should
           promise
           ,
           I
           should
           belie
           mine
           owne
           knowledge
           ,
           and
           as
           I
           suppose
           ,
           your
           opinion
           of
           my
           meannesse
           .
           Furthermore
           ,
           for
           deeper
           speculations
           ,
           new-minted
           Divinity
           ,
           or
           elder
           Heresies
           buried
           in
           hell
           with
           their
           authors
           ,
           or
           strange
           opinions
           husht
           up
           in
           silence
           ,
           it
           will
           bee
           a
           wrong
           to
           imbroile
           the
           mindes
           of
           such
           an
           auditory
           ,
           and
           to
           shake
           them
           with
           the
           unseasonable
           blasts
           of
           doubtfull
           disputes
           ,
           before
           they
           have
           taken
           deeper
           roote
           in
           the
           faith
           .
           You
           must
           pardon
           mee
           ,
           I
           speake
           to
           those
           whom
           this
           exercise
           most
           concernes
           ,
           that
           are
           the
           yonguer
           in
           age
           and
           knowledge
           .
           And
           therefore
           I
           must
           beseech
           you
           beloved
           ,
           and
           much
           respected
           in
           the
           Lord
           ,
           who
           are
           the
           elder
           and
           
           stronger
           in
           the
           Lords
           stocke
           ,
           to
           give
           mee
           leave
           to
           drive
           on
           in
           Iacobs
           pace
           ,
           so
           as
           I
           weary
           not
           ,
           nor
           leave
           behinde
           the
           more
           tender
           Lambes
           .
           I
           dare
           say
           wee
           may
           all
           at
           last
           come
           to
           Canaan
           ,
           and
           yet
           breake
           no
           company
           :
           He
           that
           gives
           to
           them
           that
           want
           ,
           takes
           not
           away
           from
           them
           that
           have
           :
           and
           you
           know
           that
           men
           may
           bee
           nourished
           with
           milk
           ,
           though
           infants
           cannot
           live
           with
           stronger
           meate
           .
        
         
           Finis
           Prologi
           .
        
      
    
     
       
         
         
         
           THE
           NATVRE
           AND
           properties
           of
           GRACE
           and
           FAITH
           .
        
         
           THe
           summe
           of
           all
           Christian
           dueties
           is
           briefly
           comprised
           under
           these
           two
           heads
           ,
           Agenda
           and
           Credenda
           ,
           Doing
           and
           Beleeving
           .
           Which
           the
           Apostle
           ,
           2.
           
           Tim.
           1.
           13.
           makes
           the
           two
           maine
           parts
           of
           all
           wholesome
           doctrine
           ;
           Hold
           fast
           the
           form
           of
           sound
           words
           which
           thou
           hast
           heard
           of
           mee
           ,
           in
           Faith
           and
           Love
           which
           is
           in
           Christ
           Iesus
           .
           The
           Epitome
           of
           Love
           is
           the
           morall
           Law
           ,
           briefly
           contained
           in
           ten
           ,
           more
           briefly
           in
           two
           precepts
           ;
           Thou
           shalt
           love
           the
           Lord
           thy
           God
           with
           all
           thine
           heart
           ;
           and
           ,
           Thou
           shalt
           love
           thy
           neighbour
           as
           thy selfe
           .
           The
           sum
           of
           Faith
           more
           at
           large
           delivered
           in
           the
           Apostolicall
           writings
           ,
           is
           shortly
           drawne
           into
           that
           excellent
           compendium
           which
           wee
           now
           use
           ,
           and
           call
           the
           Apostles
           Creede
           ,
           containing
           the
           substance
           of
           Evangelicall
           doctrine
           .
           Both
           these
           ,
           Faith
           and
           Love
           ,
           have
           one
           common
           adversary
           ,
           Satan
           ,
           by
           whom
           they
           have
           beene
           continually
           assaulted
           ,
           and
           whether
           more
           dangerously
           ,
           it
           is
           not
           easie
           to
           determine
           :
           they
           seeme
           both
           to
           bee
           imbarked
           together
           in
           the
           same
           bottome
           ;
           
           and
           if
           Conscience
           suffer
           shipwrack
           ,
           Faith
           sinkes
           too
           :
           and
           if
           Faith
           the
           most
           precious
           lading
           be
           throwne
           overboard
           ,
           I
           doubt
           how
           Charity
           will
           be
           able
           to
           make
           a
           saving
           voiage
           .
           As
           Paul
           said
           of
           the
           Marriners
           attempting
           an
           escape
           in
           their
           dangerous
           passage
           ,
           so
           I
           of
           those
           ,
           Except
           
           they
           abide
           in
           the
           ship
           ,
           ve
           cannot
           be
           saved
           :
           and
           you
           may
           observe
           it
           equally
           difficult
           ,
           to
           find
           an
           Hereticke
           vertuous
           ,
           or
           an
           Atheisticall
           vicious
           liver
           ,
           a
           true
           beleever
           .
           Wherefore
           the
           divell
           cares
           not
           much
           where
           he
           begins
           his
           battery
           ,
           yet
           if
           I
           be
           not
           deceived
           ,
           hee
           had
           rather
           enter
           upon
           the
           Church
           by
           undermining
           the
           Faith
           with
           Heresies
           ,
           than
           at
           an
           open
           breach
           upon
           good
           manners
           .
           Ill
           manners
           finde
           more
           resistance
           ;
           there
           's
           feare
           of
           lawes
           and
           rod
           of
           discipline
           to
           curbe
           them
           ,
           they
           want
           their
           apologies
           and
           colourable
           excuses
           ,
           &
           so
           lye
           open
           to
           the
           reproofe
           and
           hatred
           of
           morall
           honesty
           ;
           they
           come
           accompanied
           with
           shame
           and
           disgrace
           following
           at
           the
           heeles
           ,
           which
           hinders
           their
           appearing
           and
           entertainment
           in
           publike
           .
           But
           Heresie
           easily
           enters
           and
           quickly
           spreads
           abroad
           :
           it
           findes
           favourers
           enough
           ,
           having
           the
           advantage
           of
           mens
           common
           infirmity
           ,
           who
           are
           apt
           to
           entertaine
           novelties
           ,
           and
           take
           a
           pride
           to
           bee
           singular
           ,
           it
           comes
           armed
           with
           reason
           and
           such
           justifications
           ,
           as
           it
           thinkes
           it
           needs
           not
           blush
           ,
           being
           painted
           over
           with
           the
           colour
           of
           truth
           :
           lastly
           ,
           it
           aimes
           at
           the
           fairest
           ,
           the
           Leaders
           of
           the
           flocke
           ,
           whose
           authority
           and
           example
           speedily
           infects
           the
           rest
           .
           With
           this
           weapon
           hath
           the
           Dragon
           made
           warre
           with
           the
           woman
           ,
           raising
           up
           even
           of
           her
           owne
           children
           such
           as
           have
           fought
           against
           her
           by
           damnable
           Heresies
           against
           all
           the
           Articles
           of
           Faith.
           Of
           which
           ,
           part
           have
           been
           cut
           asunder
           by
           the
           sword
           of
           the
           Spirit
           ,
           and
           yet
           some
           againe
           reviving
           ,
           have
           been
           brought
           into
           the
           field
           under
           new
           colours
           :
           part
           though
           convicted
           &
           :
           condemned
           ,
           yet
           stand
           it
           out
           under
           the
           support
           of
           tyrannicall
           violence
           ,
           &
           remain
           to
           this
           day
           in
           that
           Augean
           stable
           ,
           that
           sink
           or
           common
           sewer
           of
           the
           Romish
           Synagogue
           ,
           whereto
           all
           Heresies
           almost
           of
           former
           &
           latter
           times
           have
           made
           their
           confluence
           .
           Besides
           a
           new
           breed
           
           of
           Hereticall
           opinions
           ,
           not
           plainly
           denying
           ,
           but
           by
           consequent
           overturning
           
             sursum
             vorsum
          
           the
           maine
           Articles
           of
           Christian
           beleefe
           :
           and
           therefore
           are
           so
           much
           the
           mo●e
           dangerous
           ,
           by
           how
           much
           the
           lesse
           easily
           they
           are
           discernable
           in
           their
           damnable
           issues
           ;
           So
           as
           the
           Doctrine
           thereof
           is
           no
           lesse
           perplexed
           with
           strange
           disputes
           and
           difficulties
           ,
           than
           the
           Grace
           it selfe
           is
           continually
           assaulted
           by
           fearefull
           doubting
           and
           distrust
           .
           Whether
           it
           bee
           mans
           infelicity
           to
           be
           ignorant
           of
           that
           which
           stands
           him
           in
           most
           stead
           ,
           or
           the
           divells
           malice
           to
           lessen
           our
           comforts
           in
           the
           vse
           of
           Faith
           ,
           by
           confounding
           our
           understanding
           in
           the
           knowledge
           of
           the
           nature
           thereof
           ,
           that
           so
           we
           might
           either
           dangerously
           erre
           ,
           or
           discomfortably
           doubt
           touching
           the
           truth
           of
           it
           in
           our selves
           ,
           or
           Writers
           misexplication
           of
           that
           excellent
           grace
           through
           their
           ,
           own
           weaknes
           or
           want
           of
           faith
           :
           sure
           I
           am
           ,
           if
           any
           point
           of
           Divinity
           ,
           this
           touching
           faith
           is
           full
           of
           much
           obscurity
           and
           contention
           .
           T
           is
           much
           ,
           men
           should
           have
           a
           grace
           so
           divine
           and
           powerfull
           ,
           and
           yet
           know
           not
           what
           it
           is
           ,
           but
           as
           the
           Apostle
           speakes
           of
           men
           ,
           Faith
           is
           not
           of
           all
           ,
           so
           may
           wee
           say
           of
           Writers
           ,
           All
           have
           not
           faith
           that
           write
           of
           it
           ,
           especially
           Popish
           Doctors
           ,
           who
           speaking
           of
           faith
           but
           by
           imagination
           ,
           have
           profanely
           censured
           the
           faith
           of
           Gods
           elect
           ,
           expounded
           by
           Protestants
           according
           to
           Scripture
           ,
           to
           bee
           but
           a
           very
           fancy
           .
           Among
           whose
           curious
           and
           Metaphysicall
           discourses
           of
           this
           subject
           ,
           he
           that
           wants
           faith
           shall
           never
           finde
           it
           ,
           and
           hee
           that
           hath
           faith
           may
           chance
           lose
           it
           :
           at
           least
           the
           life
           and
           powerfull
           practice
           of
           it
           ,
           whilst
           his
           head
           is
           intangled
           in
           subtile
           and
           nice
           speculations
           about
           it
           .
           For
           our selves
           ,
           let
           it
           be
           our
           care
           so
           to
           speake
           and
           judge
           of
           faith
           ,
           as
           that
           most
           precious
           grace
           which
           is
           given
           us
           to
           save
           our
           soules
           ,
           not
           exercise
           our
           wits
           ;
           the
           knowledge
           whereof
           by
           contemplation
           is
           most
           empty
           and
           vain
           ,
           without
           the
           reall
           inhabitation
           of
           it
           within
           our
           soules
           .
           It
           shall
           be
           my
           weake
           and
           yet
           best
           endeavour
           ,
           by
           the
           helpe
           of
           Gods
           assistance
           ,
           to
           give
           you
           the
           knowledge
           thereof
           ,
           so
           farre
           as
           the
           word
           in
           manifold
           precepts
           ,
           and
           examples
           of
           the
           Saints
           ,
           together
           
           with
           the
           paines
           of
           the
           learned
           have
           discovered
           it
           to
           my
           poore
           understanding
           .
           In
           the
           unfolding
           of
           the
           nature
           of
           it
           I
           must
           spend
           more
           time
           ,
           than
           at
           first
           I
           purposed
           to
           doe
           ,
           because
           in
           this
           point
           some
           other
           parts
           of
           Divinity
           are
           so
           enterwoven
           and
           linked
           one
           with
           another
           ,
           that
           without
           the
           knowledge
           of
           all
           ,
           wee
           shall
           not
           cleerly
           discerne
           of
           any
           alone
           .
           Such
           are
           our
           Vocation
           the
           forerunner
           ,
           and
           our
           Iustification
           the
           follower
           of
           our
           faith
           .
           All
           that
           I
           have
           to
           say
           ,
           I
           will
           reduce
           to
           these
           foure
           generalls
           ;
        
         
           1.
           
           Touching
           the
           antecedents
           of
           faith
           ,
           namely
           our
           Conversion
           &
           Vocation
           :
           of
           which
           so
           much
           ,
           as
           shal
           serve
           to
           discover
           unto
           us
           the
           generation
           and
           birth
           of
           faith
           .
        
         
           2.
           
           Touching
           the
           nature
           of
           faith
           it selfe
           ,
           wherein
           the
           being
           of
           that
           most
           heavenly
           vertue
           consists
           .
        
         
           3.
           
           Concerning
           the
           consequents
           and
           concomitants
           of
           faith
           ,
           both
           in
           regard
           of
           God
           ,
           as
           Iustification
           ,
           and
           our selves
           ,
           as
           Obedience
           ,
           whereby
           we
           may
           be
           able
           to
           judge
           as
           of
           the
           benefit
           ,
           so
           of
           the
           truth
           of
           our
           faith
           .
        
         
           4.
           
           Concerning
           the
           opposites
           and
           enemies
           of
           faith
           ,
           the
           knowledge
           whereof
           may
           arme
           us
           against
           them
           .
        
         
           For
           the
           first
           ,
           namely
           our
           Conversion
           ,
           the
           knowledge
           thereof
           will
           give
           us
           some
           light
           to
           finde
           out
           how
           faith
           is
           wrought
           in
           us
           :
           which
           by
           Divines
           is
           made
           the
           first
           degree
           of
           our
           Conversion
           ,
           and
           last
           Terminus
           of
           our
           effectuall
           Vocation
           .
           However
           ,
           a
           part
           it
           is
           ,
           and
           that
           a
           principall
           one
           too
           ,
           of
           our
           first
           resurrection
           from
           the
           death
           of
           sinne
           ,
           to
           the
           supernaturall
           life
           of
           grace
           .
           Which
           that
           it
           may
           appeare
           ,
           we
           must
           distinctly
           consider
           of
           the
           threefold
           difference
           of
           such
           qualities
           as
           are
           in
           the
           reasonable
           soule
           ,
           and
           doe
           either
           help
           or
           hinder
           it
           in
           its
           operations
           .
           This
           difference
           is
           according
           to
           mans
           triple
           estate
           :
        
         
           1.
           
           In
           the
           state
           of
           innocency
           man
           was
           created
           right
           or
           upright
           ,
           Eccl.
           7.
           29.
           and
           very
           good
           ,
           
             Gen.
             1
             ,
             ult
          
           .
           endowed
           with
           such
           strength
           and
           integrity
           in
           all
           parts
           ,
           as
           did
           wholly
           dispose
           them
           to
           all
           operations
           conformable
           to
           Gods
           will.
           His
           understanding
           ,
           so
           farre
           as
           was
           needefull
           before
           his
           translation
           ,
           had
           a
           cleer
           apprehension
           of
           the
           
           Deity
           in
           his
           nature
           ,
           attributes
           and
           worship
           ,
           as
           also
           of
           the
           creatures
           in
           their
           essence
           and
           qualities
           .
           His
           will
           embraced
           and
           clave
           fast
           unto
           God
           ,
           whom
           Adam
           knew
           to
           be
           the
           author
           of
           his
           being
           and
           happinesse
           .
           His
           affections
           and
           all
           inferiour
           faculties
           ,
           obeyed
           without
           all
           resistance
           the
           rule
           of
           reason
           and
           motions
           of
           the
           sanctified
           Will.
           This
           universall
           holinesse
           and
           perfection
           in
           the
           whole
           man
           ,
           was
           that
           Image
           of
           God
           ,
           or
           originall
           justice
           wherein
           Adam
           was
           created
           ,
           but
           continued
           not
           .
           For
           in
           the
           second
           place
        
         
           2.
           
           After
           his
           fall
           ,
           for
           a
           punishment
           of
           his
           wilfull
           transgression
           ,
           God
           withdrew
           from
           Adam
           this
           his
           Image
           ,
           and
           stript
           him
           naked
           of
           that
           habite
           of
           grace
           and
           perfect
           holinesse
           ,
           wherewith
           he
           was
           before
           in
           all
           parts
           qualified
           :
           leaving
           onely
           here
           and
           there
           some
           few
           traces
           or
           lines
           of
           that
           excellent
           Character
           unblotted
           out
           .
           And
           now
           in
           place
           of
           originall
           justice
           succeeds
           originall
           corruption
           ,
           being
           an
           universall
           depravation
           and
           disability
           of
           mans
           whole
           nature
           ,
           to
           work
           well
           and
           conformably
           to
           the
           law
           of
           his
           first
           creation
           .
           The
           understanding
           is
           dark
           ,
           erroneous
           ,
           confused
           in
           the
           apprehension
           of
           naturall
           ,
           stark
           blinde
           in
           perceiving
           spirituall
           things
           .
           The
           will
           froward
           &
           averse
           from
           affecting
           or
           choosing
           its
           chief
           good
           .
           The
           affections
           and
           lower
           faculties
           disorderly
           ,
           violent
           ,
           untameable
           .
           And
           this
           universall
           corruption
           of
           mans
           nature
           is
           that
           which
           we
           call
           the
           image
           of
           Satan
           ,
           to
           whom
           Adam
           by
           his
           fall
           became
           like
           ,
           and
           in
           Scripture
           it
           is
           termed
           ,
           The
           flesh
           ,
           The
           old
           man
           ,
           The
           sinne
           that
           dwelleth
           in
           us
           ,
           The
           sinne
           of
           the
           world
           ,
           The
           law
           of
           sin
           ,
           The
           law
           in
           our
           members
           ,
           The
           body
           of
           death
           ,
           Concupiscence
           or
           Lust
           ,
           also
           The
           first
           death
           of
           the
           soule
           ,
           which
           Adam
           died
           immediately
           upon
           his
           sin
           ;
           in
           which
           death
           and
           separation
           of
           grace
           from
           the
           soule
           ,
           all
           Adams
           posterity
           remaine
           dead
           and
           rotten
           till
           they
           be
           quickned
           againe
           by
           Christ.
           Whereas
           then
           the
           soule
           being
           of
           a
           lively
           and
           active
           substance
           ,
           worketh
           altogether
           by
           and
           according
           to
           its
           inherent
           qualities
           ;
           where
           they
           are
           onely
           good
           ,
           all
           the
           actions
           thereof
           are
           regular
           ;
           where
           naught
           ,
           there
           all
           its
           operations
           
           must
           needs
           be
           crooked
           and
           incongruous
           :
           as
           in
           men
           unregenerate
           ,
           of
           whom
           the
           Apostle
           gives
           this
           definitive
           sentence
           ,
           They
           that
           are
           in
           the
           flesh
           cannot
           please
           God.
           And
           out
           of
           this
           roote
           growes
           that
           fruit
           which
           wee
           properly
           call
           mans
           aversion
           or
           turning
           from
           God
           to
           himselfe
           ,
           to
           Satan
           ,
           to
           any
           creature
           ,
           yeelding
           service
           and
           love
           to
           any
           but
           to
           God
           ,
           to
           whom
           onely
           he
           owes
           it
           .
        
         
           3.
           
           But
           there
           is
           yet
           a
           third
           estate
           ,
           wherein
           the
           habits
           of
           righteousnesse
           and
           sinne
           are
           not
           severed
           as
           in
           the
           former
           two
           ,
           but
           coupled
           both
           together
           :
           and
           this
           is
           in
           the
           state
           of
           grace
           ,
           when
           holinesse
           is
           againe
           infused
           into
           our
           natures
           ,
           and
           corruption
           done
           away
           in
           part
           .
           Which
           worke
           of
           the
           holy
           Ghost
           upon
           us
           ,
           is
           set
           forth
           by
           sundry
           appellations
           in
           Scriptures
           ,
           all
           signifying
           but
           divers
           circumstances
           of
           one
           and
           the
           same
           thing
           .
           It
           s
           called
           the
           Spirit
           ,
           the
           new
           man
           ,
           the
           new
           creature
           ,
           our
           regeneration
           or
           
           begetting
           againe
           ,
           our
           renascentia
           or
           new
           birth
           ,
           our
           renovation
           or
           renewing
           ,
           the
           law
           of
           our
           minds
           ,
           viz.
           renewed
           ,
           the
           first
           resurrection
           from
           the
           dead
           ,
           our
           effectuall
           vocation
           ,
           our
           conversion
           ;
           and
           in
           one
           word
           which
           compriseth
           and
           expoundeth
           the
           extent
           of
           all
           the
           rest
           ,
           
             Our
             Sanctification
          
           ,
           which
           is
           nothing
           but
           that
           Image
           of
           God
           ,
           which
           we
           had
           &
           lost
           in
           Adam
           ,
           restored
           unto
           us
           again
           by
           the
           supernaturall
           worke
           of
           Gods
           Spirit
           ,
           creating
           holinesse
           or
           grace
           in
           our
           unholy
           and
           gracelesse
           hearts
           .
           For
           then
           only
           are
           we
           renewed
           being
           made
           new
           men
           and
           new
           creature
           ,
           then
           onely
           begot
           and
           borne
           againe
           by
           the
           Spirit
           ,
           then
           raised
           to
           life
           ,
           effectually
           called
           and
           turned
           from
           darknesse
           to
           light
           ,
           when
           we
           are
           sanctified
           throughout
           by
           this
           new
           quality
           of
           grace
           brought
           into
           us
           ,
           rectifying
           and
           repairing
           every
           part
           of
           our
           whole
           man.
           In
           which
           state
           the
           operations
           of
           the
           soule
           are
           mixt
           ,
           neither
           simply
           good
           as
           in
           the
           first
           ,
           nor
           simply
           evill
           as
           in
           the
           second
           ,
           but
           partaking
           of
           both
           qualities
           ,
           according
           to
           the
           different
           habites
           of
           corruption
           and
           grace
           ,
           whereby
           the
           soule
           is
           depraved
           or
           perfected
           in
           her
           working
           .
           Now
           the
           proper
           fruit
           of
           this
           renued
           grace
           is
           our
           Conversion
           or
           Turning
           unto
           God
           ,
           when
           upon
           the
           infusion
           of
           spirituall
           life
           
           and
           grace
           ,
           we
           begin
           again
           to
           acknowledge
           our
           Creator
           ,
           and
           forsaking
           our
           lusts
           ,
           Satan
           ,
           and
           the
           creature
           ,
           to
           fasten
           againe
           our
           love
           upon
           God
           that
           made
           our
           soules
           ,
           and
           best
           deserves
           our
           service
           .
        
         
           But
           yet
           touching
           this
           our
           sanctification
           or
           inherent
           righteousnesse
           ,
           we
           are
           to
           enquire
           a
           little
           more
           distinctly
           :
           and
           for
           the
           cleerer
           understanding
           of
           it
           ,
           to
           distinguish
           betweene
        
         
           
             1.
             
             The
             Habit
             of
             Grace
             ,
          
           
             2.
             
             The
             Operations
             proceeding
             from
             thence
             .
          
        
         
           The
           sacred
           habite
           of
           grace
           is
           one
           supernaturall
           qualitie
           of
           holinesse
           universally
           infused
           into
           all
           the
           powers
           of
           the
           soule
           at
           once
           ,
           and
           spreading
           it selfe
           over
           all
           ,
           leaves
           no
           part
           unsanctified
           ,
           as
           corruption
           on
           the
           contrary
           leaves
           no
           part
           untainted
           .
           And
           as
           this
           being
           one
           containes
           in
           it
           originally
           the
           seed
           of
           every
           sinne
           ,
           so
           doth
           the
           other
           of
           every
           gracious
           action
           .
           It
           is
           bestowed
           on
           every
           elect
           person
           ,
           through
           the
           worke
           of
           the
           holy
           Ghost
           ,
           who
           when
           hee
           enters
           to
           take
           possession
           of
           the
           heart
           by
           his
           quickning
           and
           sanctifying
           vertue
           ,
           brings
           life
           &
           holinesse
           not
           to
           one
           only
           part
           ,
           but
           to
           all
           at
           once
           .
           I
           say
           to
           all
           at
           once
           ,
           in
           the
           habituall
           renovation
           of
           every
           part
           :
           For
           grace
           comes
           into
           the
           soule
           like
           light
           into
           the
           aire
           ,
           which
           ,
           before
           darke
           ,
           is
           in
           all
           parts
           at
           once
           illuminated
           ;
           or
           as
           heate
           into
           cold
           water
           ,
           that
           spreads
           it selfe
           through
           the
           whole
           substance
           ;
           or
           as
           the
           soule
           into
           the
           body
           of
           Lazarus
           ,
           or
           the
           Shunamites
           childe
           ,
           not
           by
           degrees
           but
           all
           at
           once
           infused
           ,
           and
           giving
           life
           to
           every
           part
           .
           So
           is
           our
           new
           man
           borne
           at
           once
           ,
           though
           he
           grow
           by
           degrees
           :
           that
           is
           ,
           the
           soule
           in
           our
           conversion
           is
           at
           once
           reinvested
           with
           the
           Image
           of
           God
           in
           all
           its
           faculties
           :
           so
           that
           howsoever
           the
           actions
           of
           grace
           doe
           not
           presently
           appeare
           in
           each
           one
           ,
           yet
           the
           habite
           ,
           the
           seede
           ,
           the
           roote
           of
           all
           divine
           vertues
           is
           firmely
           reimplanted
           in
           them
           ,
           and
           by
           the
           strength
           of
           this
           grace
           given
           ,
           they
           are
           constantly
           disposed
           to
           all
           sanctified
           operations
           .
        
         
           The
           operations
           flowing
           from
           this
           blessed
           habite
           of
           renewed
           grace
           ,
           are
           many
           :
           For
           Grace
           as
           in
           all
           parts
           it
           
           workes
           imperfectly
           during
           this
           life
           ,
           so
           in
           divers
           parts
           it
           workes
           diversly
           :
           or
           rather
           ,
           because
           habits
           are
           not
           active
           
             per
             se
          
           ,
           thus
           ,
           Every
           faculty
           having
           proper
           operations
           belonging
           to
           it
           different
           from
           others
           ,
           which
           it
           produceth
           by
           the
           strength
           of
           its
           proper
           nature
           ;
           if
           it
           be
           perverted
           by
           corruption
           it
           doth
           the
           action
           ill
           ,
           if
           it
           be
           rectified
           by
           grace
           it
           performes
           it
           well
           .
           As
           ,
           to
           know
           ,
           to
           assent
           ,
           to
           choose
           ,
           to
           desire
           ,
           to
           joy
           ,
           to
           love
           ,
           &c.
           are
           naturall
           workes
           of
           the
           understanding
           ,
           and
           will
           ,
           or
           reasonable
           appetite
           .
           But
           when
           they
           shall
           put
           themselves
           forth
           to
           action
           ,
           nothing
           will
           be
           done
           in
           a
           right
           manner
           ,
           nor
           directed
           to
           a
           right
           object
           ,
           unlesse
           the
           faculties
           be
           reindued
           with
           their
           Primitive
           perfection
           totally
           or
           in
           part
           .
           For
           this
           rule
           is
           sure
           ,
           Nothing
           can
           worke
           as
           God
           would
           have
           it
           ,
           unlesse
           it
           be
           such
           as
           God
           made
           it
           .
           Now
           by
           the
           restoring
           of
           grace
           or
           Gods
           image
           ,
           a
           man
           becomes
           in
           part
           like
           unto
           that
           he
           was
           in
           his
           first
           creation
           ,
           and
           consequently
           ,
           the
           motions
           of
           every
           faculty
           conformable
           to
           their
           first
           regularity
           .
           Well
           then
           ,
           Grace
           like
           the
           Ocean
           is
           one
           Element
           ,
           but
           takes
           divers
           names
           ,
           according
           to
           the
           severall
           regions
           and
           parts
           of
           the
           soule
           which
           it
           washeth
           and
           sanctifieth
           ,
           according
           to
           the
           severall
           objects
           about
           which
           they
           are
           imployed
           ,
           and
           lastly
           ,
           according
           to
           the
           severall
           occasions
           that
           stirre
           them
           up
           to
           action
           .
           As
           for
           instance
           ;
           Grace
           in
           the
           understanding
           is
           called
           spirituall
           wisedome
           in
           discerning
           of
           holy
           things
           ;
           Grace
           in
           the
           will
           is
           a
           rectified
           choice
           ,
           and
           embracing
           of
           its
           right
           object
           ,
           God
           and
           his
           goodnesse
           ;
           Grace
           in
           the
           affections
           are
           their
           pure
           and
           sanctified
           motions
           towards
           their
           proper
           objects
           ;
           Grace
           in
           the
           outward
           man
           is
           its
           prompt
           and
           ready
           obedience
           in
           doing
           the
           commands
           of
           a
           sanctified
           soule
           .
           Now
           in
           all
           these
           parts
           ,
           albeit
           the
           seede
           of
           renewing
           grace
           bee
           so
           deepely
           sowne
           and
           rooted
           ,
           that
           as
           S.
           Iohn
           speakes
           ,
           1.
           
           Ioh.
           3.
           9.
           it
           remaines
           within
           us
           (
           the
           Image
           of
           God
           being
           though
           more
           imperfectly
           ,
           yet
           more
           firmely
           imprinted
           on
           the
           regenerate
           than
           on
           Adam
           himselfe
           )
           yet
           the
           
             Actus
             secundi
          
           ,
           the
           actuall
           operations
           of
           this
           Grace
           appeare
           neither
           perfectly
           
           nor
           equally
           in
           every
           part
           ,
           but
           shew
           themselves
           sooner
           or
           later
           ,
           more
           strongly
           or
           weakely
           ,
           according
           as
           the
           strength
           of
           sinnefull
           corruption
           abates
           more
           or
           lesse
           ,
           or
           as
           there
           is
           greater
           necessity
           and
           use
           of
           one
           grace
           more
           than
           another
           :
           For
           the
           case
           is
           not
           altogether
           alike
           in
           our
           New
           as
           in
           our
           Naturall
           birth
           :
           here
           all
           parts
           are
           nourished
           alike
           ,
           and
           grow
           proportionably
           unto
           full
           perfection
           ,
           if
           the
           body
           be
           healthy
           and
           of
           good
           temper
           .
           But
           in
           the
           birth
           of
           the
           new
           creature
           it
           is
           otherwise
           ;
           he
           is
           crazic
           and
           sickly
           from
           the
           very
           wombe
           :
           and
           first
           conception
           ,
           infirmity
           and
           corruption
           hangs
           upon
           every
           joint
           and
           limbe
           of
           him
           :
           so
           that
           although
           life
           be
           in
           every
           part
           ,
           yet
           every
           part
           thrives
           not
           equally
           ,
           nor
           is
           alike
           active
           in
           its
           operations
           .
           It
           s
           with
           him
           ,
           as
           with
           instants
           that
           are
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           Syderati
           ,
           planet
           strucken
           ,
           or
           as
           wee
           say
           ,
           taken
           with
           some
           ill
           aire
           ,
           in
           whom
           some
           parts
           grow
           wearish
           and
           withered
           ,
           whilst
           others
           grow
           strong
           and
           lusty
           .
           All
           grow
           and
           have
           life
           ,
           but
           those
           more
           slowly
           and
           weakely
           ;
           which
           diversity
           make
           the
           body
           somewhat
           deformed
           though
           not
           monstrous
           :
           So
           in
           Grace
           every
           faculty
           is
           quickened
           with
           spirituall
           life
           and
           strength
           ,
           and
           yet
           one
           may
           have
           a
           more
           free
           exercise
           of
           this
           gracious
           power
           ,
           than
           another
           ,
           which
           may
           bee
           hindered
           and
           kept
           under
           through
           some
           stopping
           of
           the
           Spirit
           ,
           some
           ill
           humour
           unpurged
           ,
           some
           corrupt
           custome
           ,
           company
           ,
           or
           example
           inclining
           it
           another
           way
           .
           And
           this
           appeares
           by
           manifest
           experience
           of
           that
           great
           diversity
           of
           the
           degrees
           of
           grace
           which
           are
           found
           even
           in
           one
           regenerate
           man
           ,
           who
           many
           times
           proves
           eminent
           in
           some
           one
           or
           few
           graces
           ,
           &
           yet
           in
           others
           attains
           but
           to
           a
           very
           meane
           mediocrity
           .
        
         
           This
           distinction
           between
           the
           Vnity
           of
           the
           Habit
           ,
           and
           Multiplicity
           of
           the
           Operations
           of
           Grace
           infused
           ,
           may
           be
           further
           cleered
           by
           comparison
           with
           other
           things
           :
           as
           namely
           ,
           with
           originall
           justice
           ,
           and
           originall
           sinne
           .
           That
           was
           but
           one
           Image
           of
           God
           ingraven
           universally
           in
           Adams
           whole
           nature
           ,
           possessing
           and
           sanctifying
           every
           part
           ,
           which
           were
           thereby
           disposed
           at
           all
           occasions
           ,
           to
           all
           convenient
           and
           due
           operations
           without
           let
           .
           This
           also
           
           is
           not
           a
           particular
           but
           universall
           *
           depravation
           ,
           indisposing
           all
           parts
           to
           good
           ,
           ill-disposing
           them
           to
           naught
           .
           Which
           (
           as
           originall
           justice
           should
           have
           beene
           )
           is
           in
           all
           infants
           together
           with
           life
           ,
           but
           shewes
           it
           by
           degrees
           and
           with
           much
           diversity
           ,
           as
           with
           increase
           of
           yeares
           ,
           custome
           of
           education
           ,
           force
           of
           temperature
           ,
           strength
           of
           temptations
           provoke
           and
           inslame
           it
           .
           So
           our
           sanctification
           being
           the
           restoring
           of
           originall
           righteousnesse
           ,
           and
           doing
           away
           of
           originall
           corruption
           ,
           is
           for
           its
           inherence
           one
           generall
           habite
           sanctifying
           all
           at
           once
           ,
           and
           working
           in
           every
           part
           a
           gracious
           disposition
           to
           its
           proper
           holy
           performances
           ,
           though
           the
           execution
           it selfe
           be
           with
           much
           variety
           ,
           as
           also
           hinderance
           and
           difficulty
           by
           reason
           of
           the
           contrary
           habite
           of
           corruption
           .
        
         
           Againe
           ,
           health
           is
           not
           a
           particular
           but
           universall
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           or
           right
           temper
           of
           the
           whole
           body
           ,
           which
           in
           divers
           parts
           hath
           divers
           names
           ,
           by
           which
           every
           part
           workes
           diversly
           ,
           and
           all
           orderly
           :
           In
           a
           universall
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           on
           the
           contrary
           .
           And
           such
           are
           the
           habites
           of
           grace
           and
           corruption
           .
           Lastly
           ,
           as
           the
           reasonable
           soule
           in
           infants
           hath
           all
           its
           faculties
           entirely
           ,
           though
           the
           exercise
           of
           each
           of
           them
           appeare
           not
           but
           in
           time
           by
           degrees
           ,
           so
           in
           our
           regeneration
           ,
           grace
           is
           entire
           even
           in
           its
           infancy
           and
           first
           
           birth
           ,
           though
           the
           operations
           of
           it
           are
           more
           or
           lesse
           according
           to
           our
           growth
           in
           Christ.
           
        
         
           Now
           ,
           to
           make
           application
           of
           this
           to
           our
           enquiry
           touching
           the
           originall
           of
           faith
           ,
           you
           may
           perceive
           by
           what
           is
           spoken
           ,
           Whereof
           faith
           is
           a
           part
           ,
           and
           When
           faith
           is
           wrought
           in
           the
           soule
           :
           Namely
           ,
           that
           faith
           is
           a
           part
           of
           our
           sanctification
           *
           ,
           that
           faith
           is
           wrought
           in
           the
           soule
           then
           when
           we
           are
           regenerate
           by
           the
           infusion
           of
           the
           habite
           of
           grace
           into
           our
           whole
           man.
           This
           will
           appeare
           if
           we
           distinguish
           between
        
         
           1.
           
           The
           habite
           of
           faith
           ,
           which
           is
           in
           generall
           the
           renued
           quality
           of
           the
           soule
           ,
           whereby
           it
           is
           made
           able
           to
           discerne
           and
           yeeld
           assent
           unto
           ,
           and
           also
           willing
           to
           put
           affiance
           in
           all
           divine
           truth
           revealed
           .
        
         
           2.
           
           The
           act
           of
           faith
           ,
           when
           the
           understanding
           and
           
           will
           do
           actually
           know
           and
           relie
           upon
           Gods
           truth
           and
           goodnesse
           .
           This
           is
           a
           fruit
           of
           the
           former
           ,
           and
           followes
           it
           in
           time
           ;
           the
           former
           is
           a
           branch
           of
           the
           Image
           of
           God
           restored
           unto
           us
           ,
           a
           streame
           of
           the
           common
           fountaine
           of
           sanctification
           ,
           whence
           all
           graces
           slow
           ,
           a
           part
           of
           our
           inherent
           righteousnesse
           ,
           as
           is
           most
           apparant
           :
           It
           being
           impossible
           ,
           that
           the
           understanding
           and
           will
           of
           man
           should
           bee
           effectually
           inclined
           towards
           their
           spirituall
           and
           supernaturall
           object
           ,
           to
           give
           credence
           and
           put
           confidence
           in
           it
           ,
           untill
           such
           time
           as
           they
           bee
           first
           rectified
           by
           grace
           ,
           and
           purged
           from
           their
           habituall
           inbred
           blindnesse
           and
           rebellion
           :
           Which
           change
           when
           it
           is
           wrought
           in
           the
           soule
           by
           the
           Spirit
           of
           grace
           ,
           sanctifying
           and
           quickning
           it
           in
           all
           the
           powers
           thereof
           with
           spirituall
           life
           :
           then
           follow
           those
           living
           actions
           of
           Faith
           ,
           Hope
           ,
           Love
           ,
           &c
           performed
           by
           the
           strength
           of
           inherent
           and
           assisting
           grace
           .
           Wherefore
           wee
           are
           not
           to
           imagine
           that
           faith
           is
           infused
           eyther
           Before
           ,
           or
           without
           other
           graces
           ,
           or
           that
           the
           soule
           is
           not
           at
           the
           same
           time
           ,
           and
           as
           soone
           disposed
           to
           love
           &
           feare
           God
           ,
           as
           to
           beleeve
           in
           him
           ,
           or
           to
           Humility
           ,
           to
           Patience
           ,
           to
           Charity
           ,
           to
           Repentance
           ;
           as
           for
           Faith.
           The
           seed
           of
           all
           these
           graces
           is
           sowne
           at
           once
           ;
           and
           for
           their
           habites
           they
           are
           co●vall
           stemmes
           of
           one
           common
           roote
           of
           inherent
           sanctity
           :
           though
           yet
           some
           of
           them
           shoot
           up
           faster
           and
           beare
           fruit
           sooner
           than
           other
           .
           Those
           that
           doe
           so
           are
           the
           two
           principall
           graces
           of
           Faith
           and
           Repentance
           :
           the
           actions
           of
           both
           which
           seem
           to
           appeare
           first
           in
           the
           regenerate
           :
           which
           of
           them
           shew
           first
           ,
           I
           will
           not
           now
           dispute
           ;
           but
           certaine
           it
           is
           ,
           that
           the
           regenerate
           soule
           workes
           here
           most
           lively
           and
           stirring
           ,
           and
           after
           the
           infusion
           of
           spirituall
           life
           the
           pulse
           beates
           strongest
           in
           those
           arteries
           .
           The
           reason
           whereof
           I
           take
           it
           is
           ,
           the
           singular
           use
           of
           these
           two
           graces
           arising
           from
           the
           manner
           of
           our
           conversion
           :
           which
           being
           wrought
           by
           the
           sight
           of
           sinne
           and
           misery
           on
           the
           one
           side
           ,
           and
           the
           representation
           of
           grace
           and
           mercy
           on
           the
           other
           ,
           of
           necessity
           drawes
           the
           newly-regenerate
           soule
           by
           strong
           motions
           immediately
           to
           conceive
           sorrow
           for
           ,
           and
           detestation
           
           of
           its
           sinnefull
           misery
           ,
           and
           also
           to
           a
           vehement
           desiring
           and
           looking
           after
           the
           promise
           of
           grace
           ,
           which
           may
           bring
           it
           deliverance
           from
           an
           estate
           so
           damnable
           .
           But
           in
           this
           point
           of
           the
           priority
           of
           one
           grace
           before
           another
           ,
           wee
           may
           not
           be
           too
           bold
           nor
           curious
           :
           for
           as
           the
           working
           of
           the
           holy
           Ghost
           is
           secret
           and
           wonderfull
           ,
           in
           making
           us
           wild
           gourds
           partakers
           of
           the
           sap
           and
           sweetenesse
           of
           the
           true
           Vine
           :
           so
           is
           it
           not
           possibly
           observable
           in
           all
           or
           the
           most
           ,
           where
           ,
           and
           in
           what
           branch
           this
           sap
           first
           buds
           forth
           into
           blossomes
           and
           fruit
           .
           Hence
           this
           conclusion
           is
           to
           be
           observed
           .
        
         
           1.
           
           
             That
             Eaith
             properly
             is
             not
             the
             roote
             of
             all
             other
             graces
             ,
             nor
             the
             first
             degree
             of
             our
             sanctification
             and
             spirituall
             life
             .
          
        
         
           Take
           faith
           in
           which
           sense
           we
           please
           ,
           for
           the
           Act
           ,
           or
           for
           the
           Habit
           :
           If
           for
           the
           Act
           ,
           the
           Habite
           is
           Before
           that
           ,
           and
           the
           roote
           of
           it
           ;
           If
           for
           the
           Habit
           ,
           that
           is
           not
           Before
           ,
           but
           a
           part
           of
           our
           sanctification
           ,
           nor
           yet
           a
           solitaty
           Habite
           infused
           alone
           by
           it selfe
           ,
           but
           together
           with
           the
           
             Actus
             primi
          
           ,
           or
           Habits
           of
           all
           supernaturall
           graces
           whatsoever
           .
           T
           is
           true
           in
           some
           sense
           that
           before
           faith
           ,
           there
           is
           no
           life
           nor
           sanctity
           in
           the
           soule
           :
           because
           faith
           is
           a
           part
           of
           our
           life
           of
           grace
           ,
           and
           of
           sanctity
           .
           But
           there
           are
           other
           parts
           too
           ,
           Hope
           ,
           Charity
           ,
           &c.
           and
           of
           these
           it
           may
           be
           said
           as
           well
           as
           of
           faith
           ,
           there
           's
           no
           grace
           in
           the
           soule
           till
           hope
           &
           charity
           be
           wrought
           in
           it
           .
           All
           are
           parts
           of
           our
           spirituall
           life
           wrought
           together
           .
           For
           as
           the
           corporall
           ,
           so
           the
           spirituall
           life
           is
           not
           one
           distinct
           ,
           but
           
             omnes
             actus
             primi
          
           ,
           of
           every
           faculty
           whereby
           it
           can
           worke
           regularly
           .
           And
           though
           in
           the
           body
           some
           part
           may
           live
           alone
           ,
           and
           others
           bee
           dead
           ,
           yet
           in
           our
           spirituall
           life
           t
           is
           farre
           otherwise
           ,
           all
           powers
           are
           quickned
           and
           live
           together
           :
           where
           the
           habit
           of
           one
           grace
           is
           ,
           there
           are
           all
           ,
           and
           as
           soone
           all
           ,
           as
           one
           ,
           every
           Faculty
           being
           rectified
           as
           well
           as
           any
           :
           and
           all
           the
           
           operations
           of
           each
           faculty
           tending
           to
           all
           its
           objects
           ,
           renued
           as
           well
           as
           any
           one
           operation
           directed
           to
           some
           one
           object
           .
           Wherefore
           I
           see
           not
           ,
           under
           correction
           of
           quicke
           eyes
           ,
           how
           Faith
           can
           bee
           accounted
           the
           roote
           whence
           
           spring
           all
           other
           fruits
           of
           righteousnesse
           ,
           the
           efficient
           *
           cause
           of
           our
           sanctification
           ,
           the
           onely
           pipe
           through
           which
           the
           waters
           of
           life
           flow
           into
           the
           soule
           ,
           that
           first-borne
           grace
           in
           our
           spirituall
           regeneration
           ,
           so
           much
           that
           before
           its
           actuall
           operation
           there
           is
           no
           jot
           of
           spirituall
           life
           and
           sanctity
           in
           our
           hearts
           .
           Many
           divine
           Elogies
           are
           given
           to
           faith
           in
           the
           Scriptures
           ,
           but
           none
           such
           as
           to
           cause
           us
           to
           make
           it
           the
           fountaine
           of
           all
           graces
           .
           That
           the
           heart
           is
           regenerate
           before
           the
           act
           of
           beleeving
           and
           other
           graces
           wrought
           therein
           ,
           together
           with
           the
           habit
           of
           faith
           ,
           may
           appear
           by
           these
           reasons
           :
        
         
           1.
           
           It
           is
           the
           true
           and
           generall
           doctrine
           of
           all
           Divines
           ,
           that
           actuall
           faith
           is
           never
           wrought
           in
           the
           soule
           ,
           till
           besides
           the
           supernaturall
           illumination
           of
           the
           understanding
           ,
           the
           will
           bee
           also
           changed
           and
           freed
           in
           part
           from
           its
           naturall
           perversnesse
           :
           For
           till
           this
           bee
           done
           ,
           t
           is
           utterly
           impossible
           it
           should
           ever
           embrace
           the
           promise
           .
           Now
           the
           doing
           away
           of
           this
           ignorance
           and
           rebellion
           ,
           what
           is
           it
           but
           an
           effect
           of
           the
           grace
           of
           sanctification
           implanted
           in
           the
           soule
           ,
           by
           which
           it
           is
           sweetly
           and
           freely
           inclined
           to
           all
           heavenly
           things
           ?
        
         
           2.
           
           To
           beleeve
           is
           an
           action
           of
           a
           man
           living
           by
           grace
           ,
           not
           dead
           in
           sinne
           .
           The
           soule
           therefore
           is
           first
           endued
           with
           the
           life
           of
           grace
           before
           it
           can
           performe
           this
           living
           action
           .
        
         
           3.
           
           There
           can
           be
           no
           reason
           given
           why
           in
           our
           regeneration
           it
           should
           bee
           necessary
           first
           to
           have
           faith
           before
           we
           can
           have
           any
           other
           grace
           of
           sanctification
           ,
           no
           more
           than
           that
           it
           should
           be
           needfull
           to
           have
           some
           other
           grace
           ,
           before
           we
           can
           have
           faith
           ;
           or
           ,
           why
           we
           are
           more
           fit
           being
           unconverted
           to
           receive
           the
           grace
           of
           faith
           rather
           than
           any
           other
           grace
           ,
           as
           of
           repentance
           ,
           &c.
           
           A
           man
           unregenerate
           having
           no
           preparations
           at
           all
           to
           any
           grace
           ,
           is
           alike
           disposed
           to
           receive
           every
           one
           :
           and
           so
           there
           is
           no
           difference
           on
           mans
           part
           .
           If
           any
           say
           ,
           that
           the
           Spirit
           which
           must
           worke
           other
           graces
           is
           not
           received
           till
           wee
           doe
           actually
           beleeve
           :
           in
           so
           saying
           he
           confutes
           himselfe
           ;
           it
           being
           most
           apparant
           ,
           that
           the
           Spirit
           is
           given
           to
           men
           
           incredulous
           ,
           to
           the
           end
           to
           make
           them
           beleevers
           :
           and
           no
           man
           should
           ever
           bee
           converted
           were
           not
           the
           holy
           Ghost
           given
           to
           him
           ,
           whilst
           he
           is
           unconverted
           ,
           to
           worke
           his
           conversion
           .
           Now
           God
           that
           for
           Christs
           sake
           gives
           faith
           unto
           us
           when
           we
           had
           none
           ,
           without
           any
           predisposition
           in
           us
           to
           receive
           it
           ,
           can
           and
           doth
           for
           the
           same
           Christs
           sake
           give
           us
           all
           other
           graces
           as
           well
           at
           the
           same
           time
           .
        
         
           4.
           
           It
           cannot
           well
           bee
           shewne
           how
           faith
           produceth
           all
           other
           vertues
           in
           us
           ,
           seeing
           that
           all
           habites
           of
           grace
           are
           infused
           ,
           not
           acquired
           ;
           and
           one
           habite
           cannot
           produce
           another
           ,
           nor
           doth
           one
           habite
           bring
           forth
           the
           operations
           of
           another
           .
           T
           is
           true
           that
           faith
           lends
           a
           hand
           to
           helpe
           forward
           all
           gracious
           actions
           ,
           and
           does
           much
           in
           their
           guidance
           and
           direction
           ;
           but
           t
           is
           like
           as
           the
           understanding
           guides
           the
           actions
           of
           the
           will
           and
           inferiour
           faculties
           ,
           or
           as
           prudence
           moderates
           the
           actions
           of
           all
           other
           morall
           vertues
           ;
           which
           actions
           notwithstanding
           come
           from
           their
           proper
           faculties
           and
           habites
           ,
           as
           their
           immediate
           principia
           and
           fountaines
           .
           But
           of
           this
           point
           more
           at
           large
           when
           we
           come
           to
           shew
           the
           dependance
           that
           obedience
           hath
           upon
           faith
           .
        
         
           Against
           this
           may
           be
           objected
           :
           That
           we
           live
           by
           faith
           ,
           Gal.
           2.
           20.
           that
           by
           faith
           Christ
           dwells
           in
           our
           hearts
           ,
           Eph.
           
           3.
           17.
           that
           through
           faith
           we
           are
           risen
           with
           Christ
           ,
           Col.
           2.
           12.
           that
           by
           faith
           we
           receive
           the
           holy
           Ghost
           ,
           Ioh.
           7.
           38
           ,
           39.
           
           Eph.
           1.
           13.
           
        
         
           So
           that
           we
           have
           no
           life
           till
           we
           be
           in
           Christ
           ,
           no
           being
           in
           him
           til
           we
           have
           faith
           to
           beleeve
           on
           him
           ,
           no
           sap
           from
           the
           vine
           ,
           no
           vertue
           from
           the
           body
           till
           we
           be
           united
           as
           branches
           ,
           as
           members
           ,
           which
           union
           is
           by
           faith
           onely
           ;
           no
           Spirit
           of
           grace
           to
           give
           us
           life
           till
           wee
           have
           faith
           to
           receive
           it
           .
           In
           briefe
           thus
           :
           Christ
           by
           his
           Spirit
           is
           the
           author
           of
           all
           our
           spirituall
           life
           &
           sanctification
           .
           But
           till
           we
           beleeve
           wee
           have
           no
           participation
           nor
           fellowship
           with
           Christ
           and
           his
           Spirit
           .
           Therefore
           till
           wee
           *
           beleeve
           wee
           have
           in
           us
           no
           life
           at
           all
           ,
           &
           consequently
           by
           faith
           we
           are
           made
           partakers
           of
           all
           life
           and
           grace
           .
           To
           which
           I
           answer
           .
        
         
         
           We
           must
           carefully
           distinguish
           betweene
           a
           twofold
           
           Vnion
           and
           Communion
           we
           have
           with
           Christ.
           
        
         
           1.
           
           By
           the
           Spirit
           on
           his
           part
           :
           for
           Christ
           as
           by
           his
           Death
           he
           is
           the
           meritorious
           cause
           of
           life
           and
           grace
           unto
           
           the
           elect
           ,
           so
           by
           his
           Spirit
           he
           is
           the
           onely
           efficient
           of
           life
           and
           grace
           in
           the
           regenerate
           .
           To
           whom
           whilst
           they
           are
           yet
           dead
           in
           sin
           and
           destitute
           of
           all
           grace
           ,
           so
           as
           they
           neyther
           doe
           nor
           possibly
           can
           beleeve
           ,
           Christ
           sends
           his
           Spirit
           which
           breathes
           life
           into
           them
           ,
           changes
           and
           purifies
           their
           nature
           ,
           by
           working
           all
           holy
           and
           rectified
           abilities
           in
           every
           part
           .
           Now
           this
           first
           worke
           of
           the
           Spirit
           creating
           of
           grace
           in
           the
           soule
           ,
           doth
           most
           apparantly
           precede
           not
           onely
           the
           act
           of
           beleeving
           ,
           but
           the
           habite
           also
           :
           for
           the
           habite
           it selfe
           is
           infused
           by
           this
           worke
           .
           And
           therefore
           
           it
           is
           also
           manifest
           that
           before
           all
           faith
           ,
           we
           have
           and
           must
           have
           some
           participation
           with
           Christ
           ,
           even
           to
           this
           end
           that
           wee
           may
           have
           faith
           .
           But
           this
           union
           with
           him
           is
           wrought
           meerely
           by
           the
           holy
           Spirit
           ,
           which
           is
           that
           band
           whereby
           Christ
           knits
           himselfe
           to
           us
           ,
           communicating
           all
           gracious
           and
           quickning
           vertue
           from
           himselfe
           to
           us
           ,
           and
           thereby
           making
           us
           living
           members
           of
           his
           body
           .
        
         
           2.
           
           By
           our
           faith
           on
           our
           parts
           :
           when
           being
           quickned
           by
           infused
           grace
           ,
           wee
           actually
           apply
           our selves
           to
           embrace
           the
           promise
           ,
           and
           to
           relye
           upon
           Christ
           onely
           .
           And
           here
           wee
           knit
           our selves
           to
           Christ
           ,
           resting
           upon
           him
           alone
           for
           all
           comfort
           .
           By
           which
           uniting
           of
           our selves
           to
           Christ
           ,
           wee
           receive
           a
           greater
           increase
           and
           larger
           measure
           of
           grace
           from
           him
           .
           In
           the
           first
           union
           we
           were
           insensible
           of
           it
           ,
           and
           grace
           is
           given
           to
           us
           
             non
             petentibus
          
           ,
           that
           
           asked
           not
           after
           it
           :
           in
           this
           second
           union
           wee
           are
           most
           sensible
           of
           its
           comfort
           and
           benefit
           ;
           and
           here
           an
           augmentation
           of
           grace
           is
           bestowed
           on
           us
           petentes
           ,
           earnestly
           suing
           for
           it
           ,
           and
           by
           faith
           expecting
           the
           receiving
           of
           it
           .
           Wherefore
           I
           conclude
           ,
           All
           grace
           and
           vertue
           whatsoever
           
           in
           us
           ,
           is
           given
           us
           from
           the
           fulnesse
           of
           Christ
           ,
           the
           fountaine
           of
           all
           supernaturall
           life
           ;
           but
           yet
           all
           is
           not
           wrought
           by
           Christ
           embraced
           by
           our
           faith
           ,
           but
           by
           Christ
           convaying
           his
           grace
           unto
           us
           by
           his
           Spirit
           .
           This
           first
           
           quickens
           us
           :
           wee
           then
           with
           Lazarus
           after
           life
           put
           into
           us
           ,
           can
           awake
           ,
           stand
           up
           ,
           come
           forth
           ,
           and
           by
           faith
           looke
           on
           him
           that
           raised
           us
           ,
           fall
           downe
           ,
           worship
           ,
           and
           beleeve
           in
           him
           as
           our
           Lord
           and
           God.
           The
           places
           alledged
           eyther
           touch
           not
           our
           sanctification
           at
           all
           ,
           or
           speake
           onely
           of
           the
           increase
           of
           grace
           ,
           not
           of
           its
           first
           infusion
           ,
           faith
           being
           a
           meanes
           of
           that
           ,
           but
           no
           efficient
           or
           instrument
           of
           this
           .
        
         
           Having
           thus
           shewed
           the
           nature
           of
           our
           conversion
           or
           sanctification
           ,
           it
           remaineth
           that
           for
           the
           further
           cleering
           of
           many
           doubts
           and
           our
           more
           easie
           passage
           unto
           other
           points
           ,
           wee
           speake
           somewhat
           touching
           three
           materiall
           circumstances
           necessary
           to
           bee
           considered
           in
           this
           point
           of
           our
           conversion
           and
           vocation
           ,
           and
           they
           are
           these
           :
        
         
           
             1.
             
             The
             cause
             whereby
             ,
          
           
             2.
             
             The
             manner
             how
             ,
          
           
             3.
             
             The
             subject
             wherein
             conversion
             is
             wrought
             .
          
        
         
           Of
           the
           cause
           first
           :
           which
           is
           double
           ,
        
         
           
             1.
             
             The
             impulsive
             or
             moving
             cause
             ,
          
           
             2.
             
             The
             efficient
             or
             working
             cause
             .
          
        
         
           That
           which
           moves
           God
           to
           bestow
           the
           grace
           of
           sanctification
           upon
           man
           is
           nothing
           in
           man
           ,
           but
           all
           in
           God
           himselfe
           :
           namely
           ,
           his
           free-love
           to
           his
           elect
           in
           Christ
           :
           Which
           love
           of
           God
           is
           from
           eternity
           before
           the
           foundations
           of
           the
           world
           were
           laid
           :
           and
           though
           it
           be
           revealed
           unto
           the
           elect
           in
           time
           or
           at
           their
           conversion
           ,
           yet
           doth
           it
           not
           then
           begin
           ,
           when
           it
           begins
           to
           bee
           manifested
           .
           When
           wee
           yet
           lay
           in
           the
           shadow
           of
           death
           ,
           strangers
           from
           the
           life
           of
           God
           through
           ignorance
           that
           was
           in
           us
           ,
           when
           wee
           were
           cast
           out
           polluted
           in
           our
           bloud
           ,
           not
           yet
           washed
           and
           seasoned
           with
           salt
           ,
           even
           then
           God
           looked
           on
           us
           with
           tender
           compassions
           ,
           hee
           pitted
           us
           ,
           hee
           loved
           us
           as
           chosen
           vessels
           prepared
           for
           glory
           ,
           as
           heires
           of
           grace
           and
           life
           ;
           and
           because
           he
           thus
           loved
           us
           ,
           he
           said
           to
           us
           ,
           Live
           ,
           hee
           covered
           our
           nakednesse
           ,
           and
           cloathed
           us
           with
           righteousnesse
           .
           Now
           that
           God
           doth
           thus
           actually
           love
           the
           elect
           before
           they
           are
           regenerate
           ,
           or
           can
           actually
           beleeve
           ,
           may
           further
           appeare
           by
           these
           reasons
           :
        
         
         
           1.
           
           Where
           God
           is
           actually
           reconciled
           ,
           there
           he
           actually
           loveth
           :
           for
           love
           and
           reconciliation
           are
           inseparable
           ;
        
         
           But
           with
           the
           elect
           before
           they
           convert
           and
           beleeve
           ,
           God
           is
           actually
           reconciled
           .
           Ergo
           ,
        
         
           He
           loves
           them
           before
           their
           faith
           and
           conversion
           .
        
         
           The
           minor
           is
           evident
           ,
           because
           before
           they
           are
           borne
           ,
           much
           more
           before
           they
           are
           regenerate
           ,
           a
           full
           Attonement
           and
           satisfaction
           for
           all
           offences
           is
           made
           by
           Christ
           and
           accepted
           on
           Gods
           part
           .
           Whereupon
           actuall
           reconciliation
           must
           needs
           follow
           .
           And
           this
           the
           Scriptures
           make
           manifest
           ,
           Christ
           being
           
             [
             the
             Lambe
             slaine
             from
             the
             beginning
             of
             the
             world
             ]
          
           and
           God
           testifying
           of
           him
           at
           his
           Baptisme
           long
           before
           his
           death
           ,
           in
           that
           speech
           of
           admirable
           consolation
           
             [
             This
             is
             my
             beloved
             Sonne
             ,
             in
             whom
             I
             am
             pleased
             ]
          
           well
           pleased
           with
           him
           for
           the
           unspotted
           holinesse
           of
           his
           owne
           person
           ,
           well
           pleased
           with
           us
           in
           him
           for
           his
           unvaluable
           merits
           .
           And
           hence
           a
           second
           reason
           
             à
             pari
          
           ,
        
         
           2.
           
           If
           God
           did
           actually
           love
           the
           elect
           before
           Christs
           time
           ,
           when
           an
           actuall
           reconciliation
           was
           not
           yet
           made
           ,
           then
           much
           more
           may
           hee
           actually
           love
           the
           elect
           after
           the
           attonement
           is
           really
           made
           by
           Christs
           death
           ,
           even
           before
           they
           doe
           beleeve
           it
           .
        
         
           But
           the
           former
           is
           true
           ,
           as
           appeares
           by
           the
           salvation
           of
           the
           Patriarkes
           :
           and
           therefore
           the
           latter
           may
           not
           well
           
           be
           denied
           .
           The
           reason
           of
           the
           consequence
           is
           this
           ,
           Because
           it
           is
           farre
           more
           probable
           ,
           that
           God
           should
           love
           us
           upon
           satisfaction
           made
           ,
           before
           our
           faith
           ,
           than
           love
           them
           upon
           their
           faith
           before
           satisfaction
           was
           given
           .
           Specially
           seeing
           neyther
           their
           faith
           nor
           ours
           is
           any
           efficient
           cause
           why
           God
           loves
           either
           them
           or
           us
           .
        
         
           3.
           
           Election
           ,
           effectuall
           Vocation
           ,
           and
           Faith
           ,
           all
           are
           fruites
           and
           consequents
           of
           Gods
           actuall
           love
           unto
           the
           
           Elect
           :
           which
           graces
           and
           favours
           he
           therefore
           bestowes
           upon
           them
           because
           hee
           loves
           them
           .
           And
           therefore
           t
           is
           vaine
           to
           say
           ,
           
             Deus
             elegit
             homines
             diligendos
             ,
             non
             dilectos
             ,
          
           or
           that
           faith
           and
           sanctity
           are
           bestowed
           on
           us
           onely
           to
           make
           
           us
           capable
           of
           Gods
           love
           .
           Is
           not
           the
           bestowing
           of
           them
           a
           fruit
           of
           his
           great
           mercy
           and
           love
           unto
           us
           ?
           Yea
           ,
           the
           whole
           series
           and
           chaine
           of
           all
           Gods
           gracious
           workes
           for
           mans
           salvation
           ,
           have
           Gods
           love
           for
           their
           first
           linke
           :
           as
           is
           apparant
           ,
           Ioh.
           1.
           13.
           
        
         
           4.
           
           These
           affections
           of
           love
           and
           hatred
           in
           God
           are
           perpetuall
           ;
           being
           eternall
           and
           unchangeable
           acts
           of
           his
           will.
           Whom
           he
           loves
           he
           loves
           alwaies
           ,
           whom
           he
           hates
           he
           hates
           for
           ever
           .
           Nor
           doth
           hee
           as
           man
           at
           any
           time
           begin
           to
           love
           that
           person
           ,
           whom
           before
           he
           hated
           :
           or
           hate
           that
           person
           whom
           before
           he
           loved
           .
           These
           things
           agree
           not
           with
           Gods
           immutability
           ,
           or
           omnisciency
           .
           For
           it
           cannot
           be
           that
           like
           a
           man
           he
           should
           bee
           deceived
           in
           the
           placing
           of
           his
           affection
           ,
           or
           that
           hee
           should
           change
           his
           minde
           where
           the
           things
           themselves
           change
           not
           :
           forasmuch
           as
           he
           that
           is
           once
           hated
           of
           God
           will
           bee
           for
           ever
           hatefull
           (
           for
           who
           should
           make
           him
           otherwise
           ?
           )
           and
           he
           that
           is
           once
           beloved
           shall
           be
           for
           ever
           lovely
           (
           for
           God
           that
           loves
           him
           will
           make
           him
           so
           )
           .
           Wherefore
           Gods
           love
           to
           the
           regenerate
           is
           not
           a
           thing
           of
           yesterday
           as
           themselves
           are
           :
           but
           one
           of
           those
           ancient
           favours
           ,
           which
           have
           been
           laid
           up
           for
           us
           in
           the
           treasury
           of
           his
           old
           and
           everlasting
           counsells
           .
        
         
           5.
           
           God
           loves
           and
           saves
           those
           of
           his
           elect
           who
           dye
           infants
           ,
           and
           cannot
           have
           actuall
           faith
           :
           Of
           which
           more
           anon
           .
           Wherefore
           I
           conclude
           that
           before
           conversion
           ,
           much
           more
           before
           actuall
           faith
           ,
           God
           actually
           loves
           the
           elect
           ,
           and
           out
           of
           that
           his
           great
           love
           ,
           bestowes
           upon
           them
           the
           grace
           of
           conversion
           .
           But
           here
           I
           would
           have
           you
           observe
           a
           twofold
           distinction
           :
           
             
               1.
               Betweene
            
             
               
                 
                   Gods
                   love
                   in
                   itselfe
                   ,
                
                 
                   The
                   manifestation
                   of
                   it
                   to
                   us
                   .
                
              
            
          
           That
           is
           perpetuall
           and
           One
           ,
           from
           all
           to
           all
           eternity
           ,
           without
           change
           ,
           increase
           or
           lessening
           towards
           every
           one
           of
           the
           Elect
           :
           But
           the
           manifestation
           of
           this
           love
           to
           our
           hearts
           and
           consciences
           begins
           in
           time
           ,
           at
           our
           conversion
           ,
           and
           is
           variable
           according
           to
           the
           severall
           degrees
           of
           grace
           given
           ,
           and
           our
           more
           or
           lesse
           carefull
           exercise
           of
           
           Piety
           ,
           whereby
           the
           light
           of
           Gods
           countenance
           at
           one
           time
           shines
           bright
           upon
           our
           soules
           ,
           at
           another
           time
           is
           in
           the
           eclipse
           .
           Which
           divers
           degrees
           of
           revelation
           ,
           argue
           no
           difference
           in
           Gods
           affection
           (
           nay
           in
           earthly
           Parents
           it
           doth
           not
           alway
           ,
           for
           a
           strong
           affection
           may
           be
           concealed
           )
           :
           but
           we
           may
           truly
           say
           ,
           That
           Gods
           love
           to
           us
           when
           he
           decreed
           to
           save
           us
           ,
           is
           one
           &
           the
           same
           without
           addition
           with
           that
           which
           he
           manifesteth
           unto
           us
           ,
           when
           hee
           glorifieth
           us
           .
           That
           holy
           flame
           of
           divine
           love
           towards
           us
           doth
           burne
           as
           hote
           now
           as
           then
           ;
           though
           till
           then
           wee
           shall
           not
           be
           so
           thoroughly
           heated
           with
           it
           .
        
         
           
             2.
             Betweene
          
           
             
               
                 Gods
                 love
                 to
                 our
                 persons
                 ,
              
               
                 Gods
                 love
                 to
                 our
                 qualities
                 &
                 actions
                 .
              
            
          
        
         
           A
           distinction
           which
           God
           well
           knowes
           how
           to
           make
           ;
           and
           wee
           should
           sometimes
           learne
           to
           use
           it
           ,
           not
           hating
           mens
           persons
           ,
           because
           of
           some
           infirmities
           .
           Parents
           I
           am
           sure
           are
           well
           skilled
           in
           putting
           this
           difference
           betweene
           the
           vices
           and
           persons
           of
           their
           children
           ,
           those
           they
           hate
           ,
           these
           they
           love
           ,
           and
           when
           for
           their
           vices
           they
           chastise
           their
           persons
           ,
           they
           remember
           with
           much
           compassion
           ,
           that
           t
           is
           a
           childe
           whom
           they
           have
           under
           the
           rod.
           To
           the
           point
           ;
           the
           cause
           is
           alike
           betweene
           God
           and
           the
           Elect
           ,
           his
           love
           to
           their
           persons
           is
           from
           everlasting
           the
           same
           ,
           nor
           doth
           their
           sinnefulnesse
           lessen
           it
           ,
           nor
           their
           sanctity
           increase
           it
           .
           Because
           God
           in
           loving
           their
           persons
           never
           considered
           them
           otherwise
           than
           as
           most
           perfectly
           holy
           and
           unblameable
           in
           Christ.
           But
           Gods
           love
           to
           their
           qualites
           &
           works
           then
           begins
           ,
           when
           both
           the
           one
           and
           other
           become
           holy
           by
           the
           grace
           of
           conversion
           :
           before
           which
           time
           and
           after
           too
           ,
           God
           is
           angry
           even
           with
           his
           Elect
           ,
           and
           testifies
           his
           hatred
           of
           their
           sins
           as
           much
           as
           of
           any
           others
           ,
           by
           manifold
           chastisements
           upon
           their
           persons
           for
           their
           offences
           .
           Wherefore
           though
           Paul
           were
           a
           chosen
           vessell
           dearely
           beloved
           of
           God
           for
           his
           person
           ,
           even
           then
           when
           in
           ignorant
           zeale
           hee
           furiously
           persecuted
           the
           Church
           ,
           yet
           for
           his
           conditions
           they
           were
           hatefull
           and
           highly
           displeasing
           to
           God
           till
           after
           his
           conversion
           .
           Most
           true
           it
           is
           ,
           that
           sin
           doth
           justly
           make
           that
           
           person
           hatefull
           in
           whom
           it
           is
           ,
           and
           it
           doth
           so
           in
           the
           reprobate
           ,
           whose
           sinnes
           God
           hates
           ,
           and
           for
           their
           sinnes
           their
           persons
           ,
           which
           he
           alwaies
           beholds
           polluted
           in
           their
           uncleannesse
           :
           yet
           in
           the
           Elect
           whom
           hee
           hath
           loved
           for
           ever
           ,
           this
           difference
           of
           affection
           is
           manifest
           ,
           God
           approves
           of
           their
           persons
           ,
           whilst
           hee
           disallowes
           their
           corruptions
           ,
           and
           when
           his
           fiercest
           wrath
           was
           shewed
           against
           the
           sinnes
           of
           the
           Elect
           in
           the
           person
           of
           
           Christ
           ,
           then
           did
           God
           most
           compassionately
           love
           the
           persons
           both
           of
           Christ
           and
           of
           all
           the
           Elect.
           Wherefore
           God
           might
           easily
           take
           away
           his
           Image
           from
           Adams
           nature
           ,
           yet
           not
           his
           favour
           from
           his
           person
           ,
           which
           he
           loved
           as
           elect
           in
           Christ
           ,
           whilst
           yet
           he
           punished
           his
           transgression
           sharply
           :
           and
           we
           see
           nothing
           more
           common
           in
           Christian
           observation
           ,
           than
           for
           men
           ,
           after
           such
           time
           as
           they
           are
           converted
           and
           assured
           of
           Gods
           tender
           love
           unto
           them
           ,
           yet
           then
           to
           feele
           the
           bitterest
           stormes
           of
           his
           displeasure
           raised
           up
           against
           them
           for
           their
           sinnes
           .
        
         
           Hence
           then
           it
           appeares
           ,
           that
           our
           effectuall
           Vocation
           and
           Conversion
           is
           justly
           to
           be
           accounted
           a
           fruit
           or
           effect
           of
           Gods
           singular
           favour
           towards
           the
           persons
           of
           his
           Elected
           ,
           with
           whom
           being
           actually
           reconciled
           in
           Christ
           ,
           having
           justified
           them
           from
           all
           their
           sinnes
           by
           his
           merits
           ,
           he
           afterwards
           sends
           forth
           his
           holy
           Spirit
           into
           their
           hearts
           ,
           calling
           them
           from
           darknesse
           to
           light
           ,
           from
           under
           the
           power
           of
           Satan
           and
           their
           corruption
           ,
           to
           the
           libertie
           of
           Gods
           sonnes
           ,
           that
           being
           thus
           sanctified
           they
           may
           be
           made
           meet
           to
           be
           partakers
           of
           the
           inheritance
           with
           the
           Saints
           in
           light
           .
           And
           whereas
           that
           place
           of
           the
           Apostle
           ,
           
             Heb.
             11.
             6.
             
             Without
             faith
             it
             is
             impossible
             to
             please
             God
             ,
          
           may
           breed
           a
           doubt
           against
           this
           which
           hath
           beespoken
           ,
           as
           seeming
           to
           imply
           ,
           that
           before
           our
           actuall
           Conversion
           and
           Beleeving
           wee
           are
           no
           way
           at
           all
           pleasing
           unto
           God
           ,
           nor
           beloved
           of
           him
           :
           For
           the
           removing
           of
           this
           scruple
           ,
           wee
           are
           according
           to
           the
           second
           distinction
           understand
           this
           place
           of
           the
           Actions
           ,
           not
           to
           the
           Persons
           of
           the
           Elect.
           Towards
           their
           Persons
           hee
           beareth
           perpetuall
           good-will
           :
           but
           this
           is
           secret
           ,
           they
           
           feele
           it
           not
           ,
           nor
           doth
           so
           much
           appeare
           vnto
           them
           or
           others
           till
           their
           conuersion
           ,
           when
           only
           God
           declares
           himselfe
           to
           bee
           pleased
           both
           with
           their
           persons
           and
           actions
           .
           But
           for
           their
           actions
           ,
           t
           is
           certaine
           no
           worke
           whatsoeuer
           any
           of
           the
           Elect
           doth
           before
           the
           infusion
           of
           sauing
           faith
           ,
           can
           bee
           done
           according
           to
           Gods
           will
           ,
           and
           so
           be
           pleasing
           vnto
           him
           .
           Of
           which
           ordinary
           course
           of
           pleasing
           of
           God
           in
           our
           Workes
           ,
           according
           to
           his
           reuealed
           will
           ,
           this
           place
           is
           to
           be
           interpreted
           ,
           and
           that
           out
           of
           the
           place
           it selfe
           ;
           for
           it
           is
           apparant
           the
           Apostle
           giues
           a
           reason
           why
           Abels
           Sacrifice
           pleased
           God
           not
           Cains
           ,
           why
           Enochs
           life
           and
           religious
           walking
           with
           God
           was
           pleasing
           to
           him
           ,
           namely
           because
           they
           had
           faith
           ,
           in
           and
           by
           which
           they
           performed
           those
           seruices
           acceptably
           .
           Without
           which
           faith
           it
           is
           impossible
           ,
           saith
           the
           Apostle
           ,
           to
           please
           God
           ,
           namely
           in
           any
           Worke
           that
           we
           goe
           about
           ;
           &
           he
           addes
           the
           reason
           ,
           
             [
             For
             he
             that
             cometh
             to
             God
             ,
             ]
          
           whether
           in
           sacrifices
           ,
           prayers
           ,
           or
           any
           other
           religious
           duties
           to
           be
           performed
           to
           God
           ,
           
             [
             he
             must
             beleeue
             that
             God
             is
             ,
             &
             that
             he
             is
             a
             rewarder
             of
             them
             that
             diligently
             seek
             him
             .
             ]
          
           Here
           therefore
           is
           nothing
           against
           that
           Love
           of
           God
           which
           he
           alwaies
           beares
           towards
           his
           Elect
           in
           Christ
           ,
           through
           whom
           they
           are
           pleasing
           vnto
           him
           ,
           when
           yet
           their
           works
           please
           him
           not
           .
        
         
           And
           thus
           much
           of
           the
           Moving
           cause
           of
           our
           Effectuall
           Vocation
           ,
           viz.
           Gods
           Love
           and
           Actuall
           Reconciliation
           with
           the
           Elect.
           From
           hence
           I
           deduce
           two
           corollaries
           ,
        
         
           1.
           
           
             That
             Sanctification
             and
             Inberent
             righteousnesse
             goes
             before
             our
             Iustification
             and
             imputed
             righteousnesse
             :
             but
             with
             a
             distinction
             of
             a
             double
             justification
             .
          
        
         
           1.
           
           
             In
             Foro
             Diuino
          
           ,
           in
           Gods
           fight
           ;
           and
           this
           goeth
           before
           all
           our
           sanctification
           :
           for
           even
           whilst
           the
           elect
           are
           unconverted
           ,
           they
           are
           then
           actually
           justified
           &
           freed
           from
           all
           sin
           by
           the
           Death
           of
           Christ
           :
           &
           God
           so
           esteemes
           of
           them
           as
           free
           ,
           and
           hauing
           accepted
           of
           that
           Satisfaction
           ,
           is
           actually
           reconciled
           to
           them
           .
           By
           this
           Iustification
           we
           are
           freed
           from
           the
           guilt
           of
           our
           Sins
           ,
           and
           because
           that
           is
           done
           away
           ,
           God
           in
           due
           time
           proceeds
           to
           give
           us
           the
           grace
           of
           Sanctification
           ,
           
           to
           free
           us
           from
           sins
           corruption
           still
           inherent
           in
           our
           Persons
           .
        
         
         
           2.
           
           
             In
             Foro
             Conscientiae
          
           ,
           in
           our
           owne
           sense
           ,
           which
           is
           but
           the
           revelation
           and
           certaine
           declaration
           of
           Gods
           former
           secret
           act
           of
           accepting
           Christs
           righteousnesse
           to
           our
           justification
           .
           The
           manifestation
           of
           which
           to
           our
           hearts
           and
           consciences
           ,
           is
           the
           only
           ground
           of
           all
           our
           peace
           and
           comfort
           :
           and
           it
           followes
           our
           Sanctification
           ,
           upon
           and
           after
           the
           Infusion
           of
           Saving
           Faith
           ,
           the
           only
           instrument
           of
           this
           our
           Iustification
           .
           This
           distinction
           is
           needfull
           to
           be
           obserued
           ,
           as
           giving
           light
           to
           many
           things
           :
           and
           without
           it
           I
           know
           not
           what
           reasonable
           construction
           can
           be
           made
           of
           these
           words
           of
           
             Tilenus
             ,
             Synt.
             part
             .
             2.
             cap.
             45.
             
             Thes.
             38.
             
             Perperam
             &
             absurdè
             prorsus
             inter
             effecta
             Sanctificationis
             numer
             atur
             justificatio
             ,
             quae
             illam
             naturâ
             praecedit
             ;
             neque
             enim
             sanctificatur
             quisquam
             nisi
             jam
             justificatus
             :
             omninoque
             necesse
             est
             ,
             ut
             arbor
             bona
             sit
             ,
             priusquam
             bonos
             ferat
             fructus
             .
          
           If
           he
           meane
           that
           no
           man
           is
           sanctified
           ,
           but
           he
           that
           is
           first
           justified
           in
           Gods
           sight
           by
           Christs
           righteousnesse
           accepted
           for
           him
           ,
           t
           is
           true
           :
           but
           if
           ,
           that
           none
           is
           sanctified
           but
           he
           that
           is
           first
           justified
           in
           his
           owne
           sense
           through
           the
           apprehension
           of
           Christs
           righteousnesse
           by
           faith
           ,
           t
           is
           apparantly
           false
           ,
           seeing
           a
           man
           cannot
           have
           Faith
           ,
           nor
           use
           faith
           till
           he
           be
           first
           sanctified
           .
           And
           the
           reason
           hee
           gives
           is
           exceeding
           weake
           ,
           The
           tree
           must
           be
           good
           before
           it
           bring
           forth
           good
           fruits
           .
           True
           ,
           but
           what
           makes
           vs
           good
           trees
           ?
           our
           Iustification
           or
           our
           Sanctification
           ?
           Surely
           our
           Sanctification
           .
           For
           though
           by
           Iustification
           wee
           are
           accounted
           good
           and
           Holy
           before
           God
           ,
           yet
           wee
           are
           not
           so
           in
           our Selues
           ,
           but
           most
           euill
           and
           Corrupt
           till
           we
           bee
           indewed
           with
           the
           grace
           of
           sanctification
           .
           And
           then
           only
           wee
           become
           Good
           trees
           ,
           fit
           to
           beare
           the
           fruite
           of
           good
           workes
           :
           so
           that
           the
           reason
           is
           in
           effect
           ,
           as
           if
           he
           had
           said
           we
           must
           first
           be
           Sanctified
           before
           our
           workes
           be
           Holy
           :
           and
           that
           's
           true
           ;
           for
           euen
           to
           Beleeve
           is
           a
           good
           and
           Holy
           worke
           ,
           and
           therefore
           
           though
           it
           goe
           before
           Iustification
           ,
           yet
           of
           necessitie
           presupposeth
           Sanctification
           .
        
         
           2.
           
           
             That
             faith
             is
             su●b
             an
             instrument
             of
             making
             vs
             partakers
             of
             the
             Benefites
             of
             Christs
             Mediation
             ,
             as
             is
             neither
             absolutely
             necessary
             in
             al.
             the
             Elect
             ,
             nor
             yet
             simply
             anteceding
             all
             
             manner
             of
             participation
             in
             those
             benefites
             .
          
        
         
           That
           it
           is
           not
           absolutely
           necessarie
           in
           all
           ,
           appeares
           in
           the
           Elect
           dying
           infants
           ,
           who
           enjoy
           all
           the
           benefits
           of
           Christs
           merits
           in
           their
           Iustification
           ,
           Sanctification
           and
           Glorification
           ,
           without
           this
           instrumentall
           meanes
           of
           their
           actuall
           Faith
           :
           as
           wee
           shall
           see
           more
           at
           large
           anon
           .
        
         
           That
           Faith
           doth
           not
           simply
           precede
           all
           manner
           of
           Participation
           with
           Christ
           ,
           appeares
           by
           a
           double
           benefit
           wee
           enioy
           by
           and
           from
           Christ
           ,
           before
           such
           time
           as
           wee
           doe
           beleeve
           .
        
         
           1.
           
           Our
           Sanctification
           wrought
           by
           the
           Spirit
           ,
           which
           from
           Christ
           convaies
           Life
           and
           Grace
           into
           our
           Soules
           ,
           when
           wee
           were
           utterly
           devoid
           of
           all
           both
           Faith
           and
           other
           graces
           ,
           as
           hath
           beene
           shewed
           before
           at
           large
           .
           And
           this
           is
           the
           first
           benefit
           of
           Christs
           death
           bestowed
           on
           us
           before
           we
           so
           much
           as
           aske
           it
           .
        
         
           2.
           
           Our
           Iustification
           in
           Gods
           sight
           ;
           which
           euen
           long
           before
           we
           were
           borne
           is
           purchased
           for
           vs
           by
           Christ.
           For
           t
           is
           vaine
           to
           thinke
           with
           the
           Arminians
           ,
           that
           Christs
           merits
           have
           made
           God
           only
           Placabilem
           ,
           not
           Placatum
           ,
           procured
           a
           freedome
           that
           God
           may
           be
           reconciled
           if
           hee
           will
           ,
           and
           other
           things
           concurre
           ,
           but
           not
           an
           actuall
           reconciliation
           .
           A
           silly
           shift
           devised
           to
           uphold
           the
           libertie
           of
           mans
           will
           ,
           and
           universality
           of
           Grace
           .
           No
           ,
           t
           is
           otherwise
           ,
           the
           Ransome
           demanded
           is
           paid
           and
           accepted
           ,
           full
           Satisfaction
           to
           the
           Diuine
           justice
           is
           giuen
           and
           taken
           ,
           all
           the
           sinnes
           of
           the
           Elect
           are
           actually
           pardoned
           ,
           Gods
           wrath
           for
           them
           is
           suffered
           and
           ouercome
           ,
           he
           rests
           contented
           and
           appeased
           ,
           the
           debt
           book
           is
           crossed
           ,
           and
           the
           hand-writing
           cancelled
           .
           This
           grand
           transaction
           betweene
           God
           and
           the
           Mediator
           Christ
           Iesus
           ,
           was
           concluded
           upon
           and
           dispatcht
           in
           heaven
           long
           before
           we
           had
           any
           being
           ,
           either
           in
           Nature
           or
           Grace
           :
           Yet
           the
           benefit
           of
           it
           was
           ours
           ,
           and
           belonged
           to
           us
           at
           that
           time
           ,
           though
           we
           never
           knew
           so
           much
           till
           after
           that
           by
           faith
           wee
           did
           apprehend
           it
           .
           As
           in
           the
           like
           case
           ,
           Lands
           may
           bee
           purchased
           ,
           the
           Writings
           confirmed
           ,
           the
           estate
           convayed
           and
           settled
           vpon
           an
           Infant
           ,
           though
           it
           know
           nothing
           of
           all
           ,
           till
           it
           
           come
           to
           age
           ,
           and
           finde
           by
           experience
           the
           present
           commoditie
           of
           that
           which
           was
           prouided
           for
           him
           long
           agoe
           .
           And
           the
           reason
           of
           all
           this
           is
           ,
           because
           it
           is
           not
           our
           Faith
           that
           workes
           Gods
           reconciliation
           with
           us
           ,
           but
           Christ
           beleeved
           on
           by
           our
           faith
           :
           Now
           his
           Merits
           are
           not
           therefore
           accepted
           of
           God
           ,
           because
           we
           doe
           beleeve
           ,
           but
           because
           they
           of
           themselves
           are
           of
           such
           Worth
           and
           sufficiency
           as
           doe
           deserve
           his
           most
           favourable
           acceptance
           of
           them
           for
           vs.
           And
           what
           reason
           have
           we
           then
           to
           thinke
           why
           they
           have
           not
           alwaies
           procured
           aswell
           as
           deserved
           Gods
           love
           and
           actuall
           reconciliation
           for
           the
           Elect
           ,
           not
           only
           before
           their
           faith
           as
           in
           all
           ,
           but
           also
           without
           their
           faith
           as
           in
           Infants
           ?
        
         
           I
           proceed
           to
           the
           second
           cause
           of
           our
           Conversion
           ,
           viz.
           the
           Efficient
           cause
           which
           really
           produceth
           it
           ,
           and
           that
           is
           the
           Holy
           Ghost
           ,
           in
           whose
           person
           ,
           not
           excluding
           the
           Father
           and
           the
           Sonne
           ,
           this
           worke
           of
           Sanctification
           is
           peculiarly
           terminated
           .
           This
           blessed
           Spirit
           are
           those
           two
           golden
           pipes
           through
           which
           the
           two
           Oliue
           branches
           emptie
           out
           of
           themselues
           the
           golden
           oyles
           of
           all
           precious
           graces
           ,
           into
           the
           Candlesticke
           ,
           the
           Church
           ,
           as
           it
           is
           Zach.
           4.
           
           For
           which
           cause
           all
           the
           Graces
           of
           God
           are
           called
           the
           Fruites
           of
           the
           Spirit
           ,
           Gal.
           5.
           22.
           and
           
             Eph.
             5
             9
             [
             For
             the
             Fruit
             of
             the
             Spirit
             is
          
           
           
             in
             all
             goodnesse
             and
             righteousnesse
             and
             truth
             .
             ]
          
           yea
           ,
           the
           whole
           worke
           of
           sanctification
           and
           renued
           Grace
           is
           styled
           by
           the
           name
           of
           the
           Spirit
           ,
           Gal.
           5.
           17.
           
           [
           The
           flesh
           lusteth
           against
           the
           Spirit
           ,
           and
           the
           Spirit
           against
           the
           flesh
           ,
           ]
           
             id
             est
          
           ,
           Grace
           fights
           against
           corruption
           ,
           and
           this
           opposeth
           against
           Grace
           .
           In
           respect
           of
           this
           opperation
           which
           the
           Holy
           Ghost
           hath
           in
           Sanctifying
           the
           Elect
           ,
           he
           is
           in
           Scripture
           set
           forth
           vnder
           a
           double
           Similitude
           of
           Water
           and
           Fire
           :
           which
           are
           Elements
           most
           apt
           to
           cleanse
           .
           The
           similitude
           is
           from
           the
           custome
           of
           the
           Leuiticall
           Purifications
           ,
           which
           were
           done
           
           by
           the
           use
           of
           both
           Elements
           .
           For
           all
           vessells
           and
           utensills
           polluted
           by
           any
           legall
           uncleanenesse
           ,
           were
           to
           bee
           purged
           by
           Water
           if
           they
           were
           of
           wood
           ,
           but
           by
           Fire
           ,
           if
           made
           of
           metall
           or
           other
           materialls
           that
           might
           endure
           it
           ,
           as
           you
           may
           reade
           ,
           Num.
           31.
           23.
           
           So
           what
           euer
           filthinesse
           cleaves
           
           unto
           us
           ,
           or
           how
           deeply
           soever
           incorporated
           into
           our
           natures
           ,
           the
           Holy
           Ghost
           by
           his
           most
           blessed
           vertue
           ,
           as
           by
           water
           washeth
           away
           ,
           as
           by
           fire
           consumeth
           .
           
             [
             Then
             I
             will
             poure
             cleane
             water
             upon
             you
             ,
             and
             yee
             shall
             bee
             cleane
             ,
             from
             all
             your
             filthinesse
             and
             from
             your
             Idols
             will
             I
             cleanse
             you
             :
             ]
          
           saith
           God
           unto
           the
           Church
           ,
           Ezech.
           36.
           25.
           
           And
           what
           is
           this
           water
           ?
           in
           Verse
           27.
           he
           interprets
           himselfe
           in
           these
           words
           ,
           
             [
             And
             I
             will
             put
             my
             Spirit
             within
             you
             ]
             .
          
           Hence
           wee
           are
           said
           to
           bee
           baptized
           with
           the
           Holy
           Ghost
           ,
           Ioh.
           1.
           33.
           to
           bee
           baptized
           by
           one
           Spirit
           into
           one
           body
           ,
           1
           Cor.
           12.
           13.
           to
           bee
           borne
           of
           water
           and
           of
           the
           Spirit
           ,
           Ioh.
           3.
           5.
           
           Which
           baptizing
           of
           washing
           by
           the
           Holy
           Ghost
           is
           in
           plainer
           tearmes
           our
           Sanctification
           wrought
           by
           his
           power
           ,
           cleansing
           us
           from
           inherent
           corruption
           ,
           and
           creating
           in
           us
           Purite
           and
           Holinesse
           ,
           as
           is
           cleare
           out
           of
           that
           of
           the
           Apostle
           ,
           1
           Cor.
           6
           11.
           
           
             [
             And
             such
          
           
           
             were
             some
             of
             you
             :
             but
             yee
             are
             washed
             ]
             :
          
           what
           's
           that
           ?
           the
           next
           words
           tell
           us
           ,
           
             [
             But
             yee
             are
             sanctified
             ,
             but
             yee
             are
             justified
             in
             the
             name
             of
             the
             Lord
             Iesus
             ,
             and
             by
             the
             Spirit
             of
             our
             God
             ]
             .
          
           Hence
           the
           bestowing
           of
           the
           abundant
           gifts
           of
           the
           Holy
           Ghost
           ,
           is
           metaphorically
           described
           by
           Effusion
           or
           pouring
           out
           ,
           as
           
             Esa.
             44.
             3.
             
             [
             I
             will
             poure
             water
             upon
             the
             thirsty
             and
             flouds
             upon
             the
             dry
             ground
             ;
             I
             will
             poure
             my
             Spirit
             upon
             thy
             seed
             ,
          
           
           
             and
             my
             blessing
             upon
             thy
             buds
             .
             ]
             Ioel
             2.
             18
             ,
             [
             I
             will
             poure
             out
             my
             Spirit
             vpon
             a●l
             fl●sh
             ]
          
           fulfilled
           Act.
           2.
           
           For
           that
           other
           appellation
           of
           Fire
           ,
           we
           haue
           it
           expresly
           ,
           
             Mat.
             3.
             11.
             
             [
             Hee
             will
             baptize
             you
             with
             the
             Holy
             Ghost
             and
             with
             fire
             ,
             ]
          
           and
           implied
           ,
           Marc.
           9
           49.
           
           Euery
           man
           shall
           bee
           salted
           with
           fire
           :
           and
           euery
           sacrifice
           shall
           be
           salted
           with
           salt
           .
           Grace
           therefore
           is
           of
           a
           diuine
           off-spring
           ,
           the
           immediate
           effect
           of
           the
           all-powerfull
           vertue
           of
           Gods
           Spirit
           ,
           whereby
           he
           replants
           inherent
           Holinesse
           in
           our
           Soules
           ,
           having
           purified
           them
           from
           all
           Vncleannesse
           ,
           to
           make
           us
           holy
           vessells
           of
           pleasure
           fit
           for
           the
           seruice
           of
           Gods
           Sanctuary
           .
           Now
           whereas
           this
           worke
           of
           the
           Holy
           Spirit
           ,
           is
           by
           divines
           called
           
             Donatio
             Spiritus
             Sancti
          
           ,
           the
           Giving
           of
           the
           Holy
           Ghost
           ,
           that
           we
           be
           not
           mistaken
           ,
           you
           are
           to
           note
           briefly
           ,
           that
           the
           Holy
           Ghost
           is
           said
           to
           be
           given
           two
           waies
           :
        
         
         
           1.
           
           In
           his
           Essence
           and
           Graces
           ,
           both
           together
           ;
           and
           so
           was
           he
           given
           to
           Christ
           the
           Head
           of
           the
           Church
           ,
           in
           whom
           
           dwelleth
           the
           fulnesse
           of
           the
           Godhead
           bodily
           ,
           or
           substantially
           ,
           whom
           God
           hath
           annointed
           with
           the
           Holy
           Ghost
           and
           with
           Power
           ,
           and
           that
           above
           all
           his
           brethren
           ,
           having
           given
           
           him
           the
           Spirit
           without
           measure
           .
        
         
           2.
           
           In
           his
           Graces
           and
           Vertues
           only
           ;
           and
           so
           is
           hee
           given
           unto
           the
           Church
           ,
           the
           body
           of
           Christ.
           Touching
           this
           Sending
           forth
           of
           the
           Spirit
           into
           the
           hearts
           of
           the
           Elect
           ,
           the
           inhabitation
           thereof
           in
           their
           hearts
           ,
           how
           they
           are
           said
           to
           bee
           the
           Temples
           of
           the
           holy
           Ghost
           ,
           and
           Partakers
           of
           the
           Divine
           nature
           :
           albeit
           it
           be
           most
           true
           ,
           that
           the
           Holy
           Ghost
           
           being
           God
           must
           needs
           be
           present
           euery
           where
           by
           his
           Essence
           ,
           yet
           I
           take
           it
           to
           agree
           best
           with
           Christian
           modesty
           to
           let
           passe
           curious
           speculations
           about
           such
           sacred
           mysteries
           ,
           and
           to
           rest
           our selues
           contented
           with
           this
           ,
           that
           it
           sufficeth
           abundantly
           for
           our
           comfort
           ,
           if
           wee
           enjoy
           his
           Gracious
           presence
           ,
           replenishing
           us
           with
           all
           heavenly
           vertues
           and
           Consolations
           .
           Now
           this
           donation
           of
           the
           Spirit
           ,
           in
           his
           graces
           and
           vertues
           ,
           is
           double
           ;
        
         
           1.
           
           One
           respecting
           the
           publike
           ,
           when
           an
           extraordinarie
           measure
           either
           of
           Inferiour
           gifts
           ,
           or
           of
           Sanctifying
           graces
           is
           bestowed
           upon
           some
           men
           for
           the
           greater
           benefit
           of
           the
           Church
           in
           common
           .
           And
           this
           was
           more
           peculiar
           to
           the
           times
           of
           the
           Primitive
           Church
           .
           Of
           which
           donation
           of
           the
           Spirit
           you
           may
           read
           ,
           
             Ioh.
             7.
             39.
             
             Act.
          
           2.
           
           &
           
             Act.
             19.
             2.
             6.
             
             Eph.
          
           4.
           8.
           11.
           
        
         
           2.
           
           Another
           in
           regard
           of
           the
           Private
           good
           of
           every
           Elect
           person
           ,
           when
           the
           Holy
           Spirit
           is
           given
           to
           him
           ,
           effectually
           to
           call
           ,
           convert
           ,
           and
           sanctifie
           him
           .
           And
           this
           only
           is
           that
           giving
           of
           the
           Holy
           Ghost
           which
           wee
           now
           seeke
           after
           :
           when
           the
           power
           of
           that
           Holy
           one
           overshadowes
           our
           soules
           ,
           and
           by
           the
           immortall
           Seed
           of
           his
           owne
           most
           gracious
           vertue
           ,
           frames
           in
           us
           the
           New
           man
           created
           according
           to
           God
           in
           Righteousnesse
           and
           Holinesse
           .
        
         
           Let
           this
           suffice
           concerning
           the
           Causes
           of
           our
           Conversion
           ,
           which
           are
           briefly
           wrapped
           up
           in
           that
           of
           the
           Apostle
           ,
           
           Rom.
           5.
           5.
           
           The
           love
           of
           God
           shed
           abroad
           in
           our
           hearts
           by
           the
           Holy
           Ghost
           which
           is
           given
           unto
           us
           .
           I
           goe
           on
           to
           the
           next
           circumstance
           ,
           viz.
           
        
         
           The
           manner
           how
           it
           is
           wrought
           in
           us
           .
           To
           inquire
           in
           what
           manner
           the
           Holy
           Ghost
           breathes
           into
           our
           Soules
           the
           Supernaturall
           life
           of
           Grace
           ,
           is
           a
           scruteny
           as
           difficult
           ,
           as
           to
           search
           whence
           and
           whither
           the
           winde
           blowes
           ,
           or
           for
           a
           dead
           man
           raised
           up
           ,
           to
           tell
           how
           life
           and
           sense
           came
           into
           him
           ,
           or
           for
           a
           man
           borne
           into
           the
           world
           ,
           to
           describe
           in
           what
           manner
           each
           of
           his
           members
           was
           fashioned
           in
           the
           wombe
           .
           There
           is
           not
           ,
           I
           suppose
           ,
           any
           mortall
           man
           not
           inspired
           with
           speciall
           revelation
           ,
           that
           can
           declare
           unto
           us
           this
           Way
           of
           the
           heavenly
           spirit
           ,
           any
           more
           than
           the
           skilfullest
           Anatomist
           ,
           the
           Way
           of
           the
           earthly
           spirit
           ,
           nor
           how
           the
           bones
           doe
           grow
           in
           the
           wombe
           of
           her
           that
           is
           with
           childe
           ,
           as
           Saloman
           speakes
           ,
           Eccle.
           11.
           5.
           
           To
           tell
           the
           moneth
           ,
           day
           or
           houre
           wherein
           they
           were
           converted
           ,
           is
           in
           most
           converts
           impossible
           ,
           in
           all
           of
           exceeding
           difficult
           observation
           ;
           though
           I
           denie
           not
           but
           the
           time
           may
           be
           in
           Some
           of
           sensible
           marke
           .
           But
           euen
           in
           them
           or
           others
           ,
           to
           shew
           us
           by
           which
           way
           the
           Spirit
           went
           out
           from
           God
           to
           speake
           unto
           their
           hearts
           ,
           by
           what
           secret
           motions
           it
           moued
           upon
           their
           soules
           ,
           how
           and
           in
           which
           parts
           its
           quickening
           and
           sanctifying
           vertue
           gaue
           life
           and
           heat
           unto
           them
           ,
           we
           cannot
           expect
           from
           them
           any
           declaration
           of
           that
           which
           they
           had
           no
           power
           to
           obserue
           .
           Doe
           not
           looke
           then
           I
           should
           make
           knowne
           unto
           you
           the
           manner
           of
           that
           in
           you
           ,
           whereof
           I
           am
           ignorant
           in
           my selfe
           .
           This
           I
           trust
           ,
           that
           thorough
           the
           grace
           of
           our
           Lord
           Iesus
           Christ
           ,
           both
           you
           and
           I
           may
           say
           with
           the
           blinde
           man
           in
           the
           Gospell
           ,
           
             One
             thing
             we
             know
             that
             we
             were
             blinde
             ,
             but
          
           
           
             now
             we
             see
          
           ;
           we
           were
           dead
           ,
           but
           now
           we
           are
           aliue
           ;
           we
           were
           lost
           ,
           but
           are
           now
           found
           ;
           we
           were
           darkenesse
           ,
           but
           are
           now
           light
           in
           the
           Lord
           :
           albeit
           how
           our
           eyes
           are
           opened
           and
           illightned
           ,
           how
           we
           were
           recovered
           from
           our
           wandring
           in
           the
           vale
           of
           death
           ,
           wee
           cannot
           in
           euery
           particular
           exactly
           recount
           .
           Blessed
           is
           hee
           that
           findes
           this
           change
           in
           himselfe
           :
           and
           farre
           more
           blessed
           than
           they
           ,
           who
           betray
           themselues
           
           to
           have
           no
           part
           in
           the
           worke
           by
           their
           pride
           and
           bitternesse
           in
           quarrelling
           the
           manner
           of
           it
           ,
           who
           (
           as
           the
           learned
           Moulin
           
           censures
           ,
           not
           too
           sharpely
           )
           are
           themselues
           ledde
           by
           a
           reprobate
           Spirit
           ,
           whilst
           captiously
           and
           carnally
           they
           inquire
           after
           the
           working
           of
           Gods
           Spirit
           .
        
         
           There
           are
           neverthelesse
           two
           things
           in
           the
           manner
           of
           Graces
           plantation
           in
           us
           ,
           which
           we
           may
           descry
           ,
           because
           the
           Scriptures
           have
           discovered
           them
           unto
           us
           :
           namely
           ,
        
         
           1.
           
           That
           this
           Plantation
           of
           Grace
           in
           us
           ,
           is
           meerely
           Supernaturall
           .
        
         
           2.
           
           That
           this
           Plantation
           of
           Grace
           is
           Constant
           &
           Durable
           ,
           not
           to
           be
           rooted
           up
           again
           :
           two
           circumstances
           about
           the
           infusion
           of
           Grace
           into
           mans
           heart
           ,
           so
           necessary
           to
           be
           well
           observed
           ,
           as
           nothing
           more
           .
           Because
           in
           the
           one
           lies
           the
           foundation
           of
           all
           Christian
           humility
           ,
           we
           having
           nothing
           but
           what
           we
           have
           received
           :
           on
           the
           other
           depends
           all
           our
           unconquerable
           comforts
           in
           this
           our
           pilgrimage
           ,
           that
           we
           have
           so
           received
           grace
           ,
           as
           wee
           shall
           never
           lose
           it
           again
           .
           In
           both
           these
           Sathan
           hath
           not
           beene
           wanting
           by
           his
           instruments
           ,
           men
           of
           corrupt
           mindes
           ,
           to
           pervert
           sound
           doctrine
           ,
           and
           poyson
           religion
           even
           in
           the
           roote
           :
           advancing
           the
           wisedome
           of
           the
           flesh
           ,
           against
           the
           power
           of
           Gods
           Spirit
           ,
           filling
           the
           heart
           with
           proud
           imaginations
           ,
           by
           ascribing
           so
           much
           unto
           the
           Sufficiency
           of
           its
           owne
           naturall
           Abilities
           in
           point
           of
           Convesion
           ,
           as
           it
           need
           not
           be
           much
           beholding
           to
           God
           for
           his
           grace
           :
           and
           againe
           breeding
           in
           the
           soule
           terrors
           unsufferable
           ,
           and
           fearefull
           doubtings
           of
           its
           perseverance
           in
           grace
           received
           ,
           upon
           the
           apprehension
           of
           no
           stronger
           support
           in
           grace
           ,
           than
           the
           reede
           of
           mans
           Free-will
           ,
           which
           having
           received
           ,
           may
           as
           easily
           reject
           grace
           ,
           and
           having
           made
           them
           ,
           may
           by
           the
           same
           power
           eternally
           undoe
           them
           againe
           .
           So
           looke
           how
           men
           are
           exalted
           in
           pride
           on
           the
           one
           side
           ,
           as
           low
           are
           they
           throwne
           downe
           ,
           in
           discomfort
           on
           the
           other
           side
           ;
           and
           scarce
           is
           there
           any
           point
           of
           religion
           wherein
           we
           may
           erre
           more
           easily
           and
           dangerously
           .
           Well
           then
           let
           this
           be
           our
           first
           conclusion
           touching
           the
           manner
           of
           our
           conversion
           ,
           that
        
         
         
           
             The
             Grace
             of
             Sanctification
             is
             wrought
             in
             the
             Elect
             in
             such
             a
             manner
             as
             is
             meerely
             Supernaturall
             ,
          
           id
           est
           ,
           
             above
             the
             strength
             ,
             without
             the
             concurrence
             of
             any
             abilities
             of
             our
             corrupted
             nature
             .
          
        
         
           God
           though
           a
           supernaturall
           agent
           ,
           yet
           worketh
           many
           things
           by
           naturall
           meanes
           ,
           and
           in
           a
           naturall
           manner
           ,
           whilst
           hee
           doth
           but
           only
           giue
           his
           assistance
           and
           co-working
           power
           to
           &
           with
           the
           naturall
           abilities
           originally
           planted
           in
           every
           creature
           .
           And
           then
           though
           we
           denie
           not
           Gods
           actuall
           
           Concurrence
           ,
           yet
           we
           truly
           and
           properly
           ascribe
           such
           effects
           to
           their
           Visible
           ,
           apparant
           ,
           immediate
           causes
           .
           But
           in
           this
           point
           ,
           concerning
           the
           replantation
           of
           Holinesse
           in
           a
           Sinfull
           man
           ,
           we
           affirme
           against
           Pelagians
           ,
           Semi-pelagians
           ,
           Papists
           ,
           Arminians
           ,
           or
           other
           sectaries
           however
           branded
           ,
           that
           as
           the
           Agent
           or
           Efficient
           of
           mans
           Sanctification
           is
           simply
           supernaturall
           ,
           viz.
           the
           Holy
           Hhost
           ,
           so
           is
           his
           manner
           of
           working
           altogether
           Divine
           beyond
           the
           power
           ,
           and
           without
           the
           helpe
           of
           any
           thing
           in
           man.
           An
           assertion
           that
           layes
           nature
           flat
           on
           her
           backe
           :
           and
           yet
           gives
           vnto
           her
           as
           much
           as
           Sinne
           hath
           left
           her
           ,
           and
           that
           's
           just
           Nothing
           in
           matter
           of
           Grace
           .
           And
           the
           truth
           hereof
           will
           easily
           appeare
           to
           any
           that
           will
           without
           pride
           and
           prejudice
           consult
           the
           Scriptures
           ,
           or
           common
           experience
           .
           Me
           thinkes
           when
           we
           reade
           in
           the
           booke
           of
           God
           these
           and
           such
           like
           sayings
           ,
           that
           every
           imagination
           of
           the
           thoughts
           of
           mans
           heart
           is
           only
           evill
           continually
           ;
           that
           of
           the
           children
           of
           men
           ,
           there
           is
           none
           that
           understands
           and
           seeks
           after
           God
           ;
           that
           they
           are
           become
           altogether
           filthy
           ,
           none
           that
           doth
           good
           no
           not
           one
           ;
           that
           
             [
             the
             naturall
             man
             perceiueth
             not
             the
             things
             of
             the
             Spirit
             ,
             nor
             can
             he
             know
             them
             being
             spiritually
             discerned
             ]
          
           that
           wee
           are
           
             [
             blinde
          
           ]
           till
           God
           
             [
             Open
             our
             eyes
          
           ]
           that
           wee
           are
           
             [
             deafe
          
           ]
           till
           God
           
             [
             bore
             our
             Eares
          
           ]
           that
           wee
           are
           
             [
             Darknesse
          
           ]
           vtterly
           destitute
           of
           Spirituall
           light
           ,
           that
           ,
           
             [
             the
             Wissdome
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             of
             the
             flesh
             is
             enmity
             or
             hatred
             against
             God
             ,
             is
             not
             ,
             nor
             can
             be
             subiect
             to
             him
             ]
          
           that
           
             [
             the
             flesh
             lusteth
             against
             the
             Spirit
             ]
          
           rebelling
           against
           the
           worke
           thereof
           even
           in
           the
           regenerate
           ;
           much
           more
           before
           regeneratiō
           ,
           that
           
             [
             of
             our selves
             we
             are
             not
             
             sufficient
             to
             thinke
             a
             good
             thought
             as
             of
             our selves
             ,
             but
             that
             our
             sufficiency
             is
             of
             God
             ]
          
           that
           
             [
             it
             is
             God
             which
             worketh
             in
             us
             both
          
           
           
             the
             will
             and
             the
             deed
             of
             his
             good
             pleasure
             ]
          
           that
           in
           our
           conversion
           ,
           wee
           are
           
             [
             New
             begotten
             ]
             [
             New
             borne
             ]
             [
             New
             creatures
             ,
             created
             in
             Christ
             Iesus
             to
             good
             workes
             ]
          
           in
           fine
           to
           put
           all
           out
           of
           doubt
           ,
           
             [
             That
             wee
             are
             Dead
             in
             trespasses
             and
             Sinnes
             ]
          
           and
           that
           our
           Sanctification
           is
           the
           
             [
             first
             resurrection
          
           ]
           from
           death
           ,
           effected
           in
           us
           by
           the
           same
           Almighty
           
             [
             power
             which
             God
             declared
             in
             raising
             Christ
             ]
          
           from
           the
           grave
           :
           When
           ,
           I
           say
           ,
           wee
           consider
           of
           these
           and
           the
           like
           places
           ,
           were
           wee
           not
           too
           much
           in
           love
           with
           our selves
           ,
           and
           held
           some
           scorne
           to
           con
           God
           all
           the
           thankes
           for
           our
           salvation
           ,
           our
           hearts
           and
           tongues
           would
           presently
           bee
           filled
           with
           a
           sincere
           acknowledgement
           ,
           
             Not
             unto
             us
             ,
             O
             Lord
             ,
             not
             unto
             us
             ,
             but
             unto
             thy
             Name
             wee
             give
             the
             glory
             ,
             for
             thy
             loving
             mercy
             ,
             and
             for
             thy
          
           
           
             truths
             sake
          
           .
           Besides
           ,
           I
           wish
           wee
           would
           descend
           unto
           an
           unpartiall
           examination
           of
           our
           owne
           hearts
           ,
           to
           make
           discovery
           by
           the
           light
           of
           the
           Spirit
           ,
           of
           that
           body
           of
           Death
           wee
           be
           are
           about
           with
           us
           ,
           what
           strong
           rebellion
           there
           is
           of
           the
           Law
           in
           our
           members
           ,
           against
           the
           law
           of
           our
           mindes
           ,
           what
           secret
           and
           powerfull
           attractives
           the
           affections
           of
           Sinne
           have
           to
           pull
           us
           unto
           disobedience
           ,
           what
           violent
           and
           bitter
           opposition
           they
           make
           against
           Grace
           checking
           their
           disorderly
           motions
           ,
           how
           seldome
           any
           blessed
           resolution
           tending
           to
           sanctity
           rises
           up
           in
           our
           thoughts
           ,
           how
           vnwildy
           we
           are
           in
           the
           managing
           of
           any
           gracious
           motion
           from
           the
           Holy
           Ghost
           ,
           with
           what
           slacknesse
           and
           cumber
           wee
           prosecute
           such
           holy
           inspirations
           to
           action
           and
           full
           accomplishment
           ,
           in
           a
           word
           ,
           how
           passing
           slow
           our
           course
           towards
           heaven
           is
           ,
           when
           wee
           have
           all
           helpes
           of
           nature
           and
           Grace
           to
           carry
           us
           forward
           ,
           I
           am
           fully
           perswaded
           ,
           that
           whatsoever
           any
           man
           may
           conceive
           in
           abstract
           speculation
           ,
           there
           is
           no
           converted
           person
           if
           he
           make
           application
           to
           his
           owne
           particular
           ,
           but
           will
           confesse
           freely
           ,
           if
           he
           deale
           truly
           with
           his
           owne
           heart
           ,
           that
           ,
           not
           only
           if
           God
           had
           not
           done
           More
           for
           him
           than
           he
           could
           for
           himselfe
           ,
           but
           if
           God
           had
           not
           done
           All
           for
           him
           he
           had
           utterly
           perished
           in
           his
           
           sinnes
           .
           And
           he
           will
           acknowledge
           that
           it
           is
           impossible
           there
           should
           be
           in
           and
           of
           himselfe
           such
           Preparations
           and
           forward
           dispositions
           to
           worke
           his
           owne
           Conversion
           ;
           who
           being
           Converted
           is
           hindered
           by
           none
           so
           much
           in
           the
           finishing
           of
           his
           salvation
           ,
           as
           by
           his
           owne
           perpetuall
           indisposition
           to
           goodnesse
           .
           This
           our
           disabilitie
           whereof
           wee
           are
           convinced
           in
           our
           owne
           sense
           and
           by
           testimony
           of
           the
           Scripture
           ,
           will
           inforce
           us
           ,
           if
           our
           pride
           bee
           not
           as
           great
           as
           our
           povertie
           ,
           to
           confesse
           whence
           wee
           have
           our
           riches
           without
           stammering
           ,
           shifting
           and
           mineing
           of
           the
           matter
           ,
           as
           the
           fashion
           of
           too
           many
           is
           ,
           who
           by
           many
           prety
           scholasticall
           devices
           distinguish
           God
           out
           of
           all
           or
           the
           greatest
           part
           ,
           or
           at
           least
           some
           part
           of
           his
           Glory
           due
           unto
           him
           for
           our
           Conversion
           ,
           and
           thrust
           in
           the
           Abilities
           of
           their
           owne
           Free-will
           as
           co-workers
           with
           Gods
           Spirit
           ,
           &
           joynt-purchasers
           of
           this
           inheritance
           of
           Grace
           .
           But
           let
           God
           have
           glory
           and
           every
           man
           shame
           :
           and
           let
           all
           whom
           grace
           hath
           taught
           to
           judge
           of
           their
           Corruption
           ,
           say
           with
           the
           Church
           Es.
           26.
           12.
           
           Thou
           (
           O
           Lord
           )
           hast
           wrought
           all
           our
           workes
           in
           us
           .
        
         
           I
           will
           not
           prevent
           my selfe
           by
           larger
           explication
           of
           this
           point
           at
           this
           time
           :
           but
           wrapp
           up
           all
           touching
           this
           first
           conclusion
           ,
           in
           a
           needfull
           distinction
           or
           two
           ,
           and
           so
           passe
           on
           .
           Mans
           Concurrence
           in
           the
           worke
           of
           his
           sanctifications
           is
           double
           ,
        
         
           1
           Passive
           ,
           which
           is
           the
           Capacity
           or
           Aptnesse
           that
           is
           in
           mans
           nature
           for
           the
           Receiuing
           of
           Grace
           ,
           for
           being
           a
           Reasonable
           creature
           hee
           is
           naturally
           prepared
           and
           disposed
           with
           such
           a
           substance
           and
           faculties
           as
           are
           meet
           subjects
           to
           receive
           the
           Habit
           ,
           and
           instruments
           to
           performe
           the
           actions
           of
           Grace
           .
           This
           Concurrence
           of
           man
           to
           his
           regeneration
           ,
           is
           most
           necessary
           :
           nor
           doth
           God
           sanctifie
           senslesse
           or
           irrationall
           creatures
           ,
           nor
           is
           man
           in
           his
           conversion
           in
           such
           sort
           passive
           ,
           as
           is
           a
           stone
           ,
           blocke
           ,
           or
           brute
           beast
           ,
           as
           our
           adversaries
           absurdly
           cavill
           .
        
         
           2
           Active
           ,
           which
           is
           some
           Strength
           or
           Power
           that
           man
           hath
           in
           the
           Vse
           of
           his
           faculties
           ,
           especially
           of
           his
           will
           ,
           for
           the
           Production
           of
           Grace
           .
           This
           strength
           of
           man
           in
           doing
           
           good
           is
           to
           be
           distinguished
           in
           regard
        
         
           1
           Of
           the
           Beginning
           and
           first
           Act
           of
           our
           Conversion
           ,
           when
           Holinesse
           is
           at
           the
           first
           reimplanted
           in
           the
           Soule
           .
        
         
           2
           Of
           the
           Progresse
           of
           our
           Conversion
           in
           the
           practise
           of
           Sanctification
           :
           In
           this
           second
           respect
           none
           denies
           Mans
           actuall
           concurrence
           with
           the
           Spirit
           of
           God
           :
           for
           being
           sanctified
           and
           inwardly
           inabled
           in
           his
           faculties
           by
           Spirituall
           life
           put
           into
           them
           ,
           he
           can
           Move
           himselfe
           in
           and
           towards
           the
           performance
           of
           all
           living
           actions
           of
           grace
           ,
           even
           as
           Lazarus
           of
           Nature
           .
           Whereas
           yet
           you
           are
           to
           remember
           ,
           that
           even
           in
           these
           actions
           wee
           cannot
           worke
           alone
           ,
           we
           are
           but
           Fellow-workers
           with
           the
           Spirit
           of
           God
           ,
           and
           this
           not
           in
           an
           Equality
           ,
           but
           Subordination
           to
           him
           :
           we
           indeed
           move
           our
           hands
           to
           write
           ,
           but
           like
           raw
           schollers
           wee
           shall
           draw
           mishapen
           charecters
           ,
           unlesse
           our
           heavenly
           Master
           guide
           our
           hands
           .
           Neverthelesse
           these
           actions
           take
           their
           denominations
           from
           the
           next
           Agent
           ,
           and
           though
           performed
           by
           speciall
           assistance
           of
           the
           Spirit
           ,
           yet
           are
           rightly
           said
           to
           be
           mans
           actions
           :
           so
           that
           when
           a
           regenerate
           person
           ,
           Beleeves
           ,
           Praies
           ,
           gives
           almes
           ,
           rejoyceth
           in
           God
           ,
           &c.
           we
           doe
           not
           say
           that
           the
           Holy
           Ghost
           in
           us
           Beleeves
           or
           Praies
           ,
           or
           gives
           almes
           ,
           or
           rejoyceth
           in
           the
           hope
           of
           happinesse
           ,
           (
           as
           some
           would
           fasten
           upon
           us
           such
           a
           senselesse
           assertion
           )
           it
           is
           man
           that
           doth
           all
           these
           ,
           but
           man
           assisted
           by
           Grace
           .
        
         
           But
           now
           concerning
           the
           former
           respect
           ,
           for
           the
           first
           Infusion
           of
           the
           Habite
           of
           grace
           into
           the
           soule
           ,
           wee
           utterly
           deny
           all
           Active
           concurrence
           of
           mans
           naturall
           abilities
           to
           the
           acquiring
           and
           generating
           of
           grace
           in
           his
           heart
           ,
           and
           grant
           him
           onely
           a
           Passive
           capacity
           to
           receive
           it
           bestowed
           on
           him
           .
           And
           we
           maintaine
           that
           in
           this
           Case
           neyther
           the
           Holy
           Ghost
           workes
           like
           a
           Naturall
           ,
           nor
           man
           like
           a
           Morall
           agent
           .
           The
           worke
           of
           the
           Holy
           Ghost
           is
           not
           like
           that
           of
           Naturall
           agents
           in
           the
           production
           of
           Materiall
           Formes
           ,
           brought
           out
           of
           the
           Power
           of
           the
           Matter
           ,
           that
           is
           ,
           if
           I
           understand
           Naturalists
           in
           that
           Phrase
           ,
           resulting
           out
           of
           the
           Inherent
           qualities
           of
           the
           Subject
           diversly
           compounded
           and
           ●ipened
           by
           the
           externall
           agent
           ,
           or
           as
           those
           agents
           worke
           in
           
           the
           generation
           of
           Second
           qualities
           arising
           out
           of
           the
           different
           mixture
           of
           the
           First
           :
           in
           both
           which
           the
           qualities
           of
           the
           Subject
           concurre
           with
           the
           outward
           agent
           in
           producing
           the
           effect
           .
           This
           worke
           is
           of
           a
           higher
           nature
           ,
           like
           the
           infusion
           of
           the
           Reasonable
           Soule
           into
           the
           Conception
           ,
           to
           whose
           creation
           the
           body
           conferres
           nothing
           at
           all
           ,
           and
           to
           its
           introduction
           nothing
           but
           a
           passive
           capacitie
           .
           It
           is
           a
           change
           of
           our
           nature
           ,
           a
           creation
           of
           new
           qualities
           ,
           not
           a
           perfection
           of
           the
           old
           ,
           an
           habituall
           qualitie
           meerely
           infused
           by
           Diuine
           vertue
           ,
           not
           issuing
           out
           of
           any
           inward
           force
           of
           humane
           abilities
           ,
           howsoeuer
           strained
           up
           to
           the
           highest
           pitch
           of
           their
           naturall
           perfection
           .
           And
           therefore
           againe
           ,
           man
           in
           this
           work
           of
           sanctification
           is
           not
           any
           morall
           agent
           ,
           as
           when
           by
           many
           commendable
           actions
           he
           gets
           to
           himselfe
           the
           habit
           of
           morall
           vertue
           .
           No
           :
           Civilitie
           is
           a
           hopefull
           preparation
           ,
           but
           no
           working
           cause
           of
           sanctitie
           .
           Take
           that
           and
           all
           other
           the
           most
           likely
           dispositions
           you
           will
           ,
           let
           there
           be
           sweetnesse
           of
           naturall
           temper
           ,
           ingenuitie
           of
           education
           ,
           learning
           ,
           good
           companie
           ,
           abstinence
           &
           hatred
           of
           grosser
           vices
           ,
           respect
           of
           lawes
           ,
           restraint
           of
           discipline
           ,
           an
           industrious
           forwardnesse
           to
           all
           laudable
           courses
           ,
           a
           naturall
           desire
           of
           the
           unknowne
           happinesse
           of
           the
           Saints
           ,
           a
           part
           in
           the
           externall
           communion
           of
           the
           Church
           ,
           in
           briefe
           ,
           the
           whole
           packe
           of
           morall
           vertues
           Christianis'd
           (
           that
           I
           may
           so
           speake
           )
           by
           the
           generall
           knowledge
           of
           religion
           ;
           yet
           all
           these
           with
           their
           joint
           force
           cannot
           kindle
           in
           us
           one
           sparke
           of
           Celestiall
           fire
           ,
           nor
           quicken
           our
           dead
           soules
           with
           the
           least
           true
           motion
           of
           spirituall
           life
           .
           Of
           a
           man
           qualified
           with
           those
           preparations
           we
           may
           say
           as
           Christ
           of
           the
           yongue
           man
           in
           the
           Gospel
           ,
           He
           is
           not
           farre
           from
           the
           kingdome
           of
           God
           ;
           but
           that
           hee
           is
           in
           common
           estimation
           ,
           and
           according
           to
           the
           usuall
           course
           of
           Gods
           working
           ,
           more
           fit
           than
           another
           man
           is
           for
           the
           receiving
           of
           Grace
           :
           and
           for
           the
           performance
           of
           all
           gracious
           workes
           ,
           without
           question
           hee
           is
           more
           aptly
           disposed
           than
           others
           are
           ,
           because
           by
           those
           preparations
           the
           violence
           of
           corruption
           is
           somewhat
           broken
           in
           him
           ,
           which
           in
           others
           remaining
           intire
           till
           their
           conversion
           ,
           makes
           the
           stronger
           resistance
           
           afterward
           in
           all
           their
           religious
           practises
           .
           Wherefore
           it
           is
           not
           to
           be
           denied
           ,
           but
           that
           in
           such
           a
           man
           so
           prepared
           ,
           there
           is
           a
           passive
           capacitie
           more
           large
           and
           fit
           for
           the
           entertainment
           of
           Grace
           ,
           than
           in
           others
           :
           but
           for
           any
           active
           qualification
           to
           produce
           it
           ,
           it
           is
           found
           neyther
           in
           the
           one
           nor
           other
           .
           And
           you
           are
           to
           observe
           ,
           that
           in
           respect
           of
           God
           t
           is
           all
           one
           ,
           prepared
           or
           not
           prepared
           :
           he
           can
           of
           stones
           raise
           up
           children
           to
           Abraham
           :
           t
           is
           easie
           for
           him
           to
           doe
           so
           ,
           and
           t
           is
           not
           unusuall
           ,
           if
           you
           marke
           it
           ,
           that
           the
           fairest
           ,
           best
           tempered
           ,
           and
           best
           governed
           natures
           are
           manietimes
           left
           utterly
           destitute
           of
           all
           true
           sense
           of
           Pietie
           ,
           when
           men
           of
           sowre
           and
           crabbed
           dispositions
           ,
           or
           of
           more
           disorderly
           conversations
           ,
           are
           made
           partakers
           of
           sanctifying
           grace
           .
           To
           end
           this
           matter
           ,
           Originall
           righteousnesse
           to
           Adam
           was
           naturall
           ,
           being
           the
           naturall
           qualitie
           wherwith
           he
           was
           created
           ,
           and
           corruption
           was
           accidentall
           ,
           being
           an
           unnaturall
           vitiousnesse
           acquired
           by
           his
           fall
           :
           with
           us
           t
           is
           quite
           contrary
           ,
           Corruption
           is
           naturall
           following
           our
           generation
           and
           birth
           ,
           and
           Grace
           ,
           accidentall
           :
           recoverable
           neyther
           in
           whole
           nor
           in
           part
           by
           vertue
           of
           the
           poore
           remainders
           of
           Gods
           Image
           in
           us
           ,
           but
           by
           supernaturall
           restitution
           made
           by
           the
           holy
           Ghost
           .
           So
           I
           come
           to
           my
           second
           conclusion
           touching
           the
           manner
           how
           grace
           is
           planted
           in
           us
           ,
           which
           is
           this
           ;
        
         
           
             That
             in
             our
             Conversion
             the
             Habite
             of
             grace
             is
             so
             firmely
             wrought
             in
             us
             ,
             as
             it
             shall
             neuer
             be
             abolished
             againe
             .
          
        
         
           Grace
           in
           the
           regenerate
           is
           not
           any
           slight
           tincture
           or
           staine
           ,
           but
           a
           through
           and
           durable
           dye
           .
           The
           Image
           of
           God
           is
           so
           deeply
           imprinted
           in
           our
           soules
           ,
           as
           it
           shall
           never
           be
           defaced
           againe
           .
           Where
           the
           Spirit
           of
           God
           comes
           ,
           hee
           makes
           sure
           worke
           :
           what
           hee
           hath
           built
           none
           shall
           pull
           downe
           :
           where
           he
           hath
           taken
           possession
           ,
           none
           can
           thrust
           him
           out
           of
           doores
           :
           where
           he
           hath
           opened
           none
           can
           shut
           :
           where
           hee
           bestowes
           his
           gifts
           and
           graces
           hee
           repents
           not
           of
           his
           liberalitie
           :
           where
           he
           hath
           begun
           the
           good
           worke
           of
           grace
           ,
           there
           he
           will
           also
           finish
           it
           .
           A
           matter
           as
           plaine
           as
           comfortable
           ,
           if
           we
           will
           but
           distinguish
           of
           the
           workes
           of
           Gods
           Spirit
           about
           our
           Sanctification
           ,
           as
           they
           are
           differenced
           in
           their
           times
           :
           they
           are
           two
           ,
        
         
         
           1.
           
           The
           first
           is
           the
           Creating
           of
           the
           Qualitie
           of
           renewed
           Holinesse
           in
           the
           Soule
           ,
           whereby
           wee
           are
           converted
           .
           This
           work
           is
           called
           Preventing
           grace
           ,
           by
           which
           the
           Spirit
           without
           our
           helpe
           workes
           in
           us
           Habituall
           grace
           .
        
         
           2.
           
           The
           second
           is
           the
           Ayde
           and
           Assistance
           of
           the
           Spirit
           in
           all
           actions
           slowing
           from
           the
           Habite
           of
           grace
           ,
           by
           effectuall
           concurrence
           of
           his
           vertue
           ,
           together
           with
           the
           strength
           of
           our
           regenerate
           faculties
           .
           This
           worke
           is
           called
           
             Gratia
             Subsequens
             ,
             Cooperans
          
           ,
           or
           Assistens
           ,
           and
           the
           issue
           of
           it
           ,
           are
           all
           those
           sanctified
           actions
           which
           wee
           performe
           by
           its
           helpe
           .
           And
           this
           second
           worke
           of
           the
           Spirit
           must
           needs
           be
           granted
           :
           for
           albeit
           he
           could
           worke
           without
           us
           in
           making
           us
           good
           trees
           ,
           yet
           wee
           must
           worke
           together
           with
           him
           in
           bearing
           good
           fruit
           :
           and
           t
           is
           verie
           absurd
           to
           denie
           the
           assistance
           of
           Gods
           speciall
           grace
           in
           euery
           spirituall
           action
           ,
           when
           we
           cannot
           but
           grant
           an
           immediate
           concourse
           of
           his
           ordinarie
           power
           ,
           in
           all
           actions
           naturall
           ,
           even
           to
           the
           moving
           of
           one
           of
           our
           fingers
           .
           But
           further
           this
           subsequent
           vertue
           of
           the
           Holy
           Ghost
           about
           all
           good
           workes
           which
           wee
           doe
           ,
           is
           twofold
           :
        
         
           1.
           
           One
           ,
           that
           stirres
           us
           up
           to
           good
           actions
           ,
           by
           inspiring
           into
           our
           soules
           ,
           after
           a
           secret
           and
           unperceiveable
           manner
           ,
           holy
           thoughts
           ,
           heavenly
           motions
           ,
           desires
           ,
           purposes
           ,
           and
           resolutions
           tending
           to
           godlinesse
           :
           and
           this
           worke
           is
           called
           
             Gratia
             excitans
          
           .
        
         
           2.
           
           Another
           ,
           that
           guides
           and
           helps
           forward
           the
           strength
           of
           each
           facultie
           ,
           when
           it
           applyes
           it selfe
           to
           the
           reall
           performance
           of
           any
           action
           :
           and
           this
           is
           properly
           called
           
             Gratia
             adjuvans
          
           or
           Cooperans
           .
        
         
           These
           things
           thus
           differenced
           ,
           let
           us
           see
           wherein
           the
           Constancie
           of
           Grace
           consists
           ,
           and
           wherin
           it
           seemes
           changeable
           .
           First
           for
           the
           Habit
           of
           Grace
           ,
           in
           the
           regenerate
           we
           affirme
           that
           it
           is
           Constant
           ,
           abiding
           for
           ever
           in
           them
           in
           whom
           it
           is
           once
           implanted
           .
           So
           that
           hee
           who
           is
           once
           converted
           ,
           cannot
           so
           shake
           off
           the
           grace
           of
           his
           first
           ,
           that
           hee
           should
           need
           a
           second
           conversion
           :
           and
           a
           sinner
           once
           raised
           from
           death
           through
           the
           infusion
           of
           spirituallife
           ,
           like
           unto
           Christ
           ,
           
           he
           dyes
           no
           more
           ,
           but
           lives
           for
           ever
           to
           the
           glorie
           of
           God.
           The
           reason
           is
           strong
           from
           that
           of
           the
           Apostle
           
             Peter
             ,
             1.
             
             Pet.
          
           1.
           23.
           
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           What
           is
           this
           Seed
           by
           which
           we
           are
           borne
           againe
           ?
           It
           is
           not
           the
           Word
           eyther
           alone
           or
           principally
           considered
           ,
           because
           that
           is
           but
           an
           instrument
           ,
           and
           arbitrary
           too
           ,
           the
           force
           whereof
           so
           depends
           on
           the
           chiefe
           agent
           the
           power
           of
           the
           Spirit
           ,
           that
           without
           it
           is
           but
           a
           dead
           sound
           .
           And
           the
           reason
           why
           the
           word
           Lives
           &
           endures
           for
           ever
           ,
           is
           only
           because
           the
           power
           of
           the
           H.
           Spirit
           ,
           w
           ch
           gives
           it
           its
           effect
           ,
           is
           everlasting
           .
           Well
           then
           ,
           this
           Seed
           is
           the
           power
           or
           vertue
           of
           the
           H.
           Ghost
           :
           so
           called
           by
           similitude
           ,
           because
           that
           as
           of
           Seed
           the
           Conception
           is
           formed
           ;
           so
           by
           the
           power
           of
           Gods
           Spirit
           immediatly
           ,
           the
           New
           man
           ,
           or
           graces
           of
           Sanctification
           are
           begotten
           in
           us
           .
           But
           why
           is
           this
           Divine
           vertue
           the
           seed
           of
           our
           regeneration
           called
           Incorruptible
           seed
           ?
           is
           it
           in
           regard
           of
           it selfe
           ,
           or
           in
           respect
           of
           the
           fruite
           ?
           For
           it selfe
           t
           is
           most
           true
           ,
           that
           as
           the
           Person
           ,
           so
           the
           Power
           of
           the
           Holy
           Ghost
           ,
           is
           eternall
           and
           incorruptible
           .
           But
           hee
           is
           wilfully
           blinde
           ,
           who
           sees
           not
           that
           in
           this
           place
           ,
           it
           is
           so
           styled
           in
           relation
           to
           the
           effect
           it
           workes
           in
           us
           ,
           
             quatenus
             Semen
          
           ,
           as
           it
           is
           seed
           incorruptible
           ,
           producing
           fruit
           like
           to
           it selfe
           incorruptible
           and
           immortall
           .
           And
           the
           opposition
           here
           made
           ,
           is
           manifest
           ,
           We
           are
           not
           borne
           of
           corruptible
           Seed
           ,
           for
           that
           perisheth
           ,
           and
           so
           what
           is
           borne
           of
           that
           must
           needs
           be
           corruptible
           :
           but
           wee
           are
           borne
           of
           incorruptible
           seede
           which
           lives
           and
           endures
           for
           ever
           ,
           and
           therefore
           what
           is
           born
           of
           that
           ,
           must
           needs
           be
           incorruptible
           .
           This
           is
           plain
           then
           ,
           that
           this
           Quickening
           Power
           of
           Gods
           Spirit
           ,
           whereby
           we
           be
           regenerate
           ,
           lives
           for
           ever
           ,
           not
           only
           in
           it self
           but
           in
           us
           also
           :
           supporting
           and
           sustaining
           our
           soules
           for
           ever
           in
           their
           spirituall
           life
           of
           grace
           once
           infused
           into
           them
           .
           And
           if
           any
           will
           cavill
           ,
           St.
           Iohn
           puts
           all
           out
           of
           doubt
           ,
           when
           speaking
           of
           every
           regenerate
           person
           ,
           he
           saith
           ,
           that
           this
           
             [
             Seed
             remaineth
             in
             him
          
           ]
           and
           so
           that
           cannot
           sinne
           .
           1
           
             Iohn
             3.
             9.
             
             [
             Whosoever
             is
             borne
             of
             God
             doth
             not
             commit
             sinne
             :
             for
             his
             Seede
             remaineth
             in
             him
             ,
             and
             hee
             cannot
             sinne
             because
             hee
             is
             〈◊〉
             of
             God.
             ]
          
           And
           
           this
           for
           the
           Habit
           of
           grace
           ,
           the
           Constancy
           whereof
           no
           desperate
           defender
           of
           the
           Saints
           Apostasie
           ,
           bee
           hee
           Papist
           or
           Arminian
           shall
           bee
           ever
           able
           to
           shake
           .
        
         
           In
           the
           next
           place
           touching
           the
           Operations
           of
           Grace
           which
           we
           performe
           by
           the
           ayde
           of
           the
           Spirit
           ,
           there
           is
           not
           such
           Constancy
           to
           be
           found
           in
           them
           ,
           as
           in
           the
           former
           .
           For
           the
           Holy
           Ghost
           doth
           not
           at
           all
           times
           alike
           ,
           either
           stirre
           up
           the
           faculties
           of
           the
           Soule
           by
           holy
           motions
           ,
           or
           assist
           their
           endevours
           in
           performance
           of
           Good
           desires
           .
           Some
           presumptuous
           Sinne
           against
           Conscience
           ,
           some
           Pride
           in
           our
           owne
           strength
           ,
           some
           neglect
           of
           pious
           duties
           ,
           especially
           Prayer
           and
           spirituall
           Meditation
           ,
           some
           Carelesse
           entertainment
           of
           the
           blessed
           motions
           of
           Grace
           ,
           some
           Security
           through
           long
           enjoying
           of
           heavenly
           comforts
           ,
           some
           such
           or
           other
           offence
           ,
           may
           Quench
           the
           Spirit
           ,
           and
           cause
           him
           to
           withdraw
           from
           our
           Soules
           all
           Sense
           of
           his
           comfortable
           presence
           and
           assistance
           for
           a
           time
           .
           And
           then
           the
           Soule
           being
           destitute
           of
           this
           actuall
           concurrence
           of
           the
           good
           Spirit
           ,
           falls
           a
           Languishing
           ,
           bewrayes
           presently
           its
           naturall
           impotency
           ,
           like
           hot
           water
           taken
           off
           the
           fire
           begins
           to
           returne
           to
           its
           first
           coldnesse
           ;
           and
           for
           a
           time
           corruption
           prevailes
           against
           Grace
           ,
           that
           which
           is
           naturall
           against
           that
           which
           was
           but
           Accidentall
           .
           Such
           Cessations
           or
           Interruptions
           of
           grace
           as
           these
           are
           ,
           all
           men
           grant
           ,
           and
           all
           good
           men
           feele
           :
           but
           yet
           though
           the
           act
           faile
           the
           Habit
           ceaseth
           not
           ,
           nor
           is
           the
           ground
           straitway
           barren
           because
           it
           misseth
           a
           Season
           or
           two
           :
           They
           are
           but
           chastisements
           for
           negligence
           past
           ,
           and
           admonitions
           to
           ensuing
           industry
           ,
           both
           ending
           in
           a
           large
           augmentation
           of
           all
           comforts
           ,
           when
           upon
           submission
           God
           is
           intreated
           againe
           to
           cause
           the
           light
           of
           his
           Favour
           to
           shine
           upon
           us
           .
        
         
           ●…s
           much
           touching
           the
           second
           Circumstance
           about
           our
           Conversion
           ,
           viz.
           the
           maner
           how
           t
           is
           wrought
           :
           I
           should
           proceed
           to
           the
           third
           ,
           viz.
           the
           Subject
           of
           it
           :
           but
           I
           should
           vtterly
           weary
           you
           ,
           who
           by
           this
           time
           cannot
           but
           desire
           to
           be
           rid
           of
           mee
           .
           Pardon
           me
           yet
           a
           small
           trespasse
           upon
           the
           time
           and
           your
           patience
           ,
           that
           I
           may
           conclude
           all
           in
           a
           word
           
           or
           two
           of
           application
           to
           our
           practice
           .
           Yee
           have
           heard
           touching
           our
           conversion
           ,
           that
           the
           cause
           of
           it
           is
           Gods
           free
           love
           ,
           without
           our
           worth
           ,
           before
           we
           were
           :
           that
           the
           manner
           of
           it
           is
           by
           the
           grace
           of
           the
           Holy
           Ghost
           ,
           without
           our
           helpe
           ,
           when
           wee
           were
           weake
           and
           of
           no
           strength
           .
           Let
           the
           serious
           thought
           of
           these
           things
           breed
           in
           our
           hearts
           a
           double
           grace
           .
           1.
           
           Of
           Thankfulnesse
           .
           2.
           
           Of
           Humility
           .
           Le
           ts
           joyne
           both
           together
           ,
           for
           they
           are
           twins
           of
           one
           birth
           :
           and
           as
           you
           shall
           never
           see
           a
           proud
           man
           thankfull
           either
           to
           God
           or
           man
           :
           so
           you
           shall
           never
           behold
           an
           humble
           minde
           ,
           but
           it
           will
           alwayes
           appeare
           in
           the
           most
           gratefull
           acknowledgement
           and
           confession
           of
           the
           least
           good
           turn
           .
           We
           shal
           see
           how
           great
           cause
           there
           is
           in
           this
           businesse
           of
           our
           conversion
           ,
           that
           wee
           should
           empty
           our selves
           ,
           of
           all
           proude
           imaginations
           ,
           and
           fill
           our
           hearts
           and
           tongues
           with
           the
           Praises
           of
           Gods
           rich
           grace
           and
           free
           Mercy
           :
           if
           wee
           will
           enforce
           upon
           our
           dull
           heartes
           the
           powerfull
           meditation
           of
           these
           foure
           points
           ;
        
         
           
             1.
             
             The
             Desperate
             and
             forlorne
             estate
             of
             an
             unconverted
             person
             .
          
           
             2.
             
             The
             Impossibilitie
             of
             our
             recovery
             out
             of
             this
             damnable
             condition
             ,
             by
             any
             strength
             of
             our
             owne
             or
             other
             creature
             whatsoever
             .
          
           
             3.
             
             The
             admirable
             Graciousnesse
             of
             Almighty
             God
             in
             providing
             the
             meanes
             ,
             and
             by
             them
             effectually
             working
             our
             full
             deliverance
             from
             the
             power
             of
             Sinne
             &
             Damnation
             .
          
           
             4.
             
             Lastly
             ,
             the
             blessed
             estate
             of
             Grace
             whereto
             hee
             hath
             now
             brought
             us
             ,
             and
             wherein
             hee
             preserves
             us
             under
             the
             hope
             and
             expectation
             of
             eternall
             glorie
             .
          
        
         
           I
           beseech
           you
           that
           among
           the
           multitude
           of
           your
           thoughts
           and
           studies
           ,
           you
           would
           be
           pleased
           to
           make
           these
           things
           the
           subject
           of
           your
           best
           advised
           meditation
           .
           Hold
           me
           for
           ever
           guiltie
           of
           a
           damnable
           lye
           ,
           if
           you
           finde
           not
           by
           experience
           how
           forcible
           this
           course
           will
           be
           to
           take
           downe
           our
           foolish
           haughtinesse
           and
           swelling
           conceits
           of
           our
           own
           sufficiencie
           :
           and
           to
           inlarge
           the
           heart
           in
           sweetest
           songs
           of
           
           thanksgiving
           to
           him
           that
           hath
           done
           so
           great
           things
           for
           our
           soules
           .
           My
           brethren
           slight
           it
           not
           ,
           t
           is
           a
           matter
           of
           greatest
           consequence
           ,
           and
           touches
           us
           neerely
           .
           Doe
           but
           conceive
           with
           me
           ,
           How
           horrible
           that
           thought
           is
           ,
           and
           ful
           of
           unspeakeable
           terrour
           ,
           when
           the
           conscience
           ,
           freed
           from
           the
           clamours
           of
           ill
           companie
           ,
           cooled
           after
           the
           heate
           of
           wine
           and
           fulnesse
           of
           bread
           ,
           retyred
           from
           the
           distracting
           businesse
           of
           our
           Callings
           ,
           and
           stilled
           after
           the
           rage
           of
           some
           furious
           passtons
           ,
           or
           glut
           of
           pleasures
           ,
           shall
           in
           silence
           turne
           in
           upon
           it selfe
           ,
           and
           falling
           upon
           the
           inquirie
           after
           its
           future
           estate
           ,
           conclude
           after
           diligent
           search
           ,
           that
           as
           yet
           it
           hath
           neyther
           part
           nor
           portion
           in
           the
           inheritance
           of
           grace
           or
           glory
           .
           Be
           assured
           ,
           that
           conscience
           will
           not
           lye
           and
           flatter
           at
           such
           a
           time
           ,
           and
           that
           ,
           where
           it
           findes
           no
           reformation
           of
           manners
           ,
           no
           change
           of
           the
           heart
           ,
           no
           puritie
           in
           the
           affections
           and
           desires
           ,
           no
           sense
           of
           the
           powerfull
           worke
           of
           the
           Spirit
           of
           Grace
           ,
           conscience
           will
           not
           spare
           to
           tell
           such
           a
           man
           to
           his
           face
           ,
           That
           he
           is
           a
           man
           of
           death
           ,
           prepared
           against
           the
           day
           of
           slaughter
           ,
           one
           hated
           of
           God
           ,
           detested
           of
           Saints
           and
           Angels
           ,
           living
           without
           communion
           and
           fellowship
           with
           Christ
           ,
           and
           so
           in
           a
           continuall
           expectation
           of
           Gods
           vengeance
           to
           fall
           on
           him
           in
           hell
           ,
           assoone
           as
           death
           shall
           strike
           him
           to
           the
           ground
           .
           This
           will
           put
           the
           heart
           into
           a
           cold
           sweate
           ,
           and
           make
           the
           powers
           of
           the
           soule
           to
           shake
           :
           specially
           when
           it
           shall
           looke
           about
           to
           all
           those
           things
           whence
           succour
           may
           seeme
           to
           be
           had
           ,
           and
           then
           shall
           finde
           it selfe
           utterly
           forsaken
           by
           them
           in
           its
           distresse
           .
           Againe
           consider
           with
           me
           that
           no
           stranger
           can
           partake
           or
           perceive
           the
           unspeakeable
           joy
           of
           that
           heart
           ,
           which
           upon
           the
           like
           examination
           finds
           it selfe
           to
           be
           translated
           out
           of
           the
           bondage
           of
           Corruption
           ,
           into
           the
           libertie
           of
           Grace
           ,
           washed
           from
           its
           uncleanenesse
           by
           the
           Holy
           Ghost
           ,
           linked
           in
           communion
           with
           the
           Saints
           and
           body
           of
           Christ
           ,
           and
           sealed
           with
           the
           Spirit
           of
           promise
           to
           the
           assured
           Hope
           of
           everlasting
           happinesse
           .
           If
           any
           thing
           can
           ,
           these
           thoughts
           will
           melt
           the
           heart
           into
           most
           humble
           thanksgiving
           ,
           and
           make
           us
           fall
           on
           our
           knees
           ,
           and
           with
           hands
           and
           eyes
           lifted
           up
           to
           him
           from
           whom
           our
           help
           commeth
           ,
           to
           confesse
           with
           
           the
           holy
           Prophet
           :
           I
           was
           brought
           low
           ,
           but
           thou
           hast
           helped
           me
           ;
           I
           was
           in
           thraldome
           ,
           but
           thou
           hast
           loosed
           my
           bonds
           :
           
           the
           sorrowes
           of
           death
           compassed
           mee
           ,
           and
           the
           paines
           of
           Hell
           gat
           hold
           on
           mee
           ,
           I
           found
           trouble
           and
           sorrow
           :
           but
           thou
           hast
           delivered
           my
           soule
           from
           death
           ,
           mine
           eyes
           from
           teares
           ,
           and
           my
           feete
           from
           falling
           .
           What
           is
           now
           my
           duty
           ?
           I
           will
           offer
           to
           thee
           the
           sacrifice
           of
           thanksgiving
           ,
           and
           call
           upon
           the
           Name
           of
           the
           Lord
           :
           My
           soule
           praise
           thou
           the
           Lord
           ,
           and
           all
           that
           is
           within
           me
           praise
           his
           holy
           Name
           .
           And
           againe
           ,
           My
           soule
           praise
           the
           Lord
           ,
           and
           forget
           not
           all
           his
           benefits
           ,
           saith
           the
           same
           holy
           
             David
             ,
             Psal.
          
           103.
           1.
           2.
           
           But
           wherefore
           was
           all
           this
           contention
           of
           Spirit
           ,
           why
           this
           striving
           with
           utmost
           endeavour
           to
           bee
           thankefull
           ?
           Oh
           there
           was
           good
           cause
           :
           Grace
           was
           worth
           God-a-mercy
           ,
           and
           t
           is
           for
           that
           this
           holy
           man
           thus
           strives
           to
           bee
           thankefull
           to
           God
           ,
           who
           forgave
           all
           his
           iniquities
           ,
           and
           had
           healed
           his
           diseases
           .
           Certainely
           ,
           where
           so
           undeserved
           mercy
           in
           such
           desperate
           misery
           ,
           in
           that
           shewed
           upon
           a
           wretch
           ,
           as
           not
           onely
           to
           free
           him
           from
           all
           evill
           ,
           but
           also
           put
           him
           into
           the
           possession
           of
           all
           blessednesse
           ;
           where
           this
           grace
           workes
           not
           the
           heart
           to
           Thankfulnesse
           and
           Humility
           ,
           it
           is
           most
           apparant
           ,
           that
           such
           a
           heart
           knowes
           not
           what
           such
           Grace
           meanes
           .
           For
           our selves
           ,
           let
           us
           shew
           forth
           these
           vertues
           of
           the
           Spirit
           which
           hath
           converted
           us
           and
           dwells
           in
           our
           hearts
           :
           let
           's
           looke
           to
           the
           rocke
           out
           of
           which
           we
           were
           hewen
           ,
           to
           the
           pit
           whence
           we
           were
           digged
           ,
           consider
           what
           wee
           were
           and
           should
           have
           beene
           ,
           what
           we
           are
           and
           shall
           be
           :
           and
           then
           take
           we
           up
           that
           most
           modest
           speech
           of
           that
           noble
           Athenian
           *
           Captaine
           in
           the
           midst
           of
           all
           his
           glory
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           from
           how
           great
           basenesse
           and
           misery
           ,
           to
           what
           great
           glory
           and
           blessednesse
           are
           wee
           advanced
           ?
           Make
           wee
           our
           confession
           with
           Iacob
           ,
           With
           my
           staffe
           I
           came
           ,
           &c.
           and
           the
           Israelites
           ,
           Deut.
           26.
           5.
           
           A
           Syrian
           was
           my
           father
           ready
           to
           perish
           ,
           &c.
           
           And
           now
           let
           us
           in
           like
           manner
           make
           unto
           God
           our
           thankefull
           acknowledgement
           ,
           and
           say
           in
           the
           words
           of
           the
           Prophet
           :
           O
           Lord
           ,
           wee
           confesse
           unto
           thee
           ,
           that
           our
           father
           was
           an
           Amo●ite
           ,
           our
           mother
           an
           Hittite
           ;
           that
           our
           birth
           is
           of
           the
           land
           of
           
           Canaan
           ,
           wee
           were
           borne
           bond-slaves
           and
           children
           of
           the
           curse
           .
           In
           the
           day
           of
           our
           nativity
           our
           navell
           was
           not
           cut
           ,
           we
           were
           not
           washed
           with
           water
           ,
           not
           salted
           with
           salt
           ,
           nor
           swadled
           in
           clouts
           :
           none
           eye
           pitied
           us
           to
           doe
           any
           of
           these
           things
           unto
           us
           ,
           and
           to
           have
           compassion
           upon
           us
           ,
           but
           wee
           were
           cast
           out
           into
           the
           open
           field
           ,
           to
           the
           contempt
           of
           our
           persons
           in
           the
           day
           that
           wee
           were
           borne
           .
           Onely
           thou
           ,
           O
           Lord
           ,
           when
           thou
           passest
           by
           and
           sawest
           us
           polluted
           in
           our
           bloud
           ,
           hast
           had
           mercy
           on
           us
           ,
           and
           saidst
           unto
           us
           ,
           Live
           ,
           even
           when
           we
           were
           in
           our
           bloud
           thou
           saidst
           unto
           us
           ,
           Live.
           Of
           vile
           ,
           thou
           hast
           made
           us
           Honourable
           ,
           of
           sinnefull
           ,
           Holy
           ,
           of
           miserable
           ,
           Happy
           .
           Wee
           praise
           thee
           ,
           wee
           blesse
           thee
           ;
           and
           wee
           beseech
           thee
           to
           finish
           the
           good
           worke
           thou
           hast
           begunne
           ,
           and
           as
           by
           thy
           mercy
           thou
           hast
           brought
           us
           into
           the
           kingdome
           of
           Grace
           ,
           so
           by
           thy
           power
           preserve
           us
           through
           faith
           unto
           thy
           Kingdome
           of
           Glory
           .
           Amen
           .
        
         
           I
           proceed
           to
           the
           third
           Circumstance
           considerable
           in
           this
           point
           of
           our
           Conversion
           ,
           namely
           ,
           the
           Subject
           wherein
           it
           is
           wrought
           .
           Now
           this
           in
           generall
           is
           the
           Elect
           ,
           and
           they
           onely
           :
           whom
           onely
           God
           hath
           called
           to
           glorie
           and
           vertue
           ,
           appointing
           them
           to
           that
           as
           the
           end
           ,
           preparing
           them
           unto
           it
           by
           this
           as
           the
           meanes
           .
           I
           shall
           need
           to
           name
           vnto
           you
           but
           one
           place
           for
           proofe
           hereof
           ,
           and
           that
           's
           
             Rom.
             8.
             30.
             
             Moreover
             whom
             he
             hath
             predestinate
             ,
             them
             also
             hath
             he
             called
             ,
             whom
             he
             hath
             called
             ,
             &c.
             
          
           The
           linkes
           of
           this
           chaine
           are
           so
           surely
           fastned
           together
           ,
           that
           no
           power
           of
           hell
           ,
           no
           wit
           of
           man
           may
           breake
           and
           sunder
           them
           .
           Whom
           God
           fore
           knew
           ,
           he
           predestinated
           to
           be
           made
           like
           to
           the
           image
           of
           his
           Sonne
           ,
           in
           grace
           and
           glorie
           :
           whom
           he
           hath
           thus
           elected
           before
           all
           time
           ,
           those
           in
           due
           time
           he
           calls
           or
           converts
           ,
           those
           he
           justifies
           ,
           those
           he
           glorifies
           .
           Wherefore
           Sanctification
           ,
           Iustification
           and
           Glorie
           are
           bounded
           within
           those
           limits
           which
           Gods
           predestination
           or
           election
           hath
           prescribed
           unto
           them
           :
           extending
           to
           no
           other
           persons
           but
           such
           only
           as
           haue
           their
           names
           written
           in
           the
           booke
           of
           life
           ,
           and
           are
           enrolled
           in
           the
           List
           of
           Gods
           eternall
           election
           .
           But
           this
           generalitie
           of
           the
           Subject
           is
           yet
           more
           particularly
           to
           be
           differenced
           :
           The
           Elect
           in
           this
           life
           are
           of
           two
           sorts
           ;
        
         
           
           
             1.
             
             Infantes
             ,
             Infants
             whose
             age
             permitteth
             them
             not
             the
             knowledge
             of
             good
             ,
             or
             actuall
             practise
             of
             evill
             .
          
           
             2.
             
             Adulti
             ,
             Such
             as
             are
             of
             age
             ,
             who
             may
             both
             know
             and
             doe
             eyther
             good
             or
             evill
             .
          
        
         
           Both
           these
           are
           the
           Subjects
           of
           Conversion
           or
           Sanctification
           ,
           but
           with
           some
           difference
           in
           the
           circumstances
           or
           maner
           of
           working
           it
           in
           them
           .
           Which
           will
           thus
           appeare
           :
           our
           Vocation
           unto
           the
           state
           of
           grace
           is
           double
           ,
        
         
           1.
           
           Inward
           ,
           in
           the
           worke
           of
           the
           Spirit
           of
           grace
           upon
           our
           hearts
           ,
           regenerating
           and
           sanctifying
           them
           by
           the
           infusion
           of
           Holinesse
           .
           Now
           though
           this
           be
           properly
           a
           Worke
           ,
           yet
           it
           is
           metaphorically
           termed
           a
           Voyce
           or
           Calling
           ,
           whereby
           the
           Spirit
           speakes
           unto
           our
           hearts
           ,
           and
           perswades
           us
           to
           Obedience
           .
           But
           you
           must
           know
           ,
           that
           this
           inward
           voyce
           or
           speaking
           of
           the
           Spirit
           to
           the
           heart
           of
           a
           man
           unregenerate
           ,
           is
           much
           more
           than
           a
           bare
           suggestion
           of
           some
           thing
           to
           bee
           done
           by
           him
           :
           it
           is
           a
           word
           of
           Spirit
           and
           Life
           ,
           as
           Christ
           speakes
           of
           his
           owne
           ,
           Iohn
           6.
           63.
           
           a
           working
           Word
           ,
           renuing
           in
           soule
           ,
           and
           creating
           in
           it
           all
           the
           graces
           of
           Sanctification
           .
        
         
           2.
           
           Outward
           ,
           in
           the
           Preaching
           of
           the
           Word
           calling
           us
           to
           Faith
           and
           Repentance
           :
           whereto
           the
           Spirit
           joynes
           his
           secret
           vertue
           to
           make
           it
           effectuall
           in
           whom
           he
           pleaseth
           .
           I
           will
           not
           now
           stand
           to
           justifie
           this
           distinction
           of
           our
           Outward
           and
           Inward
           Vocation
           ,
           so
           ancient
           ,
           so
           necessary
           :
           but
           yet
           in
           these
           quarrelsome
           times
           derided
           and
           scornfully
           rejected
           .
           Let
           us
           for
           the
           present
           take
           it
           ,
           as
           it
           is
           for
           a
           truth
           ,
           and
           so
           apply
           it
           to
           our
           present
           purpose
           ,
           thus
           :
           Those
           of
           the
           Elect
           that
           die
           infants
           are
           internally
           called
           and
           converted
           ;
           that
           is
           ,
           Sanctified
           ,
           before
           they
           are
           capable
           of
           externall
           Vocation
           :
           Those
           of
           the
           Elect
           that
           live
           to
           ripe
           age
           ,
           are
           converted
           and
           called
           both
           inwardly
           by
           the
           worke
           of
           the
           Spirit
           ,
           and
           outwardly
           by
           the
           voice
           of
           the
           Word
           .
           In
           both
           sorts
           the
           worke
           of
           Conversion
           is
           the
           same
           ,
           and
           Infants
           have
           it
           the
           same
           in
           substance
           as
           others
           ,
           being
           Sanctified
           by
           the
           Spirit
           without
           the
           Word
           ;
           but
           those
           of
           yeares
           have
           it
           also
           in
           the
           circumstance
           of
           externall
           Vocation
           ,
           being
           Sanctified
           
           by
           the
           Spirit
           working
           in
           and
           together
           with
           the
           Ministery
           of
           the
           Word
           ,
           which
           is
           the
           voice
           of
           God
           calling
           men
           unto
           himselfe
           :
           Now
           a
           voice
           presupposing
           ears
           to
           hear
           ,
           and
           an
           understanding
           to
           perceive
           ,
           infants
           cannot
           properly
           bee
           said
           to
           bee
           called
           by
           any
           such
           voice
           ,
           though
           they
           may
           properly
           bee
           said
           to
           bee
           converted
           and
           sanctified
           .
           And
           this
           worke
           of
           our
           Sanctification
           ,
           is
           also
           not
           unusually
           in
           Scripture
           stiled
           by
           the
           name
           of
           our
           *
           Calling
           .
           Wherefore
           that
           wee
           may
           a
           little
           further
           insist
           upon
           this
           point
           touching
           the
           state
           of
           the
           Elect
           in
           their
           infancy
           ,
           let
           this
           be
           laid
           downe
           as
           a
           sure
           conclusion
           :
           
             That
             the
             graces
             of
             Sanctification
             may
             bee
             ,
             and
             are
             infused
             into
             many
             of
             the
             Elect
             in
             their
             very
             infancie
             .
          
           The
           truth
           whereof
           there
           is
           not
           any
           doth
           or
           can
           justly
           denie
           ,
           considering
           ;
           1.
           
           That
           infants
           are
           as
           capable
           of
           the
           Habites
           of
           Sanctity
           as
           men
           are
           :
           2.
           
           That
           their
           soules
           may
           as
           well
           be
           now
           sanctified
           by
           infused
           Grace
           ,
           as
           if
           Adam
           had
           not
           fell
           ,
           they
           should
           have
           been
           Holy
           even
           from
           the
           wombe
           ,
           by
           Originall
           justice
           propagated
           unto
           them
           and
           inherent
           in
           them
           .
           3.
           
           That
           the
           Humanity
           of
           Christ
           was
           in
           this
           maner
           Holy
           even
           from
           the
           conception
           ,
           which
           was
           therein
           by
           speciall
           priviledge
           ,
           like
           unto
           that
           course
           which
           should
           have
           been
           ordinary
           in
           our
           conceptions
           and
           births
           ,
           if
           we
           had
           not
           sinned
           .
           4.
           
           That
           it
           cannot
           honestly
           be
           denied
           to
           bee
           so
           in
           
             Iohn
             Baptist
          
           ,
           but
           that
           so
           great
           a
           Prophet
           was
           sanctified
           by
           the
           Holy
           Ghost
           even
           from
           the
           wombe
           ;
           which
           may
           bee
           confirmed
           by
           that
           his
           extraordinary
           motion
           upon
           the
           Salutation
           of
           Marie
           the
           mother
           of
           our
           blessed
           Saviour
           ,
           Luke
           1.
           41.
           44.
           
           And
           of
           Ieremie
           t
           is
           not
           unprobable
           ,
           by
           that
           which
           God
           saith
           of
           him
           ,
           
             Ier.
             1.
             5.
             
             Before
             I
             formed
             thee
             in
             the
             wombe
             I
             knew
             thee
             ,
             and
             before
             thou
             camest
             out
             of
             the
             wombe
             I
             sanctified
             thee
             ,
             and
             ordeined
             thee
             to
             be
             a
             Prophet
             unto
             the
             Nations
             .
          
           Albeit
           here
           I
           will
           not
           deny
           ,
           but
           that
           Sanctifying
           here
           may
           well
           be
           taken
           not
           for
           the
           graces
           of
           Regeneration
           ,
           but
           for
           a
           designation
           unto
           such
           a
           function
           ,
           and
           a
           preparation
           of
           the
           Prophet
           thereto
           by
           the
           infusion
           of
           such
           qualities
           as
           might
           make
           him
           meet
           for
           the
           discharge
           thereof
           ;
           as
           extraordinary
           wisedome
           ,
           courage
           ,
           patience
           ,
           and
           the
           like
           .
           In
           
           which
           sense
           the
           word
           Sanctifie
           is
           not
           unusually
           taken
           :
           as
           ,
           Esa.
           13.
           3.
           
           Where
           God
           called
           the
           Medes
           and
           Persians
           ,
           prepared
           and
           designed
           for
           the
           destruction
           of
           the
           Babylonians
           ,
           his
           
             Sanctified
             ones
             :
             i.
             e.
          
           set
           apart
           for
           his
           owne
           service
           in
           that
           businesse
           .
           So
           also
           Paul
           of
           himselfe
           ,
           Gal.
           1.
           15.
           
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           that
           Separated
           me
           [
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ]
           to
           the
           Apostleship
           .
        
         
           From
           this
           Conclusion
           ,
           that
           Elect
           infants
           may
           bee
           partakers
           of
           the
           grace
           of
           Conversion
           and
           Sanctification
           ;
           namely
           ,
           in
           the
           Habite
           implanted
           in
           their
           soules
           :
           I
           desire
           you
           to
           observe
           foure
           Corollaries
           thereon
           depending
           ,
           each
           whereof
           have
           their
           necessary
           use
           .
        
         
           1.
           
           A
           Resolution
           of
           that
           doubt
           which
           troubles
           many
           tender
           consciences
           ,
           who
           having
           the
           care
           of
           their
           salvation
           in
           highest
           regard
           ,
           are
           suspiciously
           jealous
           over
           their
           deceitfull
           hearts
           ,
           and
           apt
           to
           thinke
           the
           worst
           of
           themselves
           ,
           where
           they
           see
           no
           manifest
           evidence
           to
           the
           contrary
           .
           These
           men
           will
           often
           doubt
           of
           the
           truth
           of
           their
           Conversion
           ,
           because
           they
           know
           not
           the
           time
           when
           of
           starke
           naught
           they
           become
           Good
           and
           Holy.
           )
           They
           will
           tell
           you
           ,
           that
           their
           birth
           hath
           beene
           of
           religious
           parents
           ,
           their
           education
           under
           godly
           governours
           ,
           that
           from
           their
           youth
           they
           have
           beene
           accustomed
           to
           frequent
           the
           exercises
           of
           religion
           in
           publicke
           ,
           and
           to
           use
           themselves
           to
           all
           dueties
           of
           devotion
           in
           private
           :
           some
           goodnesse
           and
           love
           of
           godlinesse
           they
           find
           in
           themselves
           ,
           but
           they
           know
           not
           how
           it
           hath
           crept
           upon
           them
           by
           degrees
           ,
           and
           they
           question
           whether
           all
           be
           right
           or
           no
           with
           them
           ,
           because
           they
           never
           remember
           in
           all
           their
           lives
           ,
           that
           ever
           there
           was
           such
           an
           alteration
           wrought
           in
           them
           as
           they
           heare
           and
           see
           to
           bee
           in
           other
           men
           .
           To
           these
           I
           say
           ,
           there
           's
           no
           reason
           they
           should
           bee
           sorry
           that
           they
           have
           not
           beene
           so
           bad
           as
           other
           men
           .
           They
           ought
           to
           rejoyce
           and
           be
           thankefull
           ,
           that
           God
           did
           so
           soone
           stop
           up
           in
           them
           that
           bloudy
           issue
           ,
           which
           in
           others
           hath
           so
           many
           yeares
           run
           incurably
           ,
           that
           hee
           healed
           their
           wounds
           when
           they
           were
           greene
           ,
           and
           cured
           their
           impoisened
           nature
           before
           the
           venome
           thereof
           grow
           more
           ranke
           and
           raging
           ;
           that
           hee
           bowed
           their
           hearts
           when
           they
           were
           yongue
           and
           tender
           ,
           before
           
           they
           grew
           stiffe
           and
           old
           in
           sinne
           ,
           that
           hee
           hath
           preserved
           their
           youth
           from
           those
           corruptions
           which
           others
           in
           their
           age
           have
           decrely
           repented
           of
           .
           Let
           such
           who
           from
           their
           infancie
           have
           with
           
             Isaac
             ,
             Samuel
             ,
             Timothy
          
           and
           other
           Saints
           beene
           bred
           up
           in
           all
           pictie
           ,
           and
           growne
           as
           in
           stature
           so
           in
           favour
           and
           grace
           with
           God
           and
           good
           men
           ,
           let
           such
           not
           doubt
           to
           say
           ,
           t
           was
           at
           my
           baptisme
           ,
           or
           at
           my
           birth
           ,
           or
           in
           my
           mothers
           wombe
           that
           God
           hath
           dealt
           so
           graciously
           with
           mee
           ,
           sanctifying
           me
           with
           the
           Spirit
           of
           grace
           ,
           which
           then
           was
           given
           me
           ,
           and
           hath
           ever
           since
           shewed
           itselfe
           in
           all
           blessed
           inclinations
           to
           religious
           courses
           .
        
         
           2.
           
           A
           justification
           of
           that
           Prayer
           in
           our
           publike
           Leiturgie
           ,
           where
           the
           congregation
           gives
           thankes
           to
           God
           for
           the
           childe
           baptized
           ,
           in
           that
           it
           
             [
             hath
             pleased
             him
             to
             regenerate
             the
             Infant
             by
             his
             Holy
             Spirit
             and
             to
             receive
             him
             for
             his
             owne
             childe
             by
             adoption
             ,
             and
             to
             incorporate
             him
             into
             his
             holy
             Congregation
             ]
             .
          
           For
           it
           cannot
           be
           denied
           but
           that
           this
           Holy
           Ordinance
           of
           Baptisme
           the
           scale
           of
           our
           Sanctification
           ,
           doth
           take
           effect
           many
           times
           immediatly
           in
           the
           Infusion
           of
           the
           present
           grace
           into
           the
           Infants
           soule
           :
           though
           many
           times
           also
           it
           have
           not
           its
           effect
           till
           many
           yeares
           after
           .
           But
           seeing
           t
           is
           questionlesse
           true
           in
           many
           ,
           wee
           may
           and
           must
           charitably
           suppose
           it
           in
           every
           one
           (
           for
           when
           we
           come
           to
           particular
           whom
           dare
           we
           exclude
           ?
           )
           And
           this
           wee
           may
           doe
           without
           tying
           the
           grace
           of
           regeneration
           necessarily
           to
           Baptisme
           ,
           as
           some
           complaine
           that
           wee
           doe
           by
           that
           prayer
           .
           To
           give
           a
           reason
           of
           this
           different
           working
           why
           grace
           is
           bestowed
           on
           some
           presently
           at
           baptisme
           ,
           in
           others
           t
           is
           deferred
           till
           a
           long
           time
           after
           ,
           is
           to
           unlocke
           the
           treasurie
           of
           Gods
           secret
           counsells
           :
           onely
           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
           
           Baptisme
           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
           t
           is
           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
           
           Spirituall
           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
           haue
           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
           
           the
           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
           ,
           
           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
           that
           's
           impossible
           :
           no
           man
           can
           infallibly
           perceive
           by
           any
           words
           or
           actions
           what
           the
           Heart
           is
           ,
           whether
           there
           be
           in
           it
           true
           faith
           or
           not
           .
           And
           so
           in
           this
           case
           if
           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
           
           in
           their
           infancy
           as
           to
           deferre
           it
           :
           seeing
           at
           that
           time
           as
           well
           as
           afterwards
           the
           judgement
           of
           Charity
           holds
           good
           ,
           and
           tarry
           we
           never
           so
           long
           wee
           can
           goe
           no
           further
           than
           this
           charitable
           beliefe
           of
           them
           .
           Wherefore
           to
           conclude
           the
           absurdity
           of
           Paedobaptisme
           ,
           because
           Infants
           have
           no
           knowledge
           nor
           actuall
           Faith
           whereby
           to
           embrace
           the
           promise
           ;
           is
           at
           the
           least
           ,
           an
           absurd
           conclusion
           ,
           as
           well
           for
           that
           the
           like
           inconvenience
           holds
           in
           Circumcision
           ,
           as
           also
           because
           where
           Iustification
           and
           Sanctification
           is
           given
           ,
           it
           is
           injurious
           to
           denie
           the
           benefite
           of
           Baptisme
           .
           And
           wee
           are
           to
           know
           that
           in
           this
           case
           of
           Infants
           faith
           is
           not
           required
           as
           a
           Condition
           absolutely
           necessary
           to
           partake
           the
           benefit
           of
           Iustification
           :
           howsoever
           
             in
             adult
             is
          
           such
           as
           are
           of
           age
           it
           be
           an
           instrument
           simply
           needfull
           to
           give
           them
           an
           Evidence
           and
           Assurance
           of
           it
           :
           which
           assurance
           seeing
           it
           cannot
           be
           in
           children
           ,
           the
           actuall
           operation
           of
           Faith
           is
           not
           needfull
           in
           them
           .
           But
           in
           such
           as
           are
           of
           age
           the
           case
           is
           farre
           otherwise
           ,
           whether
           they
           be
           Infidells
           ,
           or
           Christians
           children
           that
           have
           beene
           so
           long
           neglected
           ,
           they
           must
           have
           knowledge
           and
           Faith
           too
           ,
           so
           farre
           as
           the
           Church
           can
           judge
           of
           the
           tree
           by
           the
           fruit
           ,
           because
           if
           they
           have
           neither
           ,
           or
           knowledge
           only
           but
           no
           Grace
           nor
           sanctity
           of
           life
           ,
           the
           Church
           cannot
           but
           presume
           the
           worst
           of
           them
           ,
           as
           of
           those
           that
           yet
           are
           out
           of
           Christ
           ,
           rectified
           by
           their
           ignorance
           and
           profanenesse
           of
           Conversation
           ,
           which
           witnesseth
           to
           all
           the
           unbeliefe
           and
           impenitency
           of
           their
           hearts
           .
        
         
           If
           it
           be
           now
           objected
           ,
           (
           not
           to
           leave
           that
           scruple
           untouched
           )
           that
           the
           Lords
           Supper
           may
           aswell
           bee
           given
           to
           Infants
           as
           Baptisme
           ,
           seeing
           the
           same
           presumptions
           may
           bee
           used
           here
           as
           there
           ,
           and
           that
           infants
           may
           make
           as
           much
           use
           of
           one
           as
           of
           the
           other
           ,
           being
           alike
           insensible
           of
           both
           :
           to
           this
           I
           answer
           ,
           besides
           the
           dangerous
           inconveniency
           to
           their
           tender
           age
           which
           cannot
           endure
           the
           taking
           in
           of
           the
           very
           Elements
           of
           Bread
           and
           Wine
           that
           God
           himselfe
           the
           author
           of
           these
           two
           Sacraments
           ,
           hath
           in
           the
           manner
           of
           their
           Institution
           ,
           made
           a
           plaine
           difference
           of
           the
           persons
           that
           are
           to
           partake
           of
           them
           .
           Thus
           briefly
           of
           the
           Substance
           
           of
           both
           Sacraments
           is
           one
           and
           the
           same
           ,
           viz.
           to
           set
           forth
           unto
           us
           the
           benefits
           of
           Christs
           death
           in
           our
           Iustification
           ,
           
           Sanctification
           and
           Glorification
           .
           The
           Ceremonies
           of
           Administration
           are
           divers
           ,
           and
           in
           that
           sort
           differenced
           as
           in
           Baptisme
           they
           require
           nothing
           but
           Passion
           in
           the
           baptized
           ,
           and
           so
           may
           be
           administred
           to
           Children
           ;
           but
           in
           the
           Lords
           Supper
           they
           require
           such
           Actions
           as
           cannot
           bee
           performed
           but
           by
           those
           only
           that
           are
           of
           yeares
           of
           discretion
           :
           such
           actions
           are
           those
           of
           Discerning
           the
           Lords
           body
           ,
           thankfull
           remembrance
           of
           the
           death
           of
           Christ
           ,
           Examination
           of
           our
           spirituall
           estate
           ,
           which
           ,
           together
           with
           that
           circumstance
           of
           often
           repetition
           ,
           apparantly
           shew
           that
           God
           in
           this
           Sacrament
           intended
           such
           an
           exercise
           of
           our
           Faith
           and
           Piety
           as
           cannot
           be
           performed
           by
           Children
           .
        
         
           I
           will
           not
           stand
           longer
           upon
           this
           point
           ,
           the
           full
           descussing
           whereof
           belongs
           more
           properly
           to
           the
           doctrine
           of
           the
           Sacraments
           :
           and
           therefore
           I
           conclude
           this
           Discourse
           touching
           the
           Conversion
           of
           Elect
           Infants
           ,
           with
           this
           generall
           rule
           ;
           That
           the
           Scriptures
           are
           very
           sparing
           and
           silent
           touching
           the
           case
           of
           Infants
           ,
           so
           that
           when
           they
           speake
           of
           Vocation
           ,
           Conversion
           ,
           Faith
           ,
           Repentance
           ,
           and
           such
           other
           workes
           of
           Grace
           done
           by
           us
           or
           in
           us
           by
           the
           Spirit
           of
           God
           ,
           they
           are
           generally
           to
           be
           understood
           of
           those
           that
           are
           of
           age
           ,
           and
           by
           proportion
           only
           to
           bee
           applied
           unto
           Infants
           .
           Which
           would
           be
           observed
           for
           taking
           away
           of
           some
           doubts
           that
           may
           arise
           in
           reading
           of
           the
           Scriptures
           .
        
         
           The
           next
           sort
           of
           Elect
           persons
           are
           those
           that
           are
           of
           Age
           ,
           who
           having
           some
           while
           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
           ,
           
           or
           hearing
           of
           a
           gracious
           word
           uttered
           in
           due
           season
           ,
           and
           deeply
           apprehended
           :
           others
           wrought
           upon
           with
           much
           paines
           and
           long
           time
           :
           in
           a
           word
           ,
           so
           various
           is
           the
           dispensation
           of
           Gods
           grace
           in
           our
           conversion
           ,
           that
           as
           Christ
           speakes
           of
           his
           comming
           in
           the
           flesh
           ,
           so
           may
           wee
           of
           
           this
           in
           the
           Spirit
           ;
           The
           kingdome
           of
           God
           commeth
           not
           with
           observation
           :
           and
           impossible
           it
           is
           to
           set
           downe
           a
           generall
           rule
           that
           will
           hold
           in
           all
           Converts
           .
           But
           though
           the
           manner
           be
           divers
           ,
           yet
           the
           meanes
           are
           Vniforme
           and
           Constant
           :
           namely
           the
           Spirit
           of
           God
           the
           chiefe
           worker
           ,
           and
           the
           Word
           of
           God
           the
           subordinate
           instrument
           by
           which
           it
           workes
           our
           Conversion
           .
           The
           word
           discovers
           what
           is
           to
           be
           done
           ,
           the
           Spirit
           inables
           us
           to
           the
           performance
           :
           In
           Infants
           the
           Spirit
           without
           the
           Word
           ,
           in
           those
           of
           yeares
           the
           Spirit
           and
           the
           Word
           joyne
           together
           to
           work
           our
           Sanctification
           .
           In
           which
           respect
           their
           conversion
           is
           properly
           tearmed
           a
           Vocation
           or
           Calling
           ,
           because
           it
           is
           effected
           by
           the
           preaching
           of
           the
           Gospell
           ,
           which
           is
           
             Si●ilus
             Pastor
             is
          
           ,
           
           the
           whistle
           or
           voyce
           of
           the
           good
           Shepheard
           ,
           which
           the
           sheepe
           heare
           and
           follow
           .
           And
           from
           hence
           the
           whole
           Company
           of
           Saints
           is
           properly
           styled
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           or
           
             Evocatorum
             coetus
          
           ,
           Saints
           by
           calling
           ,
           and
           (
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           )
           as
           t
           is
           1
           Cor.
           1.
           
           1.
           that
           is
           ,
           such
           whom
           God
           hath
           called
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           with
           an
           holy
           calling
           (
           2
           Ton.
           1
           9.
           )
           or
           unto
           Holinesse
           (
           1
           Thes.
           4.
           7.
           
           )
           by
           the
           voice
           of
           the
           Word
           ,
           from
           out
           of
           the
           corruptions
           of
           this
           present
           evill
           world
           ,
           to
           the
           communion
           of
           grace
           and
           glory
           .
           All
           this
           is
           most
           excellently
           set
           downe
           by
           the
           Apostle
           Paul
           in
           those
           few
           but
           most
           pithy
           words
           ,
           containing
           in
           briefe
           the
           whole
           administration
           of
           the
           workes
           of
           our
           Redemption
           ,
           2
           
             Thess.
             2.
             13.
             14.
             
             But
             wee
             ought
             to
             give
             thankes
             alwayes
             to
             God
             for
             you
             ,
             brethren
             beloved
             of
             the
             Lord
             ,
             because
             that
             God
             hath
             from
             the
             beginning
             chosen
             you
             to
             Salvation
             ,
             through
             Sanctification
             of
             the
             Spirit
             ,
             and
             the
             Faith
             of
             truth
             :
             whereunto
             hee
             called
             you
             by
             our
             Gospell
             ,
             to
             obtaine
             the
             glory
             of
             our
             Lord
             Iesus
             Christ.
          
           Now
           we
           might
           iustly
           in
           this
           place
           enter
           upon
           an
           inquiry
           ,
           how
           and
           in
           what
           sort
           the
           Word
           and
           Spirit
           doe
           worke
           together
           in
           causing
           a
           sinners
           conversion
           :
           
           a
           search
           needfull
           in
           these
           times
           ,
           wherein
           it
           is
           peremptorily
           denyed
           by
           those
           of
           the
           Arminian
           faction
           ,
           that
           there
           is
           or
           need
           to
           be
           any
           inward
           power
           of
           the
           Spirit
           working
           on
           the
           soule
           ,
           besides
           the
           outward
           ordinary
           preaching
           of
           the
           Word
           .
           Which
           opinion
           is
           but
           the
           issue
           of
           their
           maine
           errour
           touching
           the
           liberty
           of
           Mans
           will
           in
           his
           conversion
           ,
           which
           cannot
           stand
           if
           withall
           they
           grant
           that
           inward
           Force
           of
           the
           Spirit
           giving
           life
           and
           effect
           to
           the
           Word
           preached
           ,
           which
           wee
           maintaine
           and
           plead
           for
           .
           This
           point
           will
           fall
           in
           more
           fitly
           to
           be
           discussed
           afterwards
           in
           the
           handling
           of
           a
           few
           Questions
           touching
           the
           manner
           of
           the
           Working
           of
           grace
           in
           mans
           conversion
           .
           Whereinto
           though
           I
           am
           somewhat
           unwilling
           to
           enter
           ,
           because
           that
           Positive
           rather
           than
           Polemicall
           Divinity
           befits
           this
           place
           ,
           yet
           considering
           the
           danger
           whereinto
           mindes
           not
           rightly
           informed
           in
           these
           points
           may
           unhappily
           fall
           ,
           and
           that
           herein
           it
           is
           easie
           to
           slip
           from
           the
           truth
           to
           Arminianisme
           ,
           and
           thence
           to
           Popery
           ,
           (
           there
           's
           but
           a
           threed
           betweene
           them
           )
           I
           have
           thought
           it
           would
           not
           bee
           unprofitable
           ,
           briefly
           and
           plainly
           to
           touch
           upon
           such
           materiall
           controversies
           as
           are
           moved
           in
           this
           matter
           ,
           that
           even
           the
           younger
           sort
           might
           have
           something
           to
           oppose
           against
           cauilling
           gainsayers
           of
           the
           truth
           and
           crafty
           seducers
           of
           the
           uninstructed
           .
        
         
           You
           are
           therefore
           to
           understand
           that
           in
           point
           touching
           Mans
           conversion
           there
           is
           scarce
           any
           circumstance
           that
           wee
           have
           formerly
           spoken
           of
           ,
           but
           it
           is
           quarrelled
           at
           and
           corrupted
           with
           false
           opinions
           :
           Not
           the
           nature
           and
           substance
           of
           our
           conversion
           ,
           which
           ,
           say
           they
           ,
           is
           not
           by
           the
           infusion
           of
           Habituall
           sanctity
           into
           the
           Soule
           ,
           but
           through
           Grace
           acquired
           by
           much
           paines
           and
           industrious
           actions
           of
           our
           own
           excited
           &
           assisted
           by
           some
           helpe
           of
           the
           Spirit
           :
           Not
           the
           moving
           Cause
           ,
           which
           is
           affirmed
           by
           them
           to
           bee
           not
           Gods
           speciall
           and
           actuall
           Love
           to
           his
           Elect
           ,
           but
           his
           common
           and
           equall
           love
           to
           all
           mankinde
           alike
           :
           Not
           the
           Efficient
           cause
           which
           wee
           affirme
           to
           be
           the
           worke
           of
           Gods
           Spirit
           ,
           they
           say
           is
           the
           Freedome
           of
           our
           wills
           :
           Not
           the
           manner
           of
           it
           ,
           without
           and
           above
           the
           strength
           of
           our
           naturall
           abilities
           ,
           
           as
           wee
           hold
           ,
           but
           so
           farre
           is
           the
           compasse
           of
           our
           owne
           power
           that
           we
           may
           helpe
           or
           hinder
           it
           at
           our
           pleasure
           ;
           Not
           the
           instrument
           of
           it
           ,
           the
           Word
           by
           the
           worke
           of
           the
           Spirit
           ,
           but
           as
           they
           would
           have
           it
           ,
           the
           Word
           working
           by
           it selfe
           without
           any
           inward
           vertue
           of
           the
           Spirit
           besides
           :
           Lastly
           ,
           not
           the
           Subject
           ,
           the
           Elect
           only
           as
           we
           maintaine
           ,
           but
           all
           in
           Common
           upon
           whom
           sufficient
           grace
           to
           Conversion
           is
           bestowed
           if
           we
           will
           beleeve
           them
           .
           All
           these
           Erroneous
           opinions
           ,
           are
           founded
           upon
           other
           rotten
           and
           unsound
           principles
           ,
           which
           are
           chiefly
           these
           :
        
         
           1.
           
           That
           God
           hath
           not
           precisely
           determined
           of
           any
           mans
           salvation
           or
           damnation
           in
           particular
           ,
           but
           hath
           left
           it
           to
           be
           decided
           by
           the
           libertie
           of
           their
           owne
           wills
           .
        
         
           2.
           
           That
           God
           doth
           not
           beare
           any
           speciall
           favour
           to
           one
           more
           than
           another
           ,
           but
           that
           his
           love
           is
           equall
           to
           all
           in
           generall
           ,
           and
           his
           desire
           of
           the
           salvation
           of
           all
           mankinde
           alike
           .
        
         
           3.
           
           That
           Christ
           hath
           dyed
           for
           all
           men
           alike
           ,
           procuring
           so
           much
           by
           his
           death
           that
           God
           is
           Placabilis
           toward
           all
           ,
           and
           all
           men
           indifferently
           are
           Salvabiles
           if
           they
           list
           to
           make
           use
           of
           the
           benefit
           purchased
           for
           them
           .
        
         
           4.
           
           That
           God
           requires
           Faith
           in
           Christ
           of
           all
           men
           whatsoever
           ,
           even
           of
           such
           Infidells
           as
           to
           whom
           Christ
           was
           never
           preached
           .
        
         
           5.
           
           That
           God
           cannot
           in
           justice
           demand
           of
           Man
           the
           performance
           of
           those
           things
           ,
           which
           ,
           since
           his
           fall
           ,
           hee
           hath
           no
           strength
           to
           performe
           :
           and
           that
           if
           God
           require
           any
           such
           service
           ,
           he
           is
           bound
           in
           equitie
           to
           give
           unto
           man
           new
           strength
           for
           to
           performe
           it
           .
        
         
           I
           doe
           but
           only
           name
           these
           articles
           of
           the
           Arminian
           Faith
           ,
           though
           even
           that
           's
           enough
           to
           shew
           their
           weaknesse
           and
           untruth
           to
           any
           that
           can
           judge
           of
           sound
           doctrine
           ;
           but
           I
           say
           I
           mention
           them
           only
           ,
           that
           you
           may
           the
           better
           perceive
           what
           is
           that
           maine
           issue
           whereinto
           they
           are
           finally
           resolved
           :
           and
           that
           in
           plaine
           termes
           is
           this
           ,
           
             [
             That
             all
             men
             whether
             Christians
             or
             Infidells
             within
             or
             without
             the
             Church
             may
             bee
             converted
             and
             saved
             if
             they
             will.
             ]
          
           You
           will
           say
           this
           is
           
           broadly
           spoken
           :
           but
           I
           doe
           them
           no
           wrong
           ,
           reade
           their
           bookes
           ,
           compare
           their
           tenents
           ,
           and
           you
           shall
           see
           that
           this
           is
           the
           upshot
           of
           all
           their
           discourses
           :
           God
           hath
           excluded
           none
           ,
           hee
           loves
           all
           alike
           ,
           Christ
           hath
           dyed
           for
           all
           ,
           Faith
           is
           required
           of
           all
           ,
           sufficient
           ability
           to
           beleeve
           and
           repent
           is
           given
           to
           all
           ;
           who
           then
           or
           what
           should
           hinder
           the
           Conversion
           or
           Salvation
           of
           any
           one
           but
           himselfe
           his
           owne
           meere
           free-will
           ?
           Surely
           an
           opinion
           that
           should
           not
           bee
           gainsaid
           by
           any
           ,
           but
           readily
           embraced
           by
           all
           if
           it
           had
           as
           much
           truth
           in
           it
           as
           it
           carries
           shew
           of
           Pity
           and
           Commiseration
           to
           mankinde
           .
           Wee
           would
           be
           loth
           to
           be
           judged
           cruell
           :
           but
           t
           is
           folly
           ,
           not
           pitie
           ,
           to
           take
           upon
           us
           to
           bee
           more
           mercifull
           than
           God
           hath
           declared
           himselfe
           to
           be
           :
           and
           t
           is
           impiety
           to
           tell
           a
           lie
           for
           God
           ,
           by
           magnifying
           the
           glorious
           largenesse
           of
           his
           mercy
           beyond
           the
           bounds
           which
           himselfe
           hath
           prescribed
           unto
           it
           .
           Wherefore
           against
           this
           wide
           and
           vast
           Conclusion
           of
           Arminianisme
           ,
           that
           
             [
             God
             hath
             given
             sufficient
             grace
             to
             all
             the
             world
             to
             convert
             and
             beleeve
             if
             they
             will
             ,
             ]
          
           I
           oppose
           this
           directly
           contradictory
           ,
           
             [
             God
             hath
             not
             given
             sufficient
             grace
             to
             all
             ,
             and
             in
             those
             to
             whom
             hee
             hath
             given
             such
             grace
             ,
             it
             depends
             not
             on
             their
             Free-will
             ,
             whether
             they
             will
             be
             converted
             or
             no.
             ]
          
           These
           two
           propositions
           destroy
           one
           another
           ,
           and
           one
           is
           confuted
           by
           that
           which
           confirmes
           the
           other
           .
           I
           will
           proceed
           in
           the
           handling
           of
           them
           in
           this
           order
           ;
           Men
           that
           are
           capable
           of
           Vocation
           ,
           are
           of
           two
           sorts
           ,
        
         
           
             1.
             
             Out
             of
             the
             Visible
             Church
             :
             and
             of
             these
             the
             Question
             will
             bee
             ,
             Whether
             God
             have
             given
             to
             all
             Pagans
             and
             Heathens
             grace
             sufficient
             for
             their
             conuersion
             ?
          
           
             2.
             
             Within
             the
             precincts
             of
             the
             Visible
             Church
             :
             and
             of
             these
             the
             question
             will
             be
             double
             ;
          
        
         
           
             1.
             
             Whether
             God
             doe
             give
             unto
             all
             Christians
             grace
             sufficient
             to
             worke
             their
             conversion
             ?
          
           
             2.
             
             Whether
             those
             upon
             whom
             such
             sufficient
             grace
             is
             bestowed
             ,
             may
             if
             they
             list
             hinder
             their
             conversion
             by
             the
             power
             of
             their
             free-will
             ?
          
        
         
           Within
           the
           compasse
           of
           these
           three
           Questions
           will
           bee
           included
           all
           that
           is
           materiall
           touching
           this
           businesse
           .
           I
           will
           
           use
           as
           much
           brevity
           in
           each
           as
           the
           matter
           will
           give
           leave
           :
           of
           the
           first
           at
           this
           time
           ,
           viz.
           
        
         
           Whether
           the
           Gentiles
           out
           of
           the
           Church
           have
           grace
           given
           
           unto
           them
           sufficient
           for
           their
           conversion
           ?
        
         
           Wee
           maintaine
           the
           Negative
           part
           ,
           the
           Arminians
           affirme
           that
           all
           Pagans
           and
           Infidells
           have
           so
           much
           grace
           given
           unto
           them
           that
           by
           it
           they
           may
           be
           converted
           ,
           beleeve
           and
           worship
           God
           rightly
           in
           some
           sort
           ,
           even
           without
           the
           knowledge
           of
           the
           Gospell
           .
           A
           monstrous
           assertion
           ,
           every
           way
           repugnant
           to
           Reason
           and
           Scriptures
           :
           For
        
         
           1.
           
           Let
           it
           be
           demanded
           ,
           what
           this
           sufficient
           Grace
           is
           that
           is
           given
           to
           the
           Gentiles
           .
           Is
           it
           that
           knowledge
           of
           God
           and
           goodnesse
           whereto
           the
           Gentiles
           might
           come
           by
           the
           light
           of
           nature
           ?
           or
           it
           is
           some
           other
           supernaturall
           Revelation
           ?
           If
           the
           former
           ,
           there
           is
           a
           double
           error
           in
           it
           ;
           1.
           
           That
           they
           call
           that
           Grace
           which
           is
           but
           Nature
           :
           for
           if
           Vniversall
           Grace
           given
           to
           Heathens
           be
           but
           that
           knowledge
           of
           God
           and
           his
           worship
           ,
           which
           is
           attainable
           by
           the
           right
           use
           of
           the
           light
           of
           Nature
           through
           the
           contemplation
           of
           the
           creatures
           and
           remainders
           of
           the
           Morall
           Law
           in
           mans
           heart
           ,
           what
           is
           this
           grace
           but
           Nature
           ,
           &
           what
           this
           opinion
           but
           Pelagianisme
           ?
           2.
           
           In
           that
           they
           suppose
           this
           light
           of
           Nature
           well
           used
           is
           a
           sufficient
           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
           t
           is
           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
           ,
           t
           is
           Naturall
           :
           or
           is
           it
           given
           afterwards
           at
           
           yeares
           of
           discretion
           ?
           if
           so
           ,
           then
           t
           is
           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
           t
           is
           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
           t
           is
           not
           Grace
           ,
           if
           Supernaturall
           ,
           t
           would
           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
           
           into
           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
           
             [
             Vnto
             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
           ?
        
         
         
           Wherefore
           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
           ?
           T
           is
           the
           Supernaturall
           light
           of
           the
           Gospell
           ,
           and
           knowledge
           of
           Gods
           
           will
           in
           Christ.
           So
           then
           ,
           here
           's
           the
           conclusion
           ,
           Before
           all
           knowledge
           of
           God
           in
           Christ
           a
           Heathen
           man
           may
           so
           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.
           
           16
           ,
           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
           vs
           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
             
             in
             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
           
           conclusions
           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
           
           wits
           ,
           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
           ,
           t
           is
           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
           onely
           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
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           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
           *
           here
           and
           there
           in
           some
           poore
           pitifull
           disputes
           .
           Theophrastus
           his
           schollar
           ,
           who
           exceeded
           the
           master
           in
           numbersome
           writings
           ,
           composed
           sixe
           bookes
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           and
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           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
           
           and
           sublimated
           wits
           .
           Tullie
           ,
           who
           had
           read
           them
           ,
           and
           sets
           
           downe
           the
           summe
           of
           their
           opinions
           ,
           gives
           us
           cause
           to
           beleeve
           that
           the
           wisest
           of
           them
           all
           ,
           and
           himselfe
           too
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           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
                 .
              
            
          
        
         
         
           2.
           
           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
          
           
           
             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
           
           the
           Father
           ,
           and
           to
           the
           Spirit
           of
           God
           :
           but
           utterly
           denying
           so
           much
           as
           a
           thought
           of
           it
           to
           any
           of
           the
           greatest
           or
           wisest
           of
           this
           world
           ,
           yea
           ,
           unto
           the
           blessed
           Angells
           themselves
           .
           And
           t
           is
           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
           
           to
           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
           
           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
           .
        
         
         
           But
           this
           is
           not
           all
           :
           in
           the
           third
           place
           touching
           the
           
           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
           
           out
           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
           
           possibly
           be
           perfectly
           handled
           :
           seeing
           time
           hath
           defaced
           the
           memory
           and
           monuments
           of
           our
           Ancestors
           .
           Many
           learned
           men
           have
           made
           collections
           of
           those
           sayings
           and
           opinions
           which
           the
           Ancients
           have
           left
           unto
           us
           concerning
           the
           matter
           of
           Religion
           :
           the
           like
           whereof
           were
           not
           hard
           to
           be
           performed
           with
           much
           addition
           by
           such
           as
           have
           time
           to
           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
           
           hereof
           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
           
           much
           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
           t
           is
           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
           
           of
           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
           t
           is
           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
          
           
             
               
                 
                   
                     
                       God
                       in
                       his
                    
                     
                       Inward
                    
                     
                       worship
                       .
                    
                  
                   
                     
                       Outward
                    
                  
                
              
               
                 Man.
                 
              
            
          
        
         
           1.
           
           In
           things
           concerning
           God
           and
           his
           worship
           the
           Naturall
           
           man
           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
           t
           is
           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
           onely
           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
           onely
           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
           
           in
           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
           ,
           
           to
           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
           .
           Onely
           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
           *
           ;
           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
           onely
           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
           
           in
           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
           
           knew
           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
           onely
           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
           t
           is
           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
           
           to
           condemne
           the
           roote
           of
           sinne
           as
           well
           as
           the
           fruite
           ,
           and
           to
           judge
           them
           punishable
           as
           vitious
           persons
           ,
           not
           onely
           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
           :
           onely
           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
           ,
           t
           is
           onely
           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
           
           much
           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
           ,
           t
           is
           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
           t
           is
           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
           .
           T
           is
           one
           thing
           to
           Scorne
           an
           ill
           practice
           ,
           another
           thing
           to
           Hate
           it
           ;
           and
           so
           t
           is
           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
           
           to
           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
           
           whom
           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
           
           others
           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
           
           counterpoysing
           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
           vnto
           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
           
           of
           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
           t
           is
           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
           
           all
           ,
           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
           
           selfe-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
           
           little
           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
           
           the
           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
           .
        
         
         
           2.
           
           It
           is
           founded
           upon
           two
           false
           Suppositions
           ;
        
         
           1.
           
           One
           ,
           
             That
             the
             well
             using
             of
             Naturall
             light
             is
             such
             an
             excellent
             preparation
             for
             the
             receiving
          
           *
           
             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
           t
           is
           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
             quisque
          
           (
           saith
           
             Moulin
             )
             virtutis
             civilis
             laudem
             affectat
             ,
             &
             ingenium
             habet
             multâ
             eruditione
             subactum
             ,
             ita
             eimaximè
             sordet
             simplicitas
             Evangelij
             ,
             &
             crucis
             Christi
             scandalo
             magis
             offenditur
             .
          
        
         
           2.
           
           Another
           ,
           
             That
             a
             man
             may
             use
             his
             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
           
           our 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
           .
           T
           was
           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
           
           and
           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
           
           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
           .
        
         
           1.
           
           For
           the
           terme
           ,
           Sufficient
           ,
           we
           are
           to
           knowe
           that
           Sufficiency
           as
           it
           is
           taken
           in
           Relation
           to
           the
           producing
           of
           some
           effect
           ,
           is
           nothing
           but
           such
           a
           degree
           of
           Power
           or
           Strength
           ,
           
           in
           any
           thing
           ,
           as
           that
           if
           it
           be
           applied
           unto
           the
           Execution
           ,
           it
           is
           able
           to
           performe
           that
           whereto
           it
           was
           intended
           .
           As
           we
           use
           to
           say
           of
           any
           man
           ,
           Hee
           is
           a
           man
           sufficient
           for
           such
           an
           imployment
           ,
           because
           if
           hee
           be
           set
           about
           it
           ,
           he
           can
           by
           the
           good
           parts
           he
           hath
           ,
           actually
           discharge
           it
           .
           Where
           you
           are
           
           to
           observe
           that
           it
           is
           a
           meere
           abuse
           of
           this
           word
           ,
           Sufficient
           ,
           to
           oppose
           it
           to
           Effectuall
           ,
           and
           so
           to
           distinguish
           betweene
           the
           Power
           and
           the
           Act
           ,
           as
           if
           any
           thing
           could
           be
           called
           Sufficient
           
             in
             Potentia
          
           ,
           which
           when
           it
           is
           purposely
           applied
           to
           the
           Act
           ,
           is
           utterly
           insufficient
           to
           produce
           it
           .
           T
           is
           an
           error
           in
           Speech
           to
           say
           .
           
             [
             This
             Medicine
             considered
             in
             it selfe
             is
             sufficient
             to
             cure
             such
             a
             man
             ]
          
           for
           t
           is
           a
           vaine
           consideration
           to
           consider
           the
           Medicine
           in
           it selfe
           ,
           when
           wee
           should
           consider
           it
           in
           relation
           to
           the
           disease
           .
           And
           if
           such
           a
           medicine
           being
           administred
           suffice
           not
           to
           cure
           the
           disease
           ,
           it
           is
           certaine
           that
           it
           was
           an
           unsufficient
           medicine
           .
           Wherefore
           that
           distinction
           of
           the
           grace
           of
           Conversion
           into
           Sufficientem
           and
           Essicacem
           is
           at
           least
           a
           frivolous
           imagination
           ,
           distinguishing
           those
           things
           as
           opposite
           ,
           which
           at
           most
           are
           but
           subordinate
           ,
           and
           differ
           only
           as
           the
           cause
           and
           effect
           .
           For
           is
           it
           not
           the
           fancy
           of
           some
           crackt
           braine
           ,
           to
           affirme
           ,
           that
           there
           is
           a
           Grace
           every
           way
           sufficient
           ,
           and
           powerfull
           enough
           in
           it selfe
           to
           worke
           the
           conversion
           of
           a
           Sinner
           ,
           and
           yet
           when
           this
           grace
           is
           given
           to
           such
           a
           sinner
           with
           a
           purpose
           and
           intent
           to
           convert
           him
           by
           it
           ,
           it
           shall
           be
           found
           to
           be
           utterly
           unsufficient
           to
           Effect
           it
           ?
           T
           is
           strange
           whence
           or
           how
           men
           should
           conceit
           a
           sufficiency
           in
           the
           power
           of
           such
           grace
           ,
           when
           they
           finde
           insufficiency
           in
           the
           performance
           of
           the
           worke
           .
        
         
           2.
           
           By
           the
           word
           Grace
           we
           understand
           some
           Supernaturall
           gift
           freely
           given
           unto
           man
           from
           God
           himselfe
           .
        
         
           3.
           
           By
           the
           word
           Christians
           ,
           wee
           meane
           ,
           all
           those
           that
           live
           in
           externall
           communion
           with
           the
           militant
           Church
           ,
           enjoying
           the
           ministery
           of
           the
           Word
           ,
           and
           being
           of
           yeares
           to
           make
           use
           of
           it
           :
           for
           this
           Question
           toucheth
           not
           Infants
           .
        
         
           4.
           
           Lastly
           ,
           by
           Conversion
           (
           as
           heretofore
           hath
           beene
           shewed
           )
           we
           are
           to
           understand
           two
           things
           ,
           either
        
         
           1.
           
           The
           Roote
           and
           Cause
           of
           that
           act
           ,
           namely
           the
           Sanctification
           of
           all
           the
           Faculties
           by
           the
           Infusion
           of
           Habituall
           Holinesse
           .
        
         
           2.
           
           The
           Fruite
           or
           Act
           of
           Conversion
           properly
           so
           called
           ;
           
           when
           a
           man
           regenerate
           and
           renued
           in
           all
           parts
           ,
           doth
           actually
           imploy
           them
           in
           loving
           and
           obeying
           God.
           The
           first
           is
           Gods
           worke
           upon
           us
           :
           the
           next
           our
           worke
           performed
           toward
           him
           ,
           when
           by
           the
           strength
           of
           inward
           Grace
           given
           ,
           we
           after
           convert
           our selves
           in
           Thought
           and
           Worke
           towards
           God.
           This
           latter
           is
           not
           here
           to
           bee
           understood
           in
           this
           Question
           ,
           but
           the
           former
           ,
           namely
           that
           Conversion
           of
           a
           man
           ,
           which
           God
           workes
           in
           him
           by
           infusion
           of
           the
           grace
           of
           Regeneration
           into
           all
           parts
           .
           This
           infusion
           of
           Grace
           into
           the
           Soule
           by
           an
           immediate
           act
           of
           Gods
           Spirit
           ,
           the
           Arminians
           can
           by
           no
           meanes
           endure
           to
           heare
           of
           in
           this
           businesse
           of
           our
           Conversion
           :
           and
           therefore
           they
           burden
           this
           assertion
           with
           odious
           but
           untrue
           imputations
           of
           Anabaptisticall
           Enthusiasmes
           ,
           and
           of
           a
           Lazy
           expectation
           of
           all
           Grace
           to
           be
           poured
           into
           us
           sleeping
           ,
           without
           any
           endeavour
           of
           our
           owne
           to
           get
           it
           .
           Which
           slanders
           are
           only
           devised
           for
           the
           countenance
           of
           that
           impious
           opinion
           of
           their
           owne
           ;
           namely
           ,
           
             That
             mans
             Conversion
             to
             God
             begins
             in
             some
             act
             which
             man
             himselfe
             performes
             ,
             and
             not
             in
             a
             worke
             first
             wrought
             in
             us
             by
             God.
          
           Now
           that
           act
           of
           man
           is
           his
           assent
           and
           actuall
           Faith
           given
           to
           the
           promise
           .
           A
           lewd
           imagination
           ,
           sufficiently
           confuted
           and
           cryed
           downe
           in
           the
           venerable
           assembly
           of
           the
           last
           Synod
           ,
           as
           most
           derogatory
           to
           the
           whole
           worke
           of
           Grace
           in
           our
           Vocation
           ,
           most
           repugnant
           to
           reason
           and
           Scriptures
           ,
           which
           tell
           us
           ,
           
             That
             the
             tree
             must
             bee
             good
             before
             the
             fruit
             can
             bee
             so
             :
          
           it
           being
           impossible
           ,
           that
           an
           action
           so
           Holy
           and
           good
           as
           is
           the
           yeelding
           of
           Assent
           and
           Beliefe
           to
           the
           promises
           of
           the
           Gospell
           ,
           should
           be
           done
           by
           a
           man
           unlesse
           he
           be
           first
           regenerate
           and
           sanctified
           in
           all
           his
           faculties
           .
        
         
           The
           termes
           thus
           explaned
           ,
           the
           state
           of
           the
           Question
           is
           more
           fully
           thus
           ,
           
             Whether
             God
             doe
             bestow
             upon
             all
             such
             as
             Heare
             the
             Word
             preached
             ,
             any
             such
             Supernaturall
             gift
             as
             is
             sufficiently
             powerfull
             to
             worke
             in
             them
             true
             Sanctification
             ,
             though
             it
             doe
             not
             alwayes
             effectually
             produce
             it
             ?
          
        
         
           Our
           Adversaries
           affirme
           it
           :
           but
           we
           truly
           maintaine
           the
           Negative
           part
           ,
           opposing
           against
           their
           assertion
           these
           two
           Conclusions
           .
        
         
         
           1.
           
           
             That
             there
             is
             no
             supernaturall
             gift
             given
             unto
             the
             unregenerate
             ,
             which
             is
             Sufficient
             to
             worke
             his
             Sanctification
             ,
             but
             that
             only
             which
             is
             Effectuall
             to
             worke
             it
             .
          
        
         
           This
           hath
           appeared
           manifestly
           enough
           in
           the
           explication
           of
           the
           termes
           of
           this
           Question
           ,
           and
           will
           bee
           more
           and
           more
           evident
           to
           us
           ,
           if
           we
           consider
           that
           maine
           mistake
           of
           our
           Adversaries
           in
           this
           businesse
           of
           our
           Conversion
           ,
           which
           is
           ,
           that
           they
           imagine
           our
           Conversion
           to
           begin
           in
           some
           act
           of
           ours
           ,
           namely
           our
           Assenting
           and
           Beleeving
           ,
           not
           in
           some
           act
           of
           God
           ,
           sanctifying
           the
           Soule
           before
           it
           can
           Assent
           and
           Beleeve
           .
           Now
           because
           this
           act
           is
           good
           ,
           and
           therefore
           must
           be
           done
           by
           Gods
           helpe
           ,
           for
           to
           salve
           this
           they
           have
           found
           a
           daintie
           new
           devise
           of
           Spirituall
           strength
           infused
           into
           the
           Soule
           by
           the
           Holy
           Ghost
           :
           which
           strength
           when
           it
           is
           inherent
           in
           the
           soule
           ,
           a
           man
           may
           use
           it
           if
           hee
           will
           to
           the
           producing
           of
           the
           act
           of
           Faith.
           If
           he
           doe
           use
           it
           ,
           then
           by
           that
           act
           he
           is
           converted
           :
           if
           not
           ,
           yet
           that
           was
           sufficient
           to
           bring
           forth
           the
           Act
           ,
           if
           it
           had
           beene
           thereto
           applied
           .
           As
           in
           a
           like
           Case
           ,
           when
           Christ
           said
           to
           the
           sicke
           man
           ,
           
             Arise
             take
             up
             thy
             bed
             and
             walke
             ,
          
           Hee
           gave
           him
           bodily
           strength
           sufficient
           to
           doe
           what
           he
           bad
           him
           ,
           but
           yet
           the
           man
           might
           have
           let
           his
           bed
           lie
           and
           stood
           still
           if
           hee
           list
           .
           So
           when
           God
           commands
           us
           to
           beleeve
           ,
           he
           gives
           us
           strength
           sufficient
           so
           to
           doe
           it
           ,
           albeit
           we
           may
           if
           we
           will
           neglect
           to
           make
           use
           of
           it
           .
           This
           foule
           error
           hath
           bred
           all
           that
           confusion
           and
           darknesse
           wherein
           this
           controversie
           is
           wrapped
           up
           ;
           and
           it
           containes
           two
           grosse
           absurdities
           in
           it
           .
        
         
           1.
           
           That
           they
           suppose
           a
           supernaturall
           abilitie
           of
           beleeving
           infused
           into
           the
           soule
           by
           the
           Holy
           Ghost
           ,
           which
           yet
           shall
           be
           no
           sanctifying
           grace
           of
           the
           Spirit
           ;
           an
           opinion
           altogether
           new
           and
           against
           reason
           .
           For
           aske
           them
           ,
           is
           not
           the
           inward
           disability
           of
           our
           soules
           to
           beleeve
           and
           convert
           a
           part
           of
           our
           corruption
           ?
           It
           cannot
           bee
           denied
           .
           Well
           ,
           is
           not
           then
           the
           infusion
           of
           an
           Ability
           to
           Beleeve
           and
           Convert
           ,
           the
           doing
           away
           of
           that
           corruption
           ?
           It
           is
           .
           And
           then
           shall
           not
           that
           gift
           which
           abolishes
           our
           sinfull
           infirmities
           ,
           bee
           justly
           called
           a
           Sanctifying
           grace
           ?
           It
           is
           most
           evident
           ,
           and
           none
           
           but
           such
           as
           are
           possest
           with
           the
           Spirit
           of
           wilfull
           contradiction
           to
           all
           manifest
           truth
           ,
           will
           affirme
           ,
           That
           the
           Rectifying
           of
           our
           weake
           and
           corrupt
           faculties
           by
           a
           supernaturall
           ability
           put
           into
           them
           ,
           and
           disposing
           them
           to
           the
           most
           excellent
           worke
           of
           Faith
           ,
           can
           be
           any
           thing
           else
           than
           the
           grace
           of
           Regeneration
           .
           An
           Act
           so
           Holy
           ,
           must
           come
           from
           an
           Habit
           as
           Holy.
           
        
         
           2.
           
           That
           they
           suppose
           the
           Act
           in
           Divine
           graces
           goes
           before
           the
           Habit
           :
           an
           assertion
           in
           Divinitie
           not
           tolerable
           ,
           which
           tells
           us
           that
           the
           Tree
           must
           be
           good
           before
           the
           fruit
           can
           be
           good
           .
           And
           that
           Question
           which
           Christ
           put
           to
           the
           Pharisees
           ,
           
             Mat.
             12.
             34.
             
             How
             can
             yee
             that
             are
             evill
             speake
             good
             things
             ?
          
           is
           more
           than
           any
           Arminian
           cau
           tell
           how
           to
           answer
           .
           This
           pincheth
           them
           ,
           and
           puts
           them
           to
           this
           choyce
           ,
           either
           that
           an
           unregenerate
           man
           who
           certainely
           is
           utterly
           Evill
           ,
           may
           by
           the
           helpe
           of
           such
           a
           gift
           as
           hath
           not
           sanctified
           nor
           made
           him
           Good
           ,
           not
           only
           speake
           ,
           but
           doe
           that
           which
           is
           eminently
           Good
           ,
           namely
           ,
           Beleeve
           and
           Convert
           ,
           or
           that
           the
           Act
           of
           Faith
           performed
           by
           such
           a
           one
           ,
           is
           not
           good
           and
           sound
           ,
           and
           so
           no
           beginning
           of
           true
           Conversion
           ,
           or
           that
           they
           doe
           confesse
           the
           Habit
           of
           Faith
           ,
           as
           of
           other
           graces
           to
           be
           first
           implanted
           in
           our
           soules
           in
           the
           universall
           renovation
           of
           all
           the
           Faculties
           thereof
           ,
           whence
           the
           operation
           of
           faith
           doth
           afterwards
           issue
           .
           And
           this
           is
           the
           truth
           which
           under
           those
           obscure
           and
           unexplicated
           termes
           of
           
             [
             Supernaturall
             strength
             to
             Beleeve
          
           ]
           they
           grant
           in
           effect
           :
           for
           the
           strength
           is
           either
           Nothing
           at
           all
           ,
           or
           Nothing
           else
           but
           that
           Habituall
           Faith
           ,
           which
           wee
           maintaine
           to
           be
           given
           us
           as
           a
           principall
           part
           of
           our
           regeneration
           .
        
         
           These
           mistakings
           of
           the
           Nature
           of
           our
           Conversion
           ,
           hath
           utterly
           confounded
           our
           Adversaries
           in
           their
           opinions
           and
           writings
           about
           this
           point
           .
           They
           speake
           of
           Sufficiency
           of
           Grace
           to
           produce
           the
           acts
           and
           operations
           of
           Faith
           and
           other
           vertues
           :
           when
           the
           Question
           is
           meant
           of
           the
           Sufficiencie
           of
           Grace
           in
           producing
           the
           Habit
           of
           all
           Inherent
           Holinesse
           .
           Now
           as
           in
           the
           former
           example
           of
           the
           sicke
           man
           ,
           it
           is
           one
           thing
           to
           enquire
           whether
           the
           Health
           and
           strength
           
           Christ
           gave
           him
           was
           sufficient
           to
           cause
           him
           to
           walk
           ,
           another
           thing
           to
           demand
           what
           vertue
           of
           Christ
           was
           sufficient
           to
           give
           him
           that
           health
           and
           strength
           :
           so
           in
           this
           case
           t
           is
           one
           thing
           to
           aske
           whether
           the
           grace
           of
           Spirituall
           health
           or
           Sanctification
           be
           sufficient
           for
           the
           producing
           of
           the
           actions
           of
           a
           Sanctified
           man
           :
           another
           thing
           to
           aske
           what
           grace
           is
           sufficient
           to
           worke
           in
           the
           soule
           the
           grace
           of
           Sanctification
           it selfe
           .
           Wherefore
           in
           this
           matter
           we
           affirme
           ,
           that
           as
           Health
           when
           it
           is
           in
           a
           man
           is
           sufficient
           to
           every
           Naturall
           action
           ,
           though
           alwaies
           it
           be
           not
           effectuall
           ,
           because
           wee
           make
           not
           use
           of
           our
           strength
           at
           all
           times
           :
           but
           to
           worke
           Health
           in
           a
           sicke
           man
           no
           vertue
           is
           sufficient
           ,
           but
           that
           onely
           which
           being
           applied
           proves
           effectuall
           to
           restore
           it
           :
           So
           ,
           where
           Sanctification
           is
           ,
           it
           is
           alwaies
           sufficient
           to
           every
           gracious
           action
           if
           it
           be
           duely
           exercised
           thereabouts
           ,
           but
           may
           sometime
           bee
           ineffectuall
           through
           our
           default
           in
           not
           applying
           it
           aright
           :
           but
           now
           ,
           to
           worke
           Sanctification
           in
           the
           heart
           that
           hath
           it
           not
           ,
           there
           is
           no
           other
           gift
           whatsoever
           sufficient
           but
           the
           onely
           vertue
           and
           power
           of
           the
           Holy
           Ghost
           ,
           the
           immortall
           seede
           of
           our
           Regeneration
           ;
           and
           wheresoever
           this
           onely
           and
           all-sufficient
           vertue
           worketh
           in
           the
           heart
           of
           any
           man
           ,
           there
           it
           is
           alwayes
           infallibly
           effectuall
           .
           To
           dreame
           of
           any
           other
           inherent
           quality
           in
           the
           soule
           given
           to
           man
           as
           sufficient
           to
           Sanctifie
           the
           soule
           ,
           and
           yet
           after
           t
           is
           given
           ,
           ineffectuall
           to
           performe
           it
           ,
           is
           a
           fancy
           never
           thought
           of
           till
           of
           late
           times
           ,
           wherein
           mens
           hearts
           are
           strangely
           embittered
           in
           fierce
           opposition
           against
           the
           glory
           of
           Gods
           free
           Grace
           .
        
         
           This
           of
           the
           first
           Conclusion
           :
           the
           second
           followeth
           ,
           and
           it
           is
           this
           ;
           
             That
             sufficient
             grace
             for
             Sanctification
             is
             not
             given
             unto
             all
             .
          
        
         
           This
           is
           a
           necessary
           consectary
           of
           the
           former
           :
           for
           seeing
           Sufficient
           and
           Effectuall
           are
           all
           one
           in
           this
           case
           ,
           &
           seeing
           t
           is
           apparant
           that
           this
           grace
           is
           not
           Effectuall
           in
           some
           who
           are
           never
           Sanctified
           ,
           it
           follows
           necessarily
           ,
           that
           such
           Sufficient
           grace
           is
           not
           given
           unto
           all
           .
           This
           were
           enough
           to
           have
           beene
           said
           against
           this
           opinion
           of
           Sufficiency
           of
           Grace
           given
           
           to
           all
           within
           the
           Church
           :
           But
           yet
           
             ex
             abundanti
          
           ;
           for
           our
           better
           satisfaction
           I
           desire
           your
           patience
           and
           attention
           in
           the
           further
           examination
           of
           this
           second
           Conclusion
           .
           The
           truth
           of
           it
           will
           be
           cleered
           by
           considering
           what
           the
           grace
           is
           which
           is
           given
           to
           those
           that
           are
           within
           the
           Church
           .
           Now
           this
           grace
           is
           twofold
           :
        
         
           1.
           
           The
           Externall
           Declaration
           of
           Gods
           will
           ,
           made
           unto
           all
           men
           in
           common
           by
           the
           Preaching
           of
           the
           Word
           ;
           the
           ordinary
           consequent
           whereof
           is
           Knowledge
           or
           Illumination
           .
           And
           this
           is
           termed
           our
           Externall
           Vocation
           by
           the
           Word
           .
        
         
           2.
           
           The
           Inward
           gracious
           worke
           and
           vertue
           of
           the
           Holy
           Ghost
           immediately
           exercised
           upon
           the
           Vnderstanding
           ,
           Will
           ,
           Affections
           ,
           and
           whole
           Man.
           The
           constant
           effect
           whereof
           is
           Regeneration
           .
           And
           this
           is
           called
           our
           Internall
           Vocation
           by
           the
           Spirit
           .
        
         
           In
           the
           explication
           of
           the
           Nature
           ,
           Distinction
           ,
           and
           Sufficiency
           of
           these
           two
           unto
           the
           worke
           of
           Sanctification
           ,
           consists
           the
           further
           cleering
           of
           this
           troublesome
           controversie
           .
           The
           Orthodoxe
           sentence
           which
           hath
           beene
           held
           touching
           this
           matter
           agreeably
           to
           the
           Scriptures
           ,
           is
           this
           ;
        
         
           There
           are
           two
           things
           which
           are
           ordinarily
           wrought
           in
           men
           living
           under
           the
           Ministery
           of
           the
           Word
           :
        
         
           
             1.
             
             Illumination
             of
             the
             Vnderstanding
             ,
          
           
             2.
             
             A
             touch
             or
             motion
             of
             the
             Will
             and
             Affections
             .
          
        
         
           These
           two
           ,
           because
           they
           are
           the
           fountaine
           of
           all
           Outward
           actions
           ,
           we
           onely
           consider
           in
           this
           businesse
           ,
           letting
           passe
           such
           effects
           as
           are
           visible
           in
           mens
           conversations
           .
           Now
           both
           these
           are
           each
           of
           them
           of
           two
           different
           sorts
           :
        
         
           Illumination
           is
           either
           ,
        
         
           1.
           
           Common
           and
           Naturall
           ,
           when
           a
           man
           in
           hearing
           or
           
           reading
           conceives
           the
           litterall
           sense
           and
           meaning
           of
           the
           Scriptures
           in
           most
           points
           of
           Christian
           Religion
           ,
           so
           that
           he
           is
           able
           to
           discourse
           ,
           dispute
           ,
           and
           write
           of
           them
           .
           I
           call
           this
           knowledge
           Common
           ,
           because
           t
           is
           bestowed
           on
           reprobates
           as
           well
           as
           others
           .
           I
           call
           it
           also
           Naturall
           ,
           because
           although
           the
           object
           thereof
           bee
           Supernaturall
           and
           Divine
           ,
           
           nor
           could
           be
           knowne
           but
           by
           revelation
           ,
           yet
           being
           revealed
           ,
           the
           manner
           of
           apprehending
           it
           in
           such
           a
           one
           is
           meerely
           Naturall
           and
           Carnall
           ,
           and
           that
           light
           which
           the
           Spirit
           affords
           to
           such
           a
           one
           ,
           is
           but
           some
           more
           eminent
           degree
           of
           that
           common
           assistance
           which
           hee
           gives
           to
           all
           that
           seeke
           after
           knowledge
           in
           any
           learning
           for
           a
           publicke
           benefite
           .
           For
           the
           case
           is
           plaine
           enough
           ,
           a
           learned
           Schollar
           unregenerate
           knowes
           and
           studies
           Divinity
           in
           the
           same
           manner
           as
           he
           doth
           any
           other
           Art
           :
           and
           as
           in
           them
           ,
           so
           in
           this
           hee
           may
           attaine
           excellent
           knowledge
           ,
           by
           a
           speciall
           but
           no
           sanctifying
           gift
           of
           the
           Spirit
           ;
           perfecting
           his
           Naturall
           reason
           but
           not
           making
           it
           Spirituall
           .
        
         
           2.
           
           Proper
           and
           Spirituall
           ,
           when
           a
           man
           by
           a
           singular
           gift
           of
           the
           Spirit
           of
           grace
           is
           inabled
           to
           judge
           of
           Heavenly
           things
           in
           a
           Spirituall
           manner
           ,
           according
           to
           their
           truth
           and
           goodnesse
           represented
           to
           the
           understanding
           in
           their
           native
           beauty
           and
           excellency
           .
           I
           call
           this
           Proper
           ,
           because
           it
           belongs
           onely
           to
           the
           Elect
           ;
           and
           Spirituall
           ,
           because
           the
           Sanctified
           understanding
           judgeth
           of
           them
           Spiritually
           .
           Thus
           for
           knowledge
           :
           next
           touching
           the
        
         
           Motions
           which
           are
           wrought
           in
           the
           Will
           ,
           they
           are
           likewise
           double
           :
           
        
         
           1.
           
           Naturall
           ,
           when
           upon
           the
           understanding
           of
           threatnings
           or
           promises
           the
           Will
           is
           touched
           with
           some
           kinde
           of
           affections
           towards
           those
           things
           ,
           as
           they
           which
           are
           naturally
           hurtfull
           or
           beneficiall
           to
           it
           :
           as
           to
           love
           ,
           hope
           ,
           desire
           ,
           feare
           ,
           or
           hate
           such
           or
           such
           a
           good
           or
           evill
           thing
           spoken
           of
           in
           the
           Word
           .
           I
           terme
           these
           affections
           Naturall
           ,
           being
           proportionable
           to
           that
           first
           sort
           of
           knowledge
           that
           bred
           them
           .
           For
           when
           an
           unregenerate
           man
           shall
           heare
           it
           plainly
           and
           amply
           declared
           ,
           what
           happinesse
           belongs
           to
           the
           Saints
           ,
           what
           comfort
           is
           in
           Gods
           favour
           ,
           what
           glory
           in
           heaven
           ,
           what
           horrour
           in
           Hell
           and
           a
           bad
           conscience
           ,
           hee
           will
           be
           easily
           stirred
           up
           with
           many
           desires
           of
           enjoying
           the
           one
           and
           escaping
           the
           other
           .
           But
           this
           he
           doth
           in
           no
           other
           manner
           than
           as
           every
           man
           by
           instinct
           of
           Nature
           will
           wish
           and
           seeke
           for
           that
           good
           which
           he
           knoweth
           to
           be
           proportionable
           
           to
           his
           nature
           ,
           and
           also
           shunne
           the
           Contrarie
           .
        
         
           2.
           
           Spirituall
           ,
           when
           upon
           the
           thorough
           apprehension
           of
           all
           Spirituall
           Good
           and
           Evill
           ,
           known
           &
           beleeved
           by
           Faith
           ,
           the
           Will
           is
           strongly
           inclined
           with
           all
           Constant
           and
           Vehement
           affections
           of
           Love
           and
           Hatred
           earnestly
           to
           embrace
           the
           one
           and
           detest
           the
           other
           above
           all
           things
           else
           whatsoever
           .
           How
           great
           difference
           there
           is
           betweene
           these
           Illuminations
           and
           Motions
           in
           the
           regenerate
           and
           unregenerate
           ,
           I
           shall
           by
           Gods
           grace
           shortly
           have
           occasion
           to
           handle
           at
           large
           .
           Having
           now
           thus
           distinguished
           them
           ,
           let
           us
           see
           how
           these
           effects
           are
           appliable
           to
           their
           Causes
           ,
           the
           Word
           and
           the
           Spirit
           :
           the
           dependance
           is
           thus
           ;
        
         
           1.
           
           Common
           illumination
           and
           the
           naturall
           movings
           of
           the
           Will
           that
           follow
           thereupon
           ,
           are
           the
           effects
           of
           the
           ordinary
           grace
           of
           the
           Spirit
           in
           the
           ministerie
           of
           the
           Word
           preached
           .
        
         
           2.
           
           Proper
           illumination
           with
           the
           Spirituall
           affections
           thence
           arising
           ,
           are
           the
           Effects
           of
           the
           Speciall
           Vertue
           of
           the
           Holy
           Ghost
           in
           the
           ministery
           of
           the
           Word
           ,
           regenerating
           the
           Soule
           .
        
         
           But
           we
           must
           goe
           further
           yet
           ,
           and
           whereas
           the
           Word
           and
           Spirit
           are
           both
           joyned
           together
           in
           this
           worke
           of
           regeneration
           ,
           wee
           must
           carefully
           see
           what
           belongs
           to
           one
           ,
           what
           to
           the
           other
           .
           Wherefore
           we
           are
           to
           distinguish
           betweene
           the
        
         
           1.
           
           Instrument
           :
           For
           whatsoever
           can
           be
           ascribed
           to
           the
           Word
           ,
           agrees
           to
           it
           but
           only
           as
           it
           is
           an
           instrument
           of
           the
           power
           of
           Gods
           Spirit
           .
           Now
           instruments
           are
           either
           Cooperative
           or
           Passive
           ,
           and
           the
           word
           must
           be
           one
           of
           the
           two
           .
           Cooperative
           it
           is
           not
           ,
           moving
           and
           working
           on
           the
           soule
           by
           any
           inward
           force
           of
           it selfe
           .
           For
           it
           cannot
           bee
           declared
           what
           operative
           force
           there
           should
           be
           in
           the
           bare
           Declaration
           of
           Gods
           Will
           ,
           to
           produce
           the
           reall
           effect
           of
           Sanctification
           in
           the
           unregenerate
           heart
           .
           It
           is
           therefore
           in
           it selfe
           a
           Passive
           instrument
           working
           only
           *
           
             Per
             modum
             Objects
          
           ,
           as
           it
           containes
           a
           Declaration
           of
           the
           Divine
           will
           ,
           and
           as
           it
           proposeth
           to
           the
           understanding
           and
           will
           the
           things
           to
           be
           knowne
           ,
           beleeved
           and
           practised
           .
           Now
           't
           is
           well
           knowne
           
           that
           no
           Object
           whatsoever
           hath
           any
           Active
           power
           
             per
             se
          
           to
           worke
           any
           thing
           upon
           the
           Organ
           ,
           but
           is
           only
           an
           occasion
           of
           working
           ,
           which
           some
           Force
           in
           or
           about
           the
           Organ
           makes
           use
           of
           .
           But
           whence
           then
           hath
           the
           word
           its
           effect
           ?
           from
           the
        
         
           2.
           
           Principall
           Agent
           ,
           the
           Spirit
           of
           God
           ;
           who
           by
           his
           immediate
           and
           proper
           vertue
           workes
           upon
           the
           Vnderstanding
           and
           Will
           ,
           causing
           in
           that
           a
           thorough
           apprehension
           of
           the
           things
           proposed
           ,
           and
           in
           this
           a
           cheerefull
           obedience
           to
           the
           things
           so
           understood
           .
           The
           Object
           of
           this
           worke
           of
           the
           Holy
           Ghost
           is
           not
           the
           Word
           ,
           as
           if
           the
           Holy
           Ghost
           did
           infuse
           into
           it
           any
           speciall
           Vertue
           wherby
           it
           should
           worke
           ,
           together
           with
           himselfe
           ,
           as
           a
           partiall
           Coordinate
           efficient
           cause
           in
           our
           Coaversion
           ,
           the
           Word
           working
           one
           part
           ,
           the
           Holy
           Ghost
           another
           ,
           as
           the
           Arminians
           vainely
           dispute
           ,
           
             (
             Act.
             Synod
             ,
             Defens
             .
             Act.
             4.
             p.
          
           136.
           )
           But
           the
           object
           of
           this
           Worke
           is
           the
           Soule
           of
           man
           ,
           whereinto
           this
           vertue
           of
           the
           Spirit
           is
           Infusa
           or
           Affusa
           ,
           or
           rather
           ,
           whereabout
           this
           Vertue
           is
           imployed
           ,
           quickening
           ,
           changing
           ,
           renuing
           the
           Faculties
           of
           the
           Soule
           with
           such
           spirituall
           strength
           and
           holinesse
           ,
           that
           so
           it
           may
           performe
           what
           the
           Word
           declares
           is
           to
           be
           done
           .
           Which
           effect
           of
           Regeneration
           though
           properly
           it
           commeth
           only
           from
           the
           Sanctifying
           power
           of
           the
           Holy
           Ghost
           ,
           yet
           by
           a
           cōmon
           Metonymie
           it
           is
           ascribed
           also
           to
           the
           Word
           ,
           and
           for
           that
           cause
           wee
           are
           said
           
             [
             to
             be
             borne
             againe
          
           
           
             by
             the
             Word
          
           ]
           1
           
             Pet.
             1.
             23.
             
             [
             to
             get
             Faith
             by
             Hearing
             ]
             Rom
             8.
             [
             to
             bee
             begotten
             by
             the
             Holy
             Ghost
             ]
             1
             Cor.
             4.
             15.
             
             [
             to
             be
             sanctified
             by
             the
             truth
             ,
             id
             est
             ,
             the
             Word
             ]
             Ioh.
          
           17.
           17.
           and
           hence
           such
           proporties
           as
           these
           are
           ascribed
           to
           the
           Word
           ,
           that
           
             [
             it
             is
             the
             Power
             of
             God
             to
             Salvation
             ]
             Rom.
          
           1.
           that
           
             [
             it
             is
             mightie
             in
             operation
             ,
             sharpe
             as
             a
             two
             edged
             Sword
             ]
             Heb.
          
           4.
           12.
           that
           
             [
             it
             is
             a
             Sword
             ]
             Eph.
             6.
             17.
             
             Revel
             .
          
           19.
           15.
           that
           
             [
             it
             is
             Fire
             and
             a
             Hammer
             to
             breake
             the
             Rocke
             ]
             Ier.
          
           23.
           29.
           that
           it
           is
           
             [
             Powerfull
             to
             cast
             downe
             all
             strong
             bolds
             of
             Mans
             proud
             imagination
             ]
             2
             Cor.
          
           10.
           4.
           with
           many
           the
           like
           ,
           which
           though
           they
           properly
           belong
           to
           the
           invisible
           power
           of
           the
           Holy
           Ghost
           ,
           giving
           effect
           unto
           his
           owne
           Word
           ,
           yet
           are
           figuratively
           
           attributed
           unto
           the
           Word
           it selfe
           ,
           which
           he
           useth
           as
           his
           visible
           Instrument
           .
           I
           cannot
           better
           expresse
           the
           manner
           how
           the
           Holy
           Ghost
           useth
           the
           Word
           in
           the
           worke
           of
           Sanctification
           ,
           than
           by
           a
           Similitude
           or
           two
           .
           Christ
           meeting
           a
           dead
           Coarse
           in
           the
           Citie
           of
           Nain
           ,
           touches
           the
           Beare
           and
           
           utters
           these
           words
           ,
           
             [
             Yongue
             man
             I
             say
             unto
             thee
             arise
             .
             ]
          
           Heare
           the
           Command
           ,
           and
           that
           given
           to
           a
           dead
           man
           :
           But
           could
           these
           words
           doe
           any
           thing
           to
           raise
           him
           ?
           No
           ,
           t
           was
           Christs
           invisible
           power
           that
           quickened
           the
           dead
           ,
           not
           his
           words
           ,
           which
           only
           declared
           what
           hee
           meant
           to
           doe
           by
           his
           power
           .
           Againe
           ,
           to
           the
           sicke
           of
           the
           Palsie
           ,
           Hee
           saith
           
             [
             Arise
             ,
             take
             up
             thy
             bed
             and
             walke
             ]
          
           Here
           's
           the
           Command
           given
           to
           a
           sicke
           man.
           But
           was
           it
           the
           vertue
           of
           these
           words
           that
           heald
           him
           ?
           No
           ,
           't
           was
           that
           secret
           vertue
           which
           went
           from
           Christs
           Deity
           ,
           which
           did
           the
           Cure.
           His
           words
           declared
           what
           that
           should
           bring
           to
           passe
           .
           So
           in
           this
           matter
           of
           our
           Conversion
           ,
           Christ
           bids
           us
           ,
           Awake
           wee
           that
           sleepe
           ,
           and
           stand
           up
           on
           our
           feet
           ;
           he
           bids
           us
           Beleeve
           ,
           repent
           ,
           obey
           ,
           turne
           unto
           him
           ,
           &c.
           
           But
           all
           these
           commands
           worke
           nothing
           of
           themselves
           ,
           but
           take
           effect
           by
           the
           only
           Power
           of
           God
           working
           upon
           the
           Heart
           .
           In
           which
           case
           the
           Word
           is
           truly
           the
           Voice
           of
           God
           ,
           not
           of
           man.
           Now
           Gods
           Voice
           is
           not
           a
           bare
           sound
           or
           word
           carrying
           such
           or
           such
           a
           meaning
           with
           it
           and
           no
           more
           ,
           as
           mans
           doth
           ,
           but
           it
           is
           
             Verbum
             factivum
          
           ,
           as
           well
           as
           significativum
           ,
           it
           deeth
           and
           really
           brings
           to
           effect
           that
           which
           it
           commands
           to
           bee
           done
           :
           it
           makes
           a
           world
           ,
           when
           it
           bids
           a
           world
           to
           be
           made
           ,
           it
           raises
           us
           ,
           when
           it
           bids
           us
           arise
           ,
           it
           awakens
           us
           ,
           when
           it
           bids
           us
           awake
           ,
           it
           workes
           faith
           in
           us
           ,
           when
           it
           commands
           us
           to
           beleeve
           ,
           it
           gives
           repentance
           when
           it
           bids
           us
           repent
           ,
           it
           makes
           us
           holy
           when
           it
           commands
           us
           to
           be
           so
           .
           According
           to
           that
           of
           the
           Apostle
           ,
           2
           
             Cor.
             10.
             
             The
             weapons
             of
             our
             warfare
             are
             mighty
             ,
          
           but
           it
           is
           
           through
           God
           :
           and
           that
           in
           
             Esa.
             59.
             21.
             
             My
             word
             ,
          
           saith
           God
           ,
           
             shall
             abide
             in
             you
          
           ,
           but
           this
           cannot
           be
           till
           he
           have
           first
           put
           his
           Spirit
           within
           our
           hearts
           .
           Wherefore
           where
           this
           vertue
           of
           the
           Spirit
           is
           wanting
           ,
           as
           it
           is
           in
           most
           ,
           there
           the
           Word
           hath
           no
           other
           vertue
           ,
           than
           to
           bee
           as
           a
           faire
           Mappe
           presented
           to
           
           the
           eye
           ,
           wherein
           are
           described
           many
           matters
           of
           excellent
           knowledge
           ,
           which
           the
           unregenerate
           may
           gaze
           upon
           ,
           in
           a
           kinde
           of
           shallow
           heartlesse
           speculation
           ,
           which
           will
           differ
           asmuch
           from
           good
           knowledge
           ,
           as
           the
           knowledge
           of
           a
           Countrie
           by
           the
           Mappe
           and
           by
           the
           eye
           in
           travelling
           it
           .
        
         
           And
           this
           is
           the
           Sentence
           of
           the
           Orthodox
           Church
           touching
           the
           Nature
           and
           distinction
           of
           these
           two
           Callings
           ,
           Inward
           by
           the
           worke
           of
           the
           Spirit
           ,
           Outward
           by
           the
           voyce
           of
           the
           Word
           .
           The
           Arminians
           are
           of
           another
           opinion
           ,
           whose
           judgement
           about
           this
           matter
           is
           thas
           :
        
         
           The
           Word
           ,
           say
           they
           ,
           and
           the
           Spirit
           alwayes
           goe
           together
           ,
           and
           wheresoever
           either
           the
           Law
           or
           Gospell
           is
           preached
           ,
           there
           and
           then
           the
           Quickening
           power
           and
           effectuall
           vertue
           of
           the
           Holy
           Ghost
           is
           present
           in
           all
           ,
           even
           those
           that
           are
           unregenerate
           ,
           untill
           such
           time
           as
           by
           Contumacy
           and
           Rebellion
           against
           the
           Spirit
           ,
           they
           have
           made
           themselves
           unworthy
           of
           further
           helpe
           .
           But
           now
           what
           is
           this
           effectuall
           power
           ,
           according
           to
           the
           Arminians
           ,
           and
           what
           doth
           it
           in
           all
           men
           ?
           It
           doth
           ,
           say
           they
           ,
           inlighten
           the
           understanding
           ,
           it
           stirres
           up
           the
           Sensuall
           affections
           (
           for
           as
           touching
           the
           Will
           ,
           it
           meddles
           not
           with
           that
           )
           and
           so
           gives
           unto
           the
           heart
           
             Sensum
             verbi
          
           ,
           and
           by
           an
           inward
           power
           infused
           doth
           move
           and
           dispose
           the
           heart
           to
           Beleeve
           and
           Convert
           .
           Yea
           ,
           but
           how
           is
           all
           this
           done
           ?
           Is
           it
           by
           any
           proper
           worke
           of
           the
           Spirit
           distinct
           from
           the
           power
           of
           the
           Word
           ?
           By
           no
           meanes
           ,
           say
           they
           :
           It
           is
           done
           by
           a
           morall
           perswasion
           ,
           
             per
             Representationem
             objectivam
          
           ,
           by
           a
           proposall
           of
           what
           is
           to
           bee
           done
           ,
           with
           commands
           ,
           exhortations
           ,
           intreaties
           ,
           promises
           thereto
           annexed
           .
           And
           is
           this
           sufficient
           to
           our
           regeneration
           ?
           Yea
           ,
           there
           is
           not
           ,
           there
           needs
           not
           any
           other
           immediate
           inward
           
             invincibilis
             actio
          
           (
           as
           they
           stile
           it
           )
           of
           the
           Holy
           Ghost
           upon
           the
           Soule
           .
           The
           Word
           ,
           only
           the
           Word
           begins
           ,
           continues
           and
           consummates
           our
           Conversion
           .
           Nay
           ,
           if
           an
           inward
           worke
           of
           the
           Spirit
           be
           granted
           ,
           they
           affirme
           that
           the
           preaching
           of
           the
           Word
           can
           by
           no
           meanes
           possible
           bee
           accounted
           any
           meanes
           at
           all
           of
           our
           Conversion
           .
           What
           then
           ,
           Inward
           Calling
           there
           is
           none
           ?
           No
           ,
           say
           they
           ,
           there
           is
           
           no
           other
           inward
           regenerating
           grace
           but
           onely
           the
           forenamed
           Morall
           Perswasion
           to
           goodnesse
           ,
           by
           the
           outward
           Ministery
           of
           the
           VVord
           .
           This
           is
           the
           summe
           of
           their
           opinion
           ,
           and
           that
           Chaos
           of
           confused
           errors
           ,
           which
           t
           is
           hard
           to
           distinguish
           into
           any
           good
           order
           :
           I
           will
           touch
           upon
           them
           in
           these
           three
           propositions
           ,
           manifestly
           opposing
           their
           fundamentall
           suppositions
           in
           those
           their
           Assertions
           :
           The
           first
           shall
           be
           this
           ,
        
         
           1.
           
           That
           not
           so
           much
           as
           common
           Illumination
           and
           stirring
           up
           of
           the
           affections
           is
           given
           to
           all
           in
           hearing
           of
           the
           Word
           preached
           .
           Shall
           wee
           goe
           any
           further
           than
           experience
           to
           prove
           this
           in
           thousands
           that
           heare
           the
           Word
           ,
           yet
           understand
           no
           more
           of
           it
           ,
           and
           are
           no
           more
           affected
           with
           it
           ,
           than
           the
           seates
           they
           sit
           on
           ?
           The
           Arminians
           ,
           as
           they
           'le
           deny
           any
           thing
           ,
           reject
           this
           argument
           from
           experience
           ,
           &
           except
           ,
           that
           though
           they
           doe
           not
           understand
           ,
           yet
           they
           might
           understand
           if
           they
           would
           .
           To
           which
           I
           answer
           ,
           that
           t
           is
           true
           ;
           Such
           men
           shall
           bee
           condemned
           of
           wilfull
           ignorance
           ,
           because
           the
           meanes
           God
           afforded
           were
           sufficient
           to
           have
           brought
           them
           to
           more
           knowledge
           ,
           if
           they
           had
           done
           but
           as
           much
           as
           they
           might
           :
           but
           yet
           the
           exception
           is
           here
           altogether
           vaine
           ,
           because
           here
           we
           inquire
           of
           the
           Act
           ,
           whether
           all
           men
           bee
           inlightned
           ,
           not
           
             de
             Potentià
          
           ,
           whether
           they
           may
           bee
           or
           no.
           For
           the
           Arminians
           hold
           that
           the
           Vnderstanding
           is
           inlightned
           ,
           and
           the
           affections
           moved
           in
           all
           ,
           and
           that
           Irresistably
           ;
           men
           cannot
           choose
           but
           know
           and
           be
           affected
           with
           the
           Word
           preached
           .
           And
           this
           they
           stiffely
           maintaine
           ,
           because
           that
           God
           hath
           infallibly
           given
           unto
           all
           
             Potentiam
             &
             Vires
             Credendi
          
           ,
           and
           this
           strength
           is
           nothing
           but
           Illumination
           of
           the
           Vnderstanding
           ,
           and
           Exciting
           of
           the
           Affections
           ;
           and
           therefore
           all
           must
           infallibly
           be
           illuminated
           and
           excited
           .
           Wherefore
           when
           they
           affirme
           that
           a
           man
           may
           choose
           whether
           he
           will
           understand
           and
           be
           affected
           or
           no
           ,
           though
           it
           be
           true
           in
           part
           ,
           yet
           they
           contradict
           their
           owne
           maine
           position
           ,
           and
           confirme
           ours
           ,
           That
           God
           though
           he
           have
           given
           the
           outward
           meanes
           ,
           yet
           hath
           not
           given
           so
           much
           grace
           unto
           all
           ,
           as
           to
           make
           use
           of
           them
           for
           the
           
           gaining
           of
           ordinary
           knowledge
           in
           the
           Word
           .
        
         
           The
           second
           proposition
           shall
           be
           this
           ,
        
         
           2.
           
           That
           bare
           Illumination
           ,
           in
           the
           understanding
           of
           the
           sense
           of
           the
           Word
           preached
           is
           not
           sufficient
           for
           Sanctification
           of
           the
           heart
           :
           
             i.
             e.
          
           to
           move
           ,
           to
           renue
           ,
           to
           quicken
           those
           affections
           with
           true
           love
           of
           goodnesse
           and
           desire
           of
           grace
           ,
           which
           before
           were
           disordered
           ,
           by
           reason
           of
           the
           darkenesse
           of
           the
           understanding
           .
        
         
           This
           they
           affirme
           :
           we
           deny
           it
           as
           a
           new
           and
           uncouth
           opinion
           ,
           and
           that
           upon
           these
           grounds
           :
        
         
           1.
           
           Because
           it
           presupposeth
           that
           in
           the
           affections
           there
           is
           no
           other
           vitiousnesse
           ,
           but
           that
           onely
           which
           is
           bred
           in
           them
           by
           the
           errour
           of
           the
           understanding
           ;
           which
           being
           deceived
           ,
           misguides
           the
           affections
           ,
           but
           being
           once
           rightly
           informed
           ,
           the
           affections
           are
           presently
           brought
           in
           order
           to
           follow
           the
           directions
           thereof
           .
           Than
           which
           nothing
           can
           be
           more
           absurd
           ,
           and
           contrary
           to
           all
           experience
           .
        
         
           2.
           
           If
           bare
           Illumination
           or
           Morall
           Perswasion
           be
           sufficient
           to
           Sanctifie
           ,
           it
           shall
           work
           that
           effect
           either
           by
           it
           own
           simple
           
           vertue
           ,
           or
           by
           the
           help
           of
           something
           else
           besides
           .
           If
           by
           it self
           ,
           then
           why
           are
           not
           the
           Divels
           sanctified
           ,
           who
           know
           more
           of
           Divinity
           than
           haply
           the
           learnedst
           man
           ?
           And
           why
           are
           not
           all
           learned
           Divines
           sanctified
           also
           ?
           what
           should
           hinder
           ?
           Or
           if
           there
           must
           be
           some
           speciall
           grace
           beside
           ,
           how
           can
           they
           affirm
           that
           to
           be
           of
           it self
           sufficient
           ,
           which
           helps
           not
           without
           the
           help
           of
           another
           thing
           ?
           And
           yet
           this
           is
           that
           wherto
           they
           are
           driven
           ,
           namely
           ,
           to
           confesse
           there
           must
           be
           a
           Special
           grace
           to
           make
           the
           Generall
           effectuall
           ;
           &
           so
           in
           one
           word
           they
           dash
           all
           their
           dispute
           about
           the
           sufficiency
           of
           Vniversall
           grace
           .
           Or
           if
           they
           like
           not
           that
           ,
           will
           fall
           to
           that
           shift
           to
           say
           ,
           that
           Bare
           illumination
           is
           sufficient
           ,
           though
           not
           to
           Sanctifie
           ,
           yet
           to
           worke
           true
           Faith
           and
           Conversion
           :
           which
           is
           nothing
           else
           but
           to
           affirme
           that
           there
           is
           Faith
           &
           Conversion
           before
           and
           without
           Sanctification
           .
           Which
           opinion
           is
           a
           kind
           of
           phrensie
           .
        
         
           The
           third
           proposition
           shall
           be
           this
           .
        
         
           3.
           
           That
           besides
           the
           Common
           illightning
           of
           the
           Vnderstanding
           and
           Motion
           of
           the
           affections
           in
           ordinary
           
           preaching
           of
           the
           Word
           ,
           there
           is
           necessarily
           required
           another
           immediate
           worke
           of
           the
           Holy
           Ghost
           upon
           the
           soule
           for
           its
           Sanctification
           throughout
           :
           without
           which
           the
           preaching
           of
           the
           Word
           will
           bee
           utterly
           unable
           to
           worke
           true
           grace
           in
           the
           hearers
           .
        
         
           This
           I
           prove
           by
           Scriptures
           and
           Reason
           :
           The
           Scriptures
           are
           many
           ,
           I
           will
           name
           but
           one
           or
           two
           of
           the
           plainest
           places
           .
        
         
           1.
           
           Iohn
           6.
           36.
           
           Where
           Christ
           speaketh
           to
           the
           Vnconverted
           Capernaites
           thus
           ,
           
             [
             But
             I
             say
             unto
             you
             ,
             that
             yee
             have
             also
             seen
             me
             ]
          
           there
           's
           their
           knowledge
           of
           the
           Gospell
           by
           Christs
           preaching
           and
           miracles
           ,
           but
           yet
           
             [
             yee
             beleeve
             not
             .
          
           ]
           What
           was
           the
           reason
           of
           that
           ?
           t
           was
           this
           :
           God
           had
           not
           given
           the
           Capernaites
           to
           Christ
           ;
           and
           therefore
           he
           gave
           them
           not
           grace
           to
           come
           unto
           Christ
           :
           for
           ,
           
             [
             All
             that
             the
             Father
             giveth
             me
             commeth
             unto
             me
             :
             and
             he
             that
             commeth
             unto
             mee
             I
             cast
             not
             away
             ]
             vers
          
           37.
           
           Yea
           ,
           will
           an
           Arminian
           say
           ,
           They
           came
           not
           ,
           because
           they
           were
           not
           willing
           to
           come
           ,
           there
           wanted
           nothing
           on
           Gods
           part
           but
           they
           might
           have
           come
           .
           Yes
           but
           there
           did
           ,
           if
           wee
           beleeve
           Christ
           ;
           God
           did
           not
           draw
           them
           ,
           therefore
           they
           came
           not
           .
           For
           
             [
             No
             man
             can
             come
             unto
             mee
             except
             the
             Father
             which
             hath
             sent
             me
             draw
             him
             ,
             and
             I
             will
             raise
             him
             up
             at
             the
             last
             day
             ]
             vers
             .
          
           44.
           
           But
           what
           is
           this
           Drawing
           ?
           it
           is
           the
           same
           which
           in
           the
           next
           verse
           he
           call
           Gods
           Teaching
           of
           us
           .
           
             [
             It
             is
             written
             in
             the
             Prophets
             ,
             They
             shall
             all
             be
             taught
             of
             God.
             Every
             man
             therefore
             that
             hath
             heard
             and
             learned
             of
             the
             Father
             commeth
             unto
             mee
             .
             ]
          
           Nothing
           can
           be
           more
           manifest
           than
           in
           this
           place
           the
           plaine
           distinction
           of
           an
           inward
           Drawing
           from
           an
           outward
           Morall
           Perswasion
           ,
           an
           inward
           Teaching
           of
           God
           ,
           from
           the
           outward
           Preaching
           of
           man.
           Which
           is
           effectuall
           to
           true
           Conversion
           in
           all
           ,
           and
           onely
           those
           that
           are
           inwardly
           so
           drawne
           and
           taught
           of
           God
           ,
           which
           the
           Capernaites
           were
           not
           .
        
         
           2.
           
           Deut.
           29.
           3.
           4.
           
           The
           Israelites
           in
           the
           wildernesse
           had
           all
           instruction
           and
           perswasion
           that
           might
           be
           by
           the
           VVord
           ,
           and
           by
           Miracles
           from
           God
           and
           his
           servant
           Moses
           :
           they
           had
           heard
           Moses
           and
           God
           speake
           ,
           and
           seene
           the
           great
           tentations
           ,
           
           miracles
           ,
           and
           wonders
           with
           their
           eies
           .
           But
           was
           this
           sufficient
           to
           convert
           them
           ?
           No
           ,
           there
           wanted
           that
           within
           which
           God
           denied
           them
           ;
           for
           ,
           saith
           
             Moses
             ,
             [
             Yet
             tho
             Lord
             hath
             not
             given
             you
             an
             heart
             to
             perceive
             ,
             and
             eyes
             to
             see
             ,
             and
             eares
             to
             heare
             unto
             this
             day
             ]
             vers
             .
          
           4.
           
           Parallell
           to
           which
           is
           that
           touching
           the
           Iewes
           ,
           among
           whom
           Christ
           had
           preached
           so
           much
           and
           so
           plainely
           ,
           done
           so
           many
           ,
           so
           singular
           miracles
           ,
           
             [
             Yet
             they
             beleeved
             not
             in
             him
             ]
             Ioha
          
           1●
           .
           37.
           
           But
           what
           was
           the
           cause
           of
           that
           ,
           was
           not
           the
           meanes
           sufficient
           ?
           No
           ,
           God
           had
           denied
           to
           reveale
           unto
           them
           his
           arme
           or
           power
           in
           giving
           them
           the
           knowledge
           of
           the
           Gospell
           .
           That
           he
           proves
           out
           of
           the
           Prophet
           Esay
           ,
           who
           of
           all
           the
           Prophets
           preacht
           the
           Gospell
           plainest
           ,
           and
           yet
           found
           small
           credit
           to
           his
           doctrine
           ,
           
             [
             That
             the
             saying
             of
             Esaias
             the
             Prophet
             might
             be
             fulfilled
             ,
             that
             he
             saith
             ,
             Lord
             ,
             who
             hath
             beleeved
             our
             report
             ,
             and
             to
             whom
             is
             the
             arme
             of
             the
             Lord
             revealed
             ?
             ]
             vers
             .
          
           38.
           
           A
           very
           unreasonable
           complaint
           saith
           the
           Arminian
           ,
           if
           we
           construe
           it
           so
           ;
           for
           t
           is
           as
           if
           Esay
           had
           said
           ,
           Lord
           ,
           only
           the
           Elect
           to
           whom
           thine
           arme
           was
           revealed
           they
           have
           beleeved
           it
           ,
           but
           none
           of
           the
           Reprobates
           have
           beleeved
           it
           ,
           because
           thine
           arme
           was
           never
           revealed
           to
           them
           ,
           and
           so
           they
           could
           not
           beleeve
           .
           And
           what
           reason
           had
           Esay
           then
           to
           complaine
           of
           them
           for
           not
           doing
           that
           which
           they
           could
           not
           doe
           ?
           I
           thinke
           the
           wisedome
           of
           God
           hath
           of
           purpose
           to
           checke
           these
           pestilent
           gainsaying
           Spirits
           ,
           added
           in
           the
           next
           words
           ,
           
             vers
             .
             39.
             
             [
             Therefore
             they
             could
             not
             beleeve
             ,
             because
             thus
             Esaias
             saith
             againe
             ,
             He
             hath
             blinded
             their
             eyes
             ,
             and
             hardned
             their
             hearts
             ,
             that
             they
             should
             not
             see
             with
             their
             eies
             ,
             and
             understand
             with
             their
             hearts
             ,
             and
             should
             be
             Converted
             ,
             and
             I
             should
             heale
             them
             .
             ]
          
           So
           Gods
           Spirit
           brings
           that
           for
           a
           good
           reason
           which
           these
           men
           count
           an
           absurdity
           :
           They
           did
           not
           beleeve
           ,
           and
           the
           Prophet
           complaines
           of
           it
           ;
           yet
           it
           was
           because
           they
           could
           not
           beleeve
           .
           And
           why
           could
           they
           not
           ?
           ●was
           the
           want
           of
           that
           Inward
           worke
           of
           grace
           wee
           stand
           for
           :
           God
           had
           not
           inlightned
           their
           mindes
           ,
           nor
           softned
           and
           sanctisied
           their
           hearts
           ,
           and
           therefore
           they
           could
           not
           beleeve
           .
        
         
           3.
           2.
           
           
             Tim.
             2
             ,
             24
             ,
             25
             ,
             26.
             
             [
             And
             the
             servant
             of
             the
             Lord
             must
             
             not
             strive
             but
             bee
             gentle
             unto
             all
             men
             ,
             apt
             to
             teach
             ,
             patient
             :
             In
             meekenesse
             instructing
             those
             that
             oppose
             themselves
             .
             ]
          
           Here
           's
           the
           Ministers
           dutie
           to
           preach
           uncessantly
           ,
           using
           all
           gentle
           and
           good
           meanes
           to
           bring
           men
           to
           repentance
           ;
           but
           will
           this
           diligence
           in
           perswasion
           ,
           and
           patient
           industry
           bee
           effectuall
           at
           last
           ?
           It
           may
           prove
           so
           ,
           but
           when
           it
           doth
           ,
           't
           is
           not
           by
           it selfe
           ,
           but
           by
           Gods
           speciall
           grace
           ,
           
             [
             If
             ●od
             peradventure
             will
             give
             them
             repentance
             to
             the
             acknowledging
             of
             the
          
           *
           
             truth
             .
          
           ]
           After
           all
           outward
           meanes
           used
           ,
           an
           inward
           gift
           is
           still
           to
           be
           expected
           .
        
         
           Let
           vs
           in
           the
           next
           place
           come
           unto
           reason
           and
           experience
           ,
           where
           we
           have
           these
           perswasive
           arguments
           to
           confirme
           us
           in
           this
           truth
           :
        
         
           1.
           
           From
           the
           like
           experience
           in
           Christs
           calling
           of
           his
           Disciples
           ,
           to
           whom
           he
           useth
           no
           other
           words
           but
           ,
           
             Follow
             mee
          
           ,
           or
           ,
           
             Follow
             me
             I
             will
             make
             you
             fishers
             of
             men
          
           ;
           it
           is
           wonderfull
           that
           so
           shortan
           Invitation
           should
           worke
           so
           strange
           ,
           so
           speedy
           an
           alteration
           :
           
             [
             Sraightway
             they
             leave
             all
             and
             follow
             him
             ]
          
           what
           ?
           forsake
           all
           to
           follow
           after
           a
           stranger
           they
           never
           knew
           before
           ,
           with
           such
           constancy
           ,
           and
           yet
           through
           so
           much
           perill
           and
           disgrace
           ,
           and
           all
           for
           a
           word
           spoken
           ,
           
             Follow
             mee
          
           ?
           Nay
           ,
           in
           that
           word
           there
           was
           more
           then
           a
           word
           ;
           there
           went
           with
           it
           that
           Power
           ,
           which
           could
           have
           commanded
           the
           attendance
           of
           the
           Armies
           of
           Heauen
           and
           Earth
           .
           And
           those
           few
           words
           accompanied
           with
           this
           secret
           vertue
           did
           more
           upon
           the
           hearts
           of
           the
           Disciples
           ,
           than
           many
           a
           long
           Sermon
           upon
           the
           Pharisees
           and
           obdurate
           Iewes
           ,
           where
           Christ
           was
           not
           pleased
           to
           shew
           the
           like
           effect
           of
           his
           power
           .
           So
           Christ
           appearing
           to
           Saul
           ,
           accosts
           him
           with
           this
           expostulatorie
           salutation
           ,
           
             [
             Saul
             ,
             Saul
             ,
             why
             persecutest
             thou
             mee
             ?
             ]
          
           hee
           saith
           no
           more
           ,
           but
           only
           tells
           him
           being
           asked
           
             [
             That
             hee
             was
             Iesus
             of
             Nazareth
             whom
             hee
             persecuted
             ,
             and
             that
             it
             was
             hard
             for
             him
             to
             kicke
             against
             the
             prickes
             .
             ]
          
           But
           see
           what
           a
           change
           these
           few
           words
           have
           made
           in
           a
           fierce
           raging
           persecutor
           ,
           hee
           is
           on
           the
           sudden
           as
           meeke
           as
           a
           Lambe
           ,
           and
           now
           all
           for
           obedience
           to
           that
           name
           which
           before
           hee
           furiously
           persecuted
           .
           
             [
             Lord
             what
             
             wilt
             thou
             have
             mee
             to
             doe
             ?
             ]
          
           command
           what
           thou
           wilt
           ,
           I
           am
           ready
           to
           obey
           .
           Was
           it
           externall
           morall
           perswasion
           trow
           yee
           that
           hath
           made
           this
           wonderfull
           alteration
           ?
           Nor
           are
           these
           examples
           to
           bee
           accounted
           so
           extraordinary
           ,
           as
           if
           for
           the
           substance
           the
           same
           course
           were
           not
           ordinarily
           observed
           .
           Were
           not
           men
           wilfully
           perverse
           ,
           they
           would
           confesse
           ,
           that
           when
           of
           many
           thousands
           that
           heare
           one
           and
           the
           same
           Sermon
           ,
           some
           one
           or
           two
           ,
           it
           may
           be
           the
           worst
           in
           the
           company
           ,
           are
           in
           a
           moment
           so
           changed
           that
           they
           are
           not
           the
           same
           men
           they
           were
           ,
           new
           hearts
           ,
           new
           desires
           ,
           new
           affections
           ,
           all
           new
           in
           them
           ;
           they
           would
           I
           say
           confesse
           ,
           that
           this
           is
           the
           very
           ●inger
           of
           God
           touching
           the
           Heart
           ,
           and
           not
           the
           force
           of
           any
           outward
           perswasion
           whatsoever
           .
        
         
           2.
           
           If
           only
           a
           bare
           proposing
           of
           Divine
           things
           to
           the
           understanding
           ,
           joyned
           with
           perswasions
           of
           command
           ,
           threatning
           and
           the
           like
           towards
           the
           Will
           ,
           bee
           all
           that
           is
           needfull
           to
           mans
           conversion
           ,
           it
           would
           bee
           knowne
           what
           difference
           wee
           shall
           make
           betweene
           the
           working
           of
           Gods
           word
           and
           of
           Mans
           ,
           of
           a
           Divinitie
           Sermon
           ,
           and
           a
           good
           morall
           
           speech
           .
           Nay
           more
           ,
           what
           difference
           can
           be
           made
           betweene
           Sathans
           temptations
           and
           all
           the
           sacred
           suggestions
           of
           Gods
           word
           ?
           yea
           ,
           whether
           Sathans
           seducements
           to
           evill
           are
           not
           likely
           to
           prove
           alwayes
           more
           powerfull
           than
           Gods
           perswasions
           to
           goodnesse
           ,
           because
           in
           both
           cases
           the
           worke
           it selfe
           is
           left
           wholly
           to
           our
           arbitrement
           ,
           and
           then
           Sathan
           hath
           the
           advantage
           of
           our
           naturall
           Corruption
           cleerely
           on
           his
           side
           .
           So
           that
           by
           this
           Arminian
           doctrine
           ,
           mans
           conversion
           is
           even
           desperate
           ,
           seeing
           Sathan
           is
           as
           powerfull
           ,
           and
           certainely
           he
           is
           as
           willing
           to
           Pervert
           as
           God
           is
           to
           Convert
           .
           This
           blasphemous
           absurditie
           the
           Arminians
           cannot
           shift
           their
           hands
           of
           ,
           though
           they
           strive
           in
           vaine
           about
           it
           .
        
         
           3.
           
           The
           old
           rule
           must
           here
           be
           remembred
           ,
           
             Passio
             r●cipitur
             non
             tam
             per
             conditionem
             agent
             is
             :
             quàm
             dispositionem
             patient
             is
             :
          
           
           all
           exhortations
           ,
           promises
           ,
           commands
           ,
           take
           effect
           not
           according
           to
           their
           owne
           ,
           but
           according
           to
           the
           quality
           of
           him
           towards
           whom
           they
           are
           used
           .
           And
           so
           wee
           see
           a
           word
           
           doth
           more
           with
           some
           ,
           than
           a
           frowne
           ,
           or
           sharp
           menace
           towards
           another
           .
           All
           Speech
           workes
           as
           the
           Heart
           of
           the
           Hearer
           is
           affected
           ,
           not
           as
           he
           intends
           that
           utters
           it
           .
           Wherefore
           if
           there
           be
           nothing
           more
           to
           be
           done
           on
           Gods
           part
           towards
           our
           Conversion
           but
           the
           only
           proposall
           and
           perswasion
           of
           the
           acceptance
           of
           Grace
           ,
           it
           is
           manifest
           to
           all
           ,
           that
           can
           judge
           of
           the
           state
           of
           Corrupted
           nature
           ,
           that
           wee
           shall
           never
           accept
           of
           Gods
           offer
           ;
           but
           out
           of
           that
           Enmity
           and
           Hatred
           of
           all
           goodnesse
           which
           is
           deepely
           rooted
           in
           our
           
           nature
           ,
           we
           should
           all
           universally
           and
           finally
           reject
           it
           ,
           if
           it
           be
           left
           to
           our
           discretion
           whether
           or
           no
           wee
           will
           receive
           it
           .
           Except
           our
           tongues
           be
           first
           brought
           unto
           a
           right
           temper
           ,
           purged
           from
           the
           bitternesse
           of
           our
           corrupt
           humours
           that
           have
           overflowed
           and
           infected
           them
           ,
           wee
           shall
           distaste
           the
           sweetnesse
           of
           all
           heavenly
           doctrine
           ,
           and
           nothing
           will
           seeme
           so
           unsavoury
           to
           our
           relish
           ,
           as
           the
           things
           of
           the
           Spirit
           .
           And
           therefore
           of
           necessitie
           our
           distempered
           ,
           disordered
           ,
           and
           crooked
           dispositions
           must
           be
           first
           Rectified
           by
           an
           inward
           worke
           of
           Gods
           Spirit
           ,
           before
           we
           can
           possibly
           take
           any
           true
           benefit
           by
           the
           Word
           preached
           .
        
         
           Thus
           then
           the
           truth
           of
           our
           second
           maine
           conclusion
           stands
           good
           ,
           That
           sufficient
           grace
           to
           Sanctification
           is
           not
           given
           to
           all
           that
           Heare
           the
           Word
           preached
           :
           because
           none
           of
           those
           other
           gifts
           that
           are
           given
           them
           are
           sufficient
           ,
           but
           only
           the
           inward
           Vertue
           of
           the
           Holy
           Ghost
           ,
           and
           this
           is
           not
           bestowed
           on
           all
           ,
           because
           wheresoever
           it
           worketh
           ,
           it
           is
           alwayes
           infallibly
           effectuall
           ,
           by
           no
           meanes
           possibly
           to
           be
           hindred
           .
           Which
           shall
           be
           further
           shewed
           in
           our
           third
           Question
           touching
           the
           Controversie
           .
           But
           before
           we
           leave
           this
           ,
           a
           scruple
           or
           two
           cast
           into
           our
           way
           by
           the
           Adversary
           would
           bee
           removed
           .
           They
           prove
           that
           the
           Word
           and
           Spirit
           are
           never
           seperated
           ;
           and
           for
           it
           they
           bring
           Scriptures
           and
           reason
           .
           Scriptures
           :
        
         
           1.
           
           
             Esa.
             55.
             11.
             
             The
             word
             that
             goeth
             out
             of
             my
             mouth
             shall
             not
             returne
             unto
             mee
             voide
             ,
             but
             it
             shall
             accomplish
             that
             which
             I
             will
             ,
             and
             it
             shall
             prosper
             in
             the
             thing
             whereto
             I
             sent
             it
             .
          
           To
           which
           I
           answer
           ,
           that
           this
           place
           intendeth
           no
           more
           but
           that
           
           God
           will
           certainely
           performe
           all
           his
           promises
           that
           he
           maketh
           unto
           the
           Church
           .
           If
           it
           be
           extended
           to
           a
           larger
           sense
           ,
           wee
           grant
           that
           at
           every
           Sermon
           the
           Prophet
           or
           Preacher
           makes
           ,
           the
           power
           of
           Gods
           Spirit
           is
           alwayes
           present
           with
           his
           Word
           :
           but
           how
           ?
           to
           make
           it
           powerfull
           unto
           conversion
           in
           all
           to
           whom
           it
           is
           proposed
           ?
           Nothing
           lesse
           .
           It
           sufficeth
           ,
           that
           that
           be
           done
           in
           some
           only
           ,
           for
           whose
           sakes
           God
           chiefly
           sent
           it
           :
           For
           others
           that
           are
           disobedient
           ,
           God
           hath
           his
           worke
           in
           them
           too
           ,
           namely
           the
           accomplishment
           of
           his
           workes
           of
           judgement
           though
           not
           of
           Grace
           .
        
         
           2.
           
           a
           
             Act.
             7.
             51.
             
             Yee
             have
             alwayes
             resisted
             the
             Holy
             Ghost
             ,
             viz.
          
           whose
           vertue
           was
           showne
           upon
           their
           hearts
           in
           and
           together
           with
           the
           preaching
           of
           the
           Prophet
           .
        
         
           To
           this
           I
           answer
           ,
           That
           they
           that
           either
           neglect
           the
           Hearing
           of
           the
           Word
           ,
           or
           when
           they
           heare
           and
           understand
           it
           ,
           and
           are
           convinced
           of
           the
           truth
           of
           it
           ,
           doe
           wilfully
           refuse
           to
           yeeld
           obedience
           to
           what
           they
           know
           :
           these
           are
           justly
           said
           to
           resist
           the
           Holy
           Ghost
           ,
           because
           they
           resist
           His
           b
           Ordinance
           ,
           and
           His
           worke
           enlightening
           their
           understanding
           with
           the
           knowledge
           of
           Gods
           will.
           The
           Iewes
           had
           both
           ,
           and
           resisted
           c
           both
           ;
           but
           it
           cannot
           appeare
           by
           this
           place
           that
           there
           was
           any
           other
           Quickening
           vertue
           of
           Gods
           Spirit
           working
           effectually
           upon
           the
           Hearts
           of
           the
           Iewes
           d
           :
           only
           they
           had
           the
           Externall
           declaration
           of
           Gods
           will
           ,
           and
           also
           Illumination
           and
           Conviction
           of
           their
           Consciences
           ;
           which
           effect
           the
           Spirit
           workes
           ordinarily
           in
           most
           ,
           but
           not
           universally
           in
           all
           that
           heare
           the
           Word
           .
        
         
           3.
           
           
             Heb.
             6.
             4.
             5.
             and
          
           10.
           26.
           29.
           
           But
           these
           places
           as
           they
           touch
           only
           some
           of
           the
           Vnregenerate
           ,
           which
           are
           in
           that
           manner
           wrought
           upon
           ;
           not
           all
           who
           heare
           the
           Word
           preached
           :
           so
           that
           worke
           of
           the
           Holy
           Ghost
           which
           appeares
           upon
           their
           hearts
           is
           not
           by
           that
           Saving
           and
           Quickening
           power
           which
           is
           the
           immediate
           and
           infallible
           cause
           of
           true
           Sanctification
           :
           but
           only
           a
           more
           speciall
           degree
           of
           an
           inferiour
           grace
           ,
           as
           shall
           bee
           shewen
           hereafter
           .
           Reasons
           which
           they
           alledge
           ,
           are
           th●se
           ;
        
         
           1.
           
           If
           the
           inward
           worke
           of
           the
           Spirit
           doe
           not
           alwayes
           
           goe
           with
           the
           Word
           preached
           ,
           it
           will
           follow
           that
           God
           doth
           not
           sincerely
           meane
           that
           which
           hee
           makes
           profession
           of
           .
           For
           outwardly
           by
           his
           VVord
           hee
           calls
           them
           unto
           him
           ,
           whom
           yet
           secretly
           he
           would
           not
           have
           come
           unto
           him
           .
           For
           if
           he
           would
           have
           them
           come
           ,
           why
           doth
           he
           not
           give
           them
           that
           inward
           worke
           of
           the
           Spirit
           ,
           without
           which
           hee
           knowes
           they
           cannot
           come
           ?
           As
           for
           example
           ,
           when
           by
           the
           VVord
           he
           calls
           upon
           men
           and
           bids
           them
           repent
           and
           convert
           ,
           if
           hee
           will
           this
           seriously
           ,
           why
           doth
           not
           God
           bestowe
           on
           men
           all
           such
           helpes
           and
           meanes
           as
           are
           required
           on
           his
           part
           ,
           inward
           as
           well
           as
           outward
           ,
           without
           which
           they
           cannot
           convert
           ?
           If
           hee
           will
           it
           not
           seriously
           ,
           why
           doth
           hee
           command
           them
           to
           doe
           that
           which
           hee
           knowes
           they
           cannot
           ,
           nay
           ,
           we
           know
           he
           would
           not
           have
           them
           doe
           ?
           Is
           not
           this
           dissembling
           to
           say
           one
           thing
           and
           meane
           another
           ,
           to
           will
           one
           thing
           in
           word
           ,
           another
           in
           secret
           intent
           ?
        
         
           Answ.
           None
           more
           damnable
           hypocrites
           than
           they
           that
           will
           accuse
           God
           of
           counterfeiting
           .
           Hee
           deales
           plainely
           ,
           fairely
           ,
           openly
           ,
           speakes
           as
           hee
           meanes
           ,
           and
           as
           it
           pleaseth
           him
           it
           should
           be
           .
           If
           hee
           bid
           a
           wicked
           man
           doe
           well
           ,
           hee
           would
           truly
           have
           him
           doe
           so
           ;
           nor
           is
           it
           his
           secret
           desire
           hee
           should
           continue
           in
           his
           wickednesse
           when
           hee
           openly
           exhorts
           him
           to
           come
           unto
           repentance
           and
           amendment
           .
           But
           here
           wee
           must
           distinguish
           betweene
           a
           double
           VVill
           in
           God
           :
        
         
           1.
           
           
             Voluntas
             approbationis
          
           ,
           of
           Allowance
           .
           God
           as
           hee
           knowes
           ,
           so
           he
           likes
           of
           and
           approves
           of
           many
           good
           things
           which
           he
           intends
           never
           to
           bring
           to
           passe
           .
        
         
           2
           ,
           
             Voluntas
             Effection●s
             &
             ●●tentionis
          
           ,
           of
           Performance
           ,
           when
           God
           intends
           ,
           that
           shall
           actually
           come
           to
           passe
           ,
           which
           he
           approves
           as
           good
           in
           it selfe
           .
           Now
           for
           the
           Conversion
           of
           all
           men
           by
           the
           Preaching
           of
           the
           VVord
           ,
           God
           wills
           it
           seriously
           by
           way
           of
           Approbation
           and
           allowance
           ;
           That
           the
           creature
           should
           convert
           to
           God
           and
           obey
           his
           Creator
           in
           all
           things
           ,
           is
           a
           thing
           truly
           good
           ,
           and
           God
           justly
           commands
           it
           ,
           and
           if
           the
           creature
           can
           by
           its
           owne
           strength
           performe
           it
           ,
           God
           doth
           truly
           approve
           and
           like
           well
           of
           it
           .
           But
           God
           
           doth
           not
           will
           the
           conversion
           of
           all
           men
           Effectually
           by
           way
           of
           full
           intention
           to
           worke
           it
           in
           them
           .
           If
           man
           can
           doe
           it
           ,
           as
           t
           is
           his
           bounden
           dutie
           hee
           should
           ,
           well
           and
           good
           ,
           God
           wills
           it
           as
           a
           thing
           in
           it selfe
           pleasing
           and
           acceptable
           to
           him
           .
           But
           God
           wills
           not
           to
           bestow
           upon
           a
           man
           strength
           to
           doe
           it
           ,
           nor
           is
           he
           bound
           so
           to
           doe
           .
           So
           that
           here
           is
           no
           fraud
           ,
           nor
           
             Sancta
             Simulatio
          
           ,
           or
           
             duplex
             persona
          
           in
           God
           (
           as
           some
           impiously
           at
           least
           imagine
           )
           as
           if
           his
           VVord
           had
           a
           meaning
           contrary
           to
           his
           secret
           intent
           .
           No
           ,
           the
           meaning
           of
           his
           VVord
           is
           sincere
           ,
           what
           he
           commands
           he
           wills
           to
           be
           done
           as
           a
           thing
           in
           it selfe
           very
           good
           ,
           and
           on
           our
           parts
           ,
           our
           pure
           due
           obedience
           to
           doe
           it
           :
           and
           his
           secret
           inient
           of
           not
           giving
           a
           man
           sufficient
           abilities
           to
           doe
           his
           dutie
           ,
           crosseth
           not
           his
           Approbation
           of
           the
           goodnesse
           and
           necessitie
           of
           our
           dutie
           to
           bee
           performed
           by
           us
           .
           They
           are
           blinde
           that
           will
           not
           understand
           this
           ,
           that
           t
           is
           one
           thing
           to
           approve
           of
           an
           end
           as
           good
           ,
           another
           thing
           to
           will
           it
           with
           a
           purpose
           of
           using
           all
           meanes
           to
           effect
           it
           .
           Gods
           Commandements
           or
           exhortations
           shew
           what
           hee
           approves
           and
           wills
           to
           be
           done
           as
           good
           ;
           but
           his
           
           Promises
           or
           Threatnings
           shew
           what
           he
           intendeth
           effectually
           to
           bring
           to
           passe
           .
        
         
           But
           yet
           here
           they
           urge
           further
           ,
           How
           can
           God
           in
           justice
           command
           unto
           a
           man
           by
           his
           Word
           ,
           the
           Performance
           of
           that
           ,
           which
           cannot
           be
           done
           by
           him
           without
           the
           inward
           helpe
           of
           the
           Spirit
           ,
           and
           yet
           in
           the
           meane
           time
           God
           denies
           this
           inward
           grace
           unto
           him
           ?
        
         
           I
           answer
           ,
           Gods
           justice
           will
           herein
           be
           as
           free
           from
           accusation
           of
           tyranny
           ,
           as
           before
           his
           truth
           was
           from
           falshood
           and
           collusion
           .
           God
           may
           without
           blemish
           to
           his
           justice
           Command
           man
           to
           performe
           his
           dutie
           although
           hee
           have
           now
           no
           strength
           to
           doe
           it
           ,
           because
           once
           hee
           had
           strength
           and
           he
           hath
           now
           lost
           it
           .
           Yea
           ,
           will
           they
           say
           ,
           that
           were
           true
           did
           not
           two
           things
           hinder
           ,
        
         
           1.
           
           Man
           indeed
           had
           strength
           and
           hath
           lost
           it
           ,
           but
           how
           ?
           himselfe
           did
           not
           decoquere
           wastefully
           spend
           his
           Patrimonie
           ,
           and
           by
           the
           Act
           of
           his
           sinning
           abolish
           the
           Image
           of
           God
           within
           him
           :
           but
           God
           for
           a
           punishment
           of
           his
           fault
           
           did
           by
           an
           immediate
           act
           take
           away
           his
           originall
           abilities
           .
           And
           it
           is
           then
           as
           great
           injustice
           in
           God
           to
           command
           us
           Conversion
           ,
           Faith
           ,
           and
           Repentance
           ,
           when
           himselfe
           hath
           taken
           away
           our
           abilities
           whereby
           wee
           should
           performe
           it
           ,
           as
           for
           a
           Iudge
           after
           he
           hath
           put
           out
           an
           offenders
           eyes
           ,
           yet
           to
           command
           him
           under
           paine
           of
           further
           punishment
           to
           read
           such
           a
           booke
           .
           If
           hee
           had
           put
           out
           his
           owne
           eies
           the
           case
           had
           beene
           otherwise
           ,
           the
           Iudge
           being
           not
           bound
           to
           take
           notice
           of
           that
           his
           fact
           .
           To
           which
           we
           answer
           ,
           that
           t
           is
           true
           ,
           God
           for
           our
           sinne
           hath
           deprived
           us
           of
           his
           image
           ,
           so
           that
           we
           cannot
           doe
           his
           will
           without
           new
           strength
           restored
           unto
           us
           :
           yet
           we
           must
           remember
           though
           this
           deprivation
           be
           an
           act
           of
           God
           ,
           yet
           it
           happens
           through
           our
           merit
           by
           reason
           of
           our
           sinne
           ;
           and
           in
           this
           case
           how
           harsh
           soever
           it
           may
           seeme
           to
           us
           ,
           yet
           God
           the
           Iudge
           of
           the
           world
           doth
           not
           unjustly
           ,
           To
           command
           us
           the
           doing
           of
           that
           which
           wee
           cannot
           performe
           without
           those
           abilities
           restored
           ,
           which
           himselfe
           for
           our
           transgression
           hath
           taken
           from
           us
           ,
           and
           will
           not
           give
           us
           againe
           .
           This
           is
           proved
           by
           that
           one
           instance
           beyond
           all
           exception
           ,
           The
           perfect
           obedience
           to
           the
           Morall
           Law
           is
           required
           of
           all
           ,
           and
           yet
           t
           is
           madnesse
           to
           affirme
           that
           God
           gives
           or
           is
           bound
           to
           give
           unto
           all
           that
           strength
           to
           doe
           it
           ,
           which
           they
           had
           in
           Adam
           ,
           without
           which
           it
           cannot
           bee
           done
           .
           Further
           ,
           that
           God
           may
           justly
           command
           what
           man
           cannot
           performe
           ,
           is
           manifest
           by
           Gods
           commanding
           Pharaoh
           to
           let
           the
           Israelites
           goe
           ,
           which
           yet
           Pharaoh
           could
           not
           doe
           ;
           for
           God
           himselfe
           hardened
           his
           heart
           that
           hee
           should
           not
           be
           willing
           to
           let
           them
           depart
           .
        
         
           2.
           
           When
           God
           commands
           man
           to
           beleeve
           the
           Gospell
           ,
           here
           's
           a
           duety
           injoyned
           that
           man
           never
           had
           strengh
           in
           Adam
           to
           performe
           .
           And
           therefore
           if
           God
           doe
           require
           a
           new
           duety
           he
           is
           bound
           to
           afford
           new
           strength
           ,
           because
           by
           that
           which
           he
           had
           ,
           and
           lost
           ,
           he
           was
           never
           inabled
           to
           doe
           it
           .
           To
           which
           we
           answer
           ,
           that
           it
           is
           an
           errour
           to
           affirme
           ,
           that
           Faith
           which
           is
           the
           condition
           of
           the
           new
           Covenant
           ,
           is
           not
           commanded
           in
           the
           Morall
           Law.
           Legall
           and
           Evangelicall
           ,
           or
           the
           Faith
           of
           Adam
           in
           innocency
           ,
           and
           of
           man
           since
           his
           Fall
           ,
           is
           
           for
           the
           substance
           of
           the
           grace
           one
           and
           the
           same
           ,
           viz.
           Credence
           and
           Confidence
           of
           and
           in
           all
           things
           whatsoever
           that
           God
           shall
           reveale
           unto
           man.
           The
           difference
           is
           onely
           in
           the
           Vse
           ,
           and
           in
           the
           particular
           object
           :
           as
           we
           shall
           see
           in
           the
           handling
           of
           that
           point
           of
           Faith.
           Now
           Adam
           being
           commanded
           in
           all
           things
           to
           beleeve
           his
           Creator
           ,
           whether
           revealed
           or
           to
           be
           revealed
           ,
           and
           having
           ability
           so
           to
           doe
           ,
           so
           that
           if
           God
           had
           told
           of
           him
           the
           mystery
           of
           the
           Gospell
           he
           would
           have
           beleeved
           it
           ;
           we
           also
           are
           bound
           by
           the
           Law
           of
           our
           Creation
           ,
           and
           so
           the
           Morall
           Law
           ,
           to
           beleeve
           in
           Christ
           as
           soone
           as
           God
           reveales
           vnto
           us
           this
           thing
           to
           be
           beleeved
           :
           and
           God
           may
           require
           it
           of
           us
           ,
           because
           wee
           had
           power
           once
           to
           doe
           it
           ;
           and
           what
           is
           lost
           ,
           God
           is
           not
           bound
           to
           restore
           .
        
         
           2.
           
           Reason
           .
           If
           the
           Word
           at
           any
           time
           be
           destitute
           of
           the
           quickning
           Spirit
           ,
           it
           will
           follow
           ,
           that
           the
           Word
           shall
           be
           of
           it selfe
           a
           dead
           letter
           ,
           and
           the
           ●avour
           of
           death
           ,
           because
           it
           is
           destitute
           of
           the
           Spirit
           which
           only
           puts
           life
           unto
           it
           .
           But
           this
           is
           not
           to
           be
           affirmed
           ,
           for
           as
           much
           as
           it
           is
           only
           our
           fault
           that
           the
           Word
           proves
           the
           ●avour
           of
           death
           ,
           &c.
           
           To
           this
           we
           answer
           ,
           That
           the
           Word
           is
           never
           of
           it selfe
           the
           ●avour
           of
           death
           ,
           no
           not
           then
           when
           it
           is
           without
           the
           vertue
           of
           the
           Spirit
           :
           and
           we
           reject
           those
           assertions
           as
           utterly
           erroneous
           ,
           That
           the
           Word
           should
           bee
           preached
           unto
           some
           to
           damne
           them
           ,
           or
           with
           this
           intent
           to
           make
           them
           inexcusable
           .
           The
           Gospell
           is
           not
           published
           with
           any
           such
           purpose
           at
           all
           :
           for
           the
           judgement
           of
           our
           English
           Divines
           in
           the
           Synod
           is
           
           ●ound
           ,
           that
           those
           who
           being
           called
           refuse
           to
           convert
           ,
           should
           be
           made
           more
           inexcusable
           :
           
             Neque
             enim
             ea
             singi
             potest
             homines
             reddere
             inexcusabiles
             per
             Verbum
             &
             Spiritum
             vocatio
             ,
             quae
             eo
             tantum
             Fine
             exhibetur
             ,
             ut
             reddat
             inexcusabiles
             .
          
           No
           ,
           there
           's
           no
           such
           matter
           :
           The
           end
           of
           the
           VVord
           preached
           is
           to
           shew
           unto
           man
           what
           is
           that
           good
           ,
           and
           that
           acceptable
           will
           of
           God
           which
           he
           requires
           man
           should
           performe
           :
           and
           the
           declaration
           of
           the
           will
           of
           God
           to
           man
           ,
           is
           alwaies
           in
           it selfe
           most
           good
           and
           excellent
           :
           nor
           doth
           it
           vary
           in
           its
           owne
           nature
           ,
           whether
           the
           vertue
           of
           the
           Spirit
           goe
           with
           it
           
           or
           no.
           For
           (
           as
           I
           touched
           before
           )
           the
           power
           of
           the
           Spirit
           doth
           not
           worke
           upon
           the
           VVord
           to
           put
           life
           into
           it
           ,
           but
           it
           workes
           upon
           our
           soules
           to
           put
           life
           into
           them
           .
           So
           that
           whether
           our
           hearts
           be
           sanctified
           or
           not
           sanctified
           t
           is
           all
           one
           to
           the
           VVord
           ,
           it
           makes
           no
           alteration
           in
           the
           nature
           of
           that
           :
           All
           the
           difference
           lies
           in
           the
           Effect
           ;
           where
           the
           heart
           is
           sanctified
           ,
           there
           the
           VVord
           is
           heard
           with
           obedience
           ,
           where
           t
           is
           not
           sanctified
           ,
           there
           t
           is
           heard
           and
           disobeyed
           .
           But
           the
           cause
           of
           this
           difference
           is
           meerely
           in
           the
           disposition
           of
           mans
           heart
           ,
           not
           any
           jot
           from
           the
           VVord
           :
           the
           
           preaching
           whereof
           is
           good
           and
           to
           a
           good
           intent
           ,
           but
           unto
           some
           it
           becomes
           hurtfull
           ;
           not
           because
           the
           VVord
           hurts
           them
           ,
           but
           they
           hurt
           themselves
           by
           their
           owne
           sinnefulnesse
           ,
           leaving
           themselves
           inexcusable
           in
           their
           fault
           ,
           and
           aggravating
           their
           damnation
           by
           wilfull
           disobedience
           .
           The
           VVord
           is
           neither
           dead
           ,
           nor
           deadly
           in
           it selfe
           ,
           but
           wee
           are
           dead
           ,
           and
           by
           our
           sinnes
           against
           the
           VVord
           slay
           our selves
           .
        
         
           3.
           
           Reason
           .
           If
           the
           preaching
           of
           the
           VVord
           be
           sometimes
           destitute
           of
           the
           vertue
           of
           the
           Spirit
           ,
           it
           will
           follow
           that
           men
           should
           bee
           condemned
           for
           not
           beleeving
           ,
           and
           being
           converted
           by
           that
           ,
           which
           hath
           no
           power
           to
           cause
           them
           to
           beleeve
           and
           convert
           ,
           as
           the
           VVord
           without
           the
           Spirit
           hath
           not
           .
           But
           that
           were
           injustice
           so
           to
           doe
           ,
           &c.
           Ergo.
           To
           this
           slight
           argument
           we
           answer
           ,
           that
           the
           default
           of
           mens
           not
           beleeving
           and
           converting
           ,
           is
           not
           through
           want
           of
           any
           thing
           in
           the
           VVord
           ,
           which
           is
           onely
           to
           tell
           them
           what
           God
           requires
           of
           them
           ;
           and
           this
           the
           VVord
           doth
           fully
           and
           sufficiently
           .
           If
           they
           obey
           not
           ,
           it
           is
           through
           want
           of
           something
           in
           themselves
           ,
           namely
           ,
           sanctified
           abilities
           in
           the
           heart
           ,
           which
           as
           they
           come
           not
           from
           the
           VVord
           ,
           so
           God
           is
           not
           bound
           to
           give
           them
           by
           his
           Spirit
           .
           It
           sufficeth
           that
           God
           onely
           command
           them
           ,
           if
           they
           cannot
           obey
           ,
           whose
           fault
           is
           that
           but
           their
           owne
           ?
           Gods
           commands
           presuppose
           that
           strength
           to
           obey
           is
           or
           should
           bee
           in
           the
           creature
           :
           if
           that
           through
           sinne
           be
           made
           weake
           ,
           God
           is
           yet
           just
           in
           commanding
           and
           punishing
           .
        
         
           And
           thus
           much
           of
           this
           second
           question
           ,
           by
           way
           of
           
           knowledge
           let
           us
           briefly
           see
           what
           use
           we
           may
           make
           thereof
           to
           our
           practice
           :
           it
           learnes
           us
           a
           threefold
           lesson
           ;
        
         
           1.
           
           What
           our
           affections
           are
           to
           bee
           in
           hearing
           of
           the
           Word
           ,
           namely
           ,
           the
           same
           that
           in
           teachable
           Schollars
           towards
           a
           most
           wise
           Master
           ,
           or
           in
           sicke
           Patients
           towards
           the
           skilfullest
           Physitian
           .
           We
           must
           be
           content
           to
           be
           ●●ld
           ,
           and
           every
           way
           submit
           our selves
           to
           the
           discretion
           of
           that
           our
           Heavenly
           Doctor
           .
           Wee
           must
           remember
           we
           have
           to
           doe
           with
           more
           than
           man
           in
           this
           businesse
           :
           t
           is
           the
           Holy
           Ghost
           that
           does
           all
           in
           all
           in
           this
           sacred
           ordinance
           .
           When
           therefore
           we
           goe
           to
           heare
           ,
           let
           us
           put
           on
           all
           holy
           ,
           humble
           ,
           obedient
           ,
           and
           tractable
           affections
           .
           A
           proud
           ,
           disdainfull
           ,
           selfe-conceited
           ,
           contentious
           minde
           is
           un●it
           for
           mans
           instruction
           ,
           most
           opposite
           to
           the
           wisedome
           of
           Gods
           teaching
           ,
           who
           must
           needs
           scorne
           to
           be
           their
           Master
           ,
           that
           thinke
           themselves
           to
           be
           too
           good
           to
           bee
           his
           Schollars
           .
           Againe
           ,
           a
           malicious
           ,
           uncleane
           ,
           worldly
           ,
           voluptuous
           heart
           stands
           contradictory
           to
           the
           holinesse
           of
           this
           blessed
           Spirit
           .
           Those
           proud
           affections
           hinder
           us
           in
           knowing
           ,
           these
           impure
           lusts
           in
           doing
           our
           Masters
           will
           ;
           both
           together
           ,
           or
           each
           alone
           make
           the
           Word
           utterly
           unprofitable
           unto
           us
           .
        
         
           2.
           
           What
           the
           duety
           of
           Ministers
           is
           in
           preaching
           the
           Word
           .
           This
           is
           threefold
           :
           one
           respecting
           the
           worke
           ,
           two
           the
           issue
           of
           it
           .
           For
           the
           worke
           it selfe
           ,
           the
           nature
           and
           Spirituall
           quality
           thereof
           should
           teach
           them
           faithfulnesse
           to
           speake
           Gods
           Word
           as
           it
           ought
           to
           be
           spoke
           :
           which
           is
           opposed
           as
           to
           negligence
           ,
           and
           accaused
           carelessenesse
           in
           the
           handling
           thereof
           contrary
           to
           the
           dignity
           and
           majesty
           of
           it
           ,
           so
           on
           the
           other
           side
           too
           overmuch
           diligence
           &
           humane
           curiosity
           contrary
           to
           the
           simplicity
           and
           saving
           vertue
           thereof
           .
           Not
           that
           a
           man
           can
           be
           too
           diligent
           in
           doing
           Gods
           worke
           ,
           or
           that
           it
           is
           easie
           to
           define
           precisely
           what
           and
           how
           farre
           humane
           helpes
           are
           to
           bee
           used
           in
           Divinity
           :
           but
           yet
           this
           is
           apparant
           ,
           a
           singular
           fault
           there
           is
           in
           mens
           preparations
           to
           this
           worke
           ,
           who
           either
           intend
           not
           at
           all
           the
           saving
           of
           mens
           soules
           ,
           or
           if
           they
           doe
           ,
           they
           thinke
           themselves
           must
           doe
           as
           much
           in
           it
           as
           Gods
           Spirit
           .
           Whence
           else
           ,
           or
           to
           what
           
           end
           should
           so
           much
           of
           man
           be
           mingled
           with
           that
           of
           God
           ,
           why
           so
           much
           study
           to
           please
           mens
           ●ares
           ,
           why
           so
           much
           care
           to
           winne
           credite
           to
           their
           owne
           persons
           ?
           &c.
           Sure
           it
           cannot
           but
           be
           a
           thing
           very
           admirable
           to
           any
           that
           will
           observe
           it
           ,
           to
           heare
           a
           man
           standing
           as
           Gods
           Embassadour
           ,
           speaking
           as
           from
           his
           mouth
           in
           his
           Name
           ,
           to
           make
           a
           solemne
           praier
           for
           assistance
           of
           Gods
           Spirit
           in
           his
           preaching
           ,
           to
           blesse
           his
           Meditations
           that
           he
           hath
           put
           into
           his
           heart
           ,
           to
           make
           them
           effectuall
           in
           the
           hearers
           ,
           &c.
           when
           in
           the
           meane
           time
           his
           conscience
           tells
           him
           that
           in
           his
           studied
           preparations
           hee
           sought
           for
           nothing
           lesse
           than
           the
           aide
           of
           the
           Spirit
           ,
           and
           his
           preaching
           tells
           us
           that
           he
           publisheth
           the
           words
           not
           of
           Gods
           but
           of
           mans
           wisedome
           .
        
         
           In
           the
           Issue
           of
           this
           worke
           ,
           there
           is
           a
           double
           dutie
           :
           1.
           
           If
           it
           succeed
           well
           ,
           Thankefull
           Humility
           opposed
           to
           Pride
           ;
           that
           
           when
           men
           are
           converted
           by
           his
           Ministery
           ,
           hee
           ascribe
           all
           to
           God
           ,
           nothing
           to
           himselfe
           ,
           who
           was
           but
           the
           Saw
           in
           the
           workemans
           hand
           ,
           &c.
           2.
           
           If
           it
           succeed
           ill
           ,
           Contented
           Patience
           opposed
           to
           repining
           Thought
           ;
           as
           ,
           Why
           should
           not
           my
           Ministery
           be
           as
           effectuall
           as
           anothers
           is
           ?
           Let
           a
           Minister
           remember
           he
           onely
           sowes
           the
           seede
           ,
           God
           must
           give
           it
           a
           body
           of
           his
           good
           pleasure
           :
           nor
           is
           it
           himselfe
           ,
           but
           God
           whom
           the
           people
           here
           cast
           off
           .
           He
           may
           take
           comfort
           and
           shall
           have
           reward
           for
           his
           godly
           pain●…
           in
           the
           conscionable
           discharge
           of
           his
           duety
           ,
           albeit
           God
           saw
           it
           not
           good
           that
           it
           should
           bee
           so
           blessed
           in
           the
           effect
           as
           〈◊〉
           could
           desire
           .
        
         
           3.
           
           This
           teacheth
           us
           how
           to
           judge
           of
           our
           ●onversion
           by
           the
           Word
           preached
           ,
           namely
           ,
           by
           the
           inward
           Sanctification
           of
           the
           heart
           ,
           not
           by
           having
           and
           frequenting
           the
           publicke
           ordinance
           .
           Silly
           wretches
           they
           are
           that
           so
           farre
           mis●ake
           themselves
           and
           the
           nature
           of
           these
           things
           ,
           as
           to
           think●
           the
           going
           to
           Church
           ,
           the
           hearing
           of
           the
           Sermon
           ,
           the
           remembring
           and
           discoursing
           ●f
           it
           ,
           the
           commending
           of
           the
           Preacher
           ,
           outward
           reverence
           to
           his
           Person
           and
           Ministery
           ,
           some
           kinde
           of
           Reformation
           of
           maners
           ,
           wrought
           out
           of
           very
           shame
           not
           to
           follow
           such
           plaine
           directions
           as
           they
           
           must
           needes
           confesse
           to
           be
           good
           ,
           and
           others
           allow
           of
           in
           opinion
           and
           practice
           ,
           that
           thinke
           ,
           I
           say
           ,
           these
           things
           sufficient
           arguments
           of
           a
           sound
           Conversion
           by
           the
           Word
           .
           Let
           us
           not
           beguile
           our selves
           in
           a
           matter
           of
           this
           high
           consequence
           ,
           these
           things
           are
           outward
           ,
           but
           the
           effect
           of
           the
           Word
           is
           inward
           also
           upon
           the
           conscience
           ,
           in
           the
           change
           of
           the
           heart
           and
           sanctification
           thereof
           ,
           with
           all
           sacred
           affections
           to
           holinesses
           .
           Looke
           then
           inwards
           ,
           and
           trie
           how
           wee
           are
           affected
           in
           and
           after
           the
           hearing
           of
           the
           Word
           .
           Doe
           we
           finde
           an
           Holy
           feare
           to
           fall
           upon
           us
           when
           our
           sinnes
           are
           threatned
           ?
           are
           we
           willing
           to
           abide
           the
           Surgeons
           hand
           upon
           our
           tenderest
           sores
           ,
           and
           though
           it
           be
           painfull
           ,
           yet
           doe
           heartily
           rejoyce
           in
           the
           sharpest
           strokes
           ,
           and
           deepest
           cuts
           of
           the
           sword
           of
           the
           Spirit
           ,
           when
           it
           pierceth
           in
           to
           the
           dividing
           asunder
           of
           the
           Soule
           and
           Spirit
           ,
           marrow
           and
           joints
           ,
           parting
           us
           and
           our
           best
           beloved
           sinne
           ?
           Doe
           our
           hearts
           secretly
           rejoyce
           with
           joy
           unspeakeable
           and
           glorious
           ,
           in
           hearing
           those
           sure
           and
           stedfast
           promises
           of
           Mercy
           and
           Grace
           published
           in
           the
           Gospell
           ?
           Are
           our
           soules
           brought
           under
           the
           powerfull
           command
           of
           the
           majesty
           and
           authority
           of
           the
           Word
           captivating
           all
           our
           thoughts
           to
           the
           obedience
           of
           Christ
           ,
           so
           that
           no
           command
           of
           a
           King
           armed
           with
           greatest
           terrour
           can
           lay
           the
           like
           necessity
           of
           obedience
           upon
           our
           outward
           man
           ,
           as
           Gods
           injunctions
           do
           upon
           our
           consciences
           ?
           Hath
           the
           Word
           wrought
           in
           us
           an
           unfained
           hatred
           of
           that
           evill
           which
           we
           outwardly
           forsake
           ,
           a
           sincere
           love
           of
           that
           good
           which
           outwardly
           wee
           practise
           ?
           Can
           we
           truely
           mourne
           with
           much
           bitternesse
           and
           anguish
           ,
           when
           the
           Word
           discovers
           unto
           us
           the
           infinite
           corruptions
           and
           loathsome
           uncleannesse
           of
           our
           hearts
           ,
           so
           that
           we
           wish
           for
           nothing
           more
           in
           the
           world
           than
           to
           bee
           freed
           from
           the
           sinne
           that
           hangs
           so
           fast
           on
           us
           ,
           and
           to
           be
           cloathed
           with
           perfect
           holinesse
           .
           Finally
           ,
           doe
           wee
           love
           the
           Word
           that
           hath
           begotten
           us
           ,
           preferring
           that
           food
           of
           our
           soules
           before
           our
           appointed
           bodily
           food
           ?
           If
           these
           things
           be
           in
           us
           we
           have
           a
           witnesse
           to
           our
           soules
           ,
           that
           the
           Word
           preached
           hath
           been
           unto
           us
           not
           onely
           in
           word
           but
           also
           in
           power
           ,
           and
           that
           the
           
           same
           Spirit
           which
           gave
           it
           unto
           the
           Church
           ,
           hath
           made
           it
           his
           most
           blessed
           instrument
           of
           our
           effectuall
           Conversion
           to
           God.
           But
           if
           the
           case
           stand
           so
           with
           us
           ,
           that
           wee
           know
           not
           what
           these
           things
           meane
           :
           if
           to
           our
           apprehension
           there
           appeare
           more
           terror
           in
           the
           angry
           words
           of
           a
           King
           ,
           than
           the
           most
           peremptory
           threatnings
           of
           God
           :
           if
           a
           reproofe
           of
           a
           knowne
           fault
           will
           be
           rejected
           by
           us
           with
           contempt
           and
           gall
           :
           if
           we
           sleight
           the
           sweetest
           exhortations
           ,
           and
           the
           Consolations
           of
           God
           seeme
           a
           small
           matter
           to
           us
           :
           if
           wee
           can
           with
           a
           Confident
           scorne
           of
           all
           Gods
           counsells
           hold
           a
           resolution
           to
           goe
           on
           still
           in
           our
           owne
           courses
           ,
           let
           God
           and
           his
           Ministers
           say
           what
           they
           list
           :
           if
           our
           Corruptions
           trouble
           us
           not
           ,
           and
           of
           all
           things
           in
           this
           life
           we
           take
           least
           notice
           of
           the
           sinfull
           estate
           of
           our
           soules
           ,
           or
           of
           all
           pleasures
           and
           studies
           ,
           wee
           finde
           least
           content
           in
           hearing
           ,
           reading
           ,
           meditating
           on
           the
           Word
           :
           These
           things
           are
           infallible
           Symptomes
           of
           Spirituall
           death
           that
           hath
           seazed
           on
           us
           ,
           and
           that
           as
           yet
           wee
           have
           not
           so
           heard
           the
           Word
           ,
           the
           Voyce
           of
           the
           Sonne
           
           of
           God
           ,
           as
           to
           be
           made
           alive
           by
           the
           hearing
           of
           it
           .
        
         
           This
           tryall
           is
           certaine
           ,
           and
           this
           Change
           that
           the
           Word
           and
           Spirit
           worke
           in
           our
           regeneration
           is
           very
           sensible
           ;
           if
           wee
           be
           not
           sensible
           of
           it
           ,
           we
           may
           be
           bold
           to
           Censure
           our selves
           that
           as
           yet
           wee
           have
           it
           not
           .
           To
           conclude
           ,
           they
           only
           heare
           the
           Word
           as
           the
           word
           of
           God
           which
           finde
           in
           it
           Gods
           
           power
           working
           Sanctification
           in
           their
           hearts
           ,
           others
           heare
           it
           only
           as
           the
           word
           of
           man
           ,
           which
           goes
           no
           further
           than
           the
           naturall
           care
           and
           understanding
           .
           Where
           this
           change
           of
           the
           heart
           is
           not
           ,
           all
           reformation
           in
           the
           life
           is
           but
           counterfeit
           and
           hypocriticall
           .
        
         
           In
           the
           two
           former
           Questions
           wee
           have
           examined
           the
           pretended
           sufficiency
           of
           Grace
           universally
           bestowed
           on
           all
           ,
           whether
           within
           or
           without
           the
           Church
           :
           and
           shewed
           you
           ,
           that
           all
           those
           gifts
           which
           are
           ordinarily
           given
           either
           to
           Christians
           or
           Heathens
           ,
           are
           utterly
           insufficient
           for
           to
           worke
           their
           true
           Conversion
           ,
           unlesse
           there
           bee
           a
           further
           aide
           of
           the
           speciall
           grace
           of
           the
           Holy
           Ghost
           working
           on
           
           the
           Soule
           to
           the
           sanctification
           thereof
           .
           Wee
           are
           at
           this
           time
           to
           come
           unto
           our
           third
           and
           last
           Question
           ,
           whether
           or
           no
           ,
           supposing
           such
           grace
           to
           be
           given
           as
           is
           truly
           sufficient
           to
           convert
           ,
           it
           be
           notwithstanding
           in
           mans
           power
           freely
           to
           choose
           whether
           he
           will
           be
           converted
           or
           not
           converted
           by
           it
           .
           The
           Arminian
           affirmes
           that
           it
           is
           so
           ,
           and
           that
           when
           God
           directly
           intends
           to
           Convert
           a
           man
           ,
           and
           for
           that
           purpose
           affords
           him
           all
           gracious
           helpes
           needfull
           to
           be
           given
           on
           his
           part
           ,
           then
           Man
           by
           the
           liberty
           of
           his
           Will
           may
           resist
           Gods
           will
           and
           worke
           ,
           so
           as
           they
           shall
           not
           worke
           his
           Conversion
           .
           A
           desperate
           error
           ,
           which
           whosoever
           maintaines
           ,
           it
           is
           impossible
           that
           Christian
           Humilitie
           and
           thankfulnesse
           can
           have
           any
           place
           in
           that
           mans
           heart
           .
           Wherefore
           it
           behooves
           us
           much
           to
           be
           rightly
           informed
           in
           a
           point
           of
           such
           consequence
           ,
           wherein
           it
           is
           so
           easie
           to
           become
           an
           enemy
           against
           the
           grace
           of
           God.
           The
           Question
           then
           is
           this
           ,
        
         
           Whether
           it
           be
           in
           mans
           power
           so
           to
           resist
           the
           grace
           of
           
           God
           ,
           as
           finally
           to
           hinder
           his
           owne
           Conversion
           ?
        
         
           In
           the
           explication
           of
           this
           Controversie
           ,
           I
           shall
           with
           Gods
           helpe
           proceed
           in
           this
           order
           ,
        
         
           
             1.
             
             To
             shew
             unto
             you
             in
             briefe
             the
             Opinion
             and
             Errours
             of
             our
             Adversaries
             in
             this
             point
             .
          
           
             2.
             
             To
             unfold
             and
             confirme
             that
             Truth
             which
             the
             orthodox
             Church
             defends
             as
             touching
             this
             matter
             .
          
           
             3.
             
             To
             answer
             such
             Arguments
             as
             are
             made
             against
             it
             .
          
        
         
           The
           Opinion
           of
           the
           Arminians
           touching
           the
           power
           of
           Mans
           free
           Will
           in
           the
           worke
           of
           Conversion
           ,
           is
           most
           fully
           and
           freely
           expressed
           by
           that
           perverse
           Sectary
           
             Iohannes
             Arnoldi
             Corvinus
          
           ,
           in
           these
           words
           of
           his
           so
           often
           mentioned
           in
           
           the
           acts
           of
           the
           late
           Synod
           ,
           and
           which
           are
           most
           worthy
           to
           be
           had
           in
           everlasting
           detestation
           :
           
             [
             Positis
          
           ,
           saith
           he
           ,
           
             omnibus
             operationibus
             gratiae
             ,
             quibus
             ad
             Conversionem
             in
             nobis
             e●●iciendam
             Deus
             utitur
             ,
             manet
             tamen
             ipsa
             Conversio
             it
             a
             in
             ●ostra
             Potestate
             libera
             ,
             ut
             possimus
             non
             converti
             ,
             id
             est
             ,
             nosmetipsos
             vel
             convertere
             vel
             non
             converters
             ]
             id
             est
             ,
          
           Suppose
           all
           the
           operations
           of
           Grace
           which
           God
           useth
           to
           worke
           conversion
           in
           us
           ,
           bee
           present
           ,
           yet
           Conversion
           it selfe
           remaines
           in
           that
           
           sort
           free
           in
           our
           power
           ,
           that
           wee
           may
           be
           not
           converted
           ,
           that
           is
           we
           may
           convert
           or
           not
           convert
           our selves
           .
           This
           is
           plaine
           dealing
           without
           ambiguity
           and
           doubling
           ,
           When
           God
           hath
           done
           all
           that
           is
           to
           be
           done
           for
           his
           part
           ,
           't
           is
           still
           on
           our
           free
           choyce
           whether
           wee
           will
           convert
           or
           not
           .
           Their
           explication
           of
           this
           conclusion
           is
           as
           strange
           as
           the
           conclusion
           it selfe
           is
           hereticall
           .
           It
           is
           thus
           :
           there
           are
           two
           operations
           of
           Grace
           precedent
           to
           a
           mans
           Conversion
           :
        
         
           1.
           
           Illumination
           of
           the
           Vnderstanding
           in
           the
           cleere
           knowledge
           of
           the
           Law
           and
           Gospell
           ,
           Sinne
           and
           Grace
           .
           Which
           illumination
           is
           not
           ,
           you
           must
           thinke
           ,
           wrought
           by
           any
           immediate
           worke
           of
           the
           Holy
           Ghost
           opening
           the
           understanding
           to
           discerne
           of
           Spirituall
           things
           ,
           but
           by
           the
           very
           plaine
           evidence
           of
           the
           things
           themselves
           ,
           so
           cleerely
           declared
           and
           represented
           to
           the
           Vnderstanding
           ,
           that
           every
           man
           having
           the
           use
           of
           reason
           a●d
           judgement
           ,
           and
           being
           attentive
           in
           the
           hearing
           or
           reading
           of
           the
           Word
           ,
           may
           by
           the
           help
           of
           his
           naturall
           reason
           ,
           without
           other
           Supernaturall
           
           light
           ,
           understand
           the
           sense
           of
           all
           things
           delivered
           in
           Scripture
           needfull
           to
           be
           knowne
           ,
           beleeved
           ,
           hoped
           for
           ,
           or
           practised
           .
           This
           is
           the
           first
           worke
           of
           Grace
           upon
           the
           Vnderstanding
           ;
           the
           next
           is
           in
           the
        
         
           2.
           
           Renovation
           of
           the
           Affections
           which
           are
           quickened
           and
           rectified
           with
           new
           motions
           towards
           spirituall
           things
           .
           So
           that
           a
           man
           not
           yet
           converted
           may
           truly
           Sorrow
           for
           his
           offending
           of
           God
           ,
           Bewaile
           his
           spirituall
           death
           in
           sinne
           ,
           be
           inflamed
           with
           the
           love
           of
           the
           truth
           ,
           Desire
           Grace
           and
           the
           Spirit
           of
           regeneration
           ,
           hunger
           and
           thirst
           after
           righteousnesse
           and
           eternall
           life
           ,
           truly
           wish
           for
           deliverance
           out
           of
           his
           sinfull
           estate
           ,
           in
           briefe
           ,
           offer
           up
           to
           God
           the
           Sacrifice
           of
           a
           contrite
           and
           broken
           heart
           ,
           in
           Humilitie
           ,
           in
           Confession
           of
           
           sinne
           ,
           in
           Prayers
           for
           mercy
           ,
           in
           a
           Purpose
           and
           an
           Assay
           of
           amendment
           of
           life
           .
           And
           thus
           farre
           the
           heart
           or
           affections
           may
           be
           changed
           and
           quickened
           ,
           when
           yet
           a
           man
           is
           not
           Converted
           .
           Now
           this
           alteration
           which
           is
           wrought
           in
           affections
           ,
           is
           ,
           if
           you
           will
           beleeve
           them
           ,
           not
           any
           immediate
           effect
           of
           the
           Holy
           Ghost
           working
           this
           change
           in
           them
           ,
           but
           
           the
           proper
           cause
           of
           it
           is
           the
           Illumination
           of
           the
           understanding
           ,
           whereupon
           followes
           necessarily
           the
           stirring
           up
           of
           the
           affections
           in
           their
           right
           orderly
           motions
           ,
           which
           formerly
           were
           dead
           and
           disordered
           by
           reason
           of
           the
           darknesse
           of
           the
           minde
           misguiding
           them
           .
        
         
           These
           two
           workes
           goe
           before
           mans
           Conversion
           ,
           and
           are
           wrought
           in
           all
           that
           heare
           the
           Word
           Vniversally
           and
           Irresistably
           :
           the
           plainesse
           of
           Divine
           truth
           is
           such
           ,
           that
           men
           though
           they
           would
           cannot
           avoide
           the
           knowledge
           of
           it
           ,
           and
           the
           dependance
           of
           the
           affections
           on
           the
           Vnderstanding
           is
           such
           ,
           that
           their
           motions
           must
           needs
           bee
           conformable
           to
           the
           knowledge
           and
           apprehensions
           thereof
           .
           When
           these
           two
           effects
           are
           wrought
           in
           a
           man
           ,
           hee
           is
           then
           furnished
           with
           sufficient
           strength
           to
           Beleeve
           and
           Convert
           if
           he
           will.
           This
           power
           and
           strength
           is
           given
           him
           irresistably
           will
           he
           nill
           hee
           ;
           but
           for
           the
           Act
           of
           beleeving
           ,
           that
           depends
           wholly
           on
           his
           free
           will
           ,
           which
           after
           the
           forenamed
           illumination
           of
           the
           minde
           ,
           and
           motions
           in
           the
           affections
           ,
           remaines
           Free
           to
           choose
           or
           not
           to
           choose
           ,
           to
           consent
           or
           not
           consent
           unto
           the
           promise
           of
           Grace
           .
           Which
           wondrous
           doctrine
           they
           unfold
           unto
           us
           in
           this
           manner
           :
        
         
           The
           will
           of
           man
           ,
           say
           they
           ,
           never
           had
           ,
           hath
           nor
           can
           have
           any
           other
           qualitie
           inherent
           in
           it
           ,
           but
           only
           that
           which
           is
           alwayes
           Essentiall
           unto
           it
           ,
           namely
           ,
           Liberty
           ,
           
             Indifferenti●
             &
             indeterminati●
             ad
             actus
             oppositos
             .
          
           Wherefore
           as
           in
           Adam
           it
           had
           no
           spirituall
           gifts
           of
           Holinesse
           inherent
           in
           it
           ,
           so
           it
           lost
           none
           in
           the
           fall
           ,
           nor
           hath
           it
           now
           any
           inherent
           corruption
           as
           the
           other
           faculties
           have
           ,
           nor
           is
           it
           in
           our
           regeneration
           re-indued
           with
           any
           sanctified
           qualities
           whatsoever
           .
           Only
           a
           pure
           naked
           Liberty
           there
           is
           in
           it
           to
           choose
           or
           refuse
           any
           good
           or
           evill
           whatsoever
           ,
           Spirituall
           ,
           Morall
           ,
           or
           Naturall
           ,
           after
           it
           is
           once
           knowne
           .
           This
           Freedome
           though
           it
           bee
           so
           Naturall
           to
           the
           will
           of
           Man
           ,
           that
           
             Salvâ
             essentià
          
           it
           cannot
           be
           taken
           away
           ,
           yet
           in
           the
           exercise
           thereof
           the
           Will
           depends
           on
           the
           Vnderstanding
           and
           Affections
           .
           So
           long
           as
           the
           understanding
           is
           darke
           ,
           and
           the
           affections
           distempered
           ,
           the
           Will
           though
           it
           have
           in
           it selfe
           a
           naturall
           abilitie
           to
           choose
           
           that
           which
           is
           good
           ,
           yet
           it
           cannot
           exercise
           it
           by
           reason
           of
           those
           impediments
           .
           Even
           as
           the
           eye
           hath
           in
           it selfe
           a
           naturall
           power
           to
           see
           even
           in
           the
           darke
           ,
           but
           yet
           cannot
           make
           use
           of
           it
           ,
           till
           the
           object
           be
           inlightened
           .
           So
           in
           the
           Vnregenerate
           the
           Will
           hath
           a
           naturall
           freedome
           in
           it selfe
           towards
           all
           Spirituall
           good
           or
           evill
           ,
           but
           it
           wants
           the
           free
           exercise
           of
           this
           power
           so
           long
           as
           the
           Vnderstanding
           is
           without
           Knowledge
           and
           the
           affections
           are
           disordered
           .
           But
           as
           soone
           as
           the
           Vnderstanding
           is
           inlightened
           and
           the
           affections
           reneued
           ,
           then
           the
           Will
           is
           restored
           to
           the
           use
           of
           her
           Naturall
           libertie
           :
           So
           that
           whereas
           Life
           and
           Death
           ,
           Good
           and
           Evill
           is
           now
           set
           before
           her
           ,
           shee
           may
           by
           her
           owne
           free
           power
           without
           any
           further
           help
           from
           God
           choose
           the
           good
           if
           she
           list
           ,
           or
           the
           evill
           if
           she
           please
           .
           And
           this
           is
           that
           whereon
           they
           affirme
           consists
           
             Vivisicatio
             Voluntatis
          
           ,
           the
           quickening
           of
           the
           Will
           ,
           which
           is
           not
           the
           giving
           of
           some
           new
           power
           unto
           it
           ,
           which
           it
           had
           not
           before
           ,
           but
           only
           the
           restoring
           of
           it
           to
           the
           free
           use
           of
           that
           Power
           which
           it
           alwayes
           had
           ,
           but
           could
           not
           exercise
           .
        
         
           Here
           's
           then
           the
           summe
           of
           their
           opinion
           in
           briefe
           ,
           When
           a
           man
           unconverted
           heares
           the
           word
           of
           the
           kingdome
           ,
           hee
           understands
           it
           and
           is
           affected
           with
           it
           irresistably
           and
           necessarily
           .
           By
           so
           doing
           hee
           hath
           a
           power
           to
           beleeve
           given
           him
           ,
           that
           is
           ,
           His
           will
           hath
           recovered
           the
           use
           of
           that
           naturall
           freedome
           which
           it
           alwaies
           had
           ,
           so
           that
           now
           hee
           stands
           indifferent
           ,
           hee
           may
           if
           hee
           will
           assent
           to
           the
           promise
           of
           grace
           ,
           he
           may
           if
           he
           will
           dissent
           from
           it
           :
           this
           Act
           is
           absolutely
           in
           his
           owne
           power
           to
           doe
           or
           not
           to
           do
           it
           ,
           and
           by
           this
           Act
           done
           he
           is
           converted
           and
           not
           till
           then
           .
        
         
           This
           is
           that
           leaven
           of
           Arminianisme
           wherewith
           of
           late
           the
           whole
           lumpe
           of
           sound
           doctrine
           hath
           beene
           sowred
           ,
           this
           is
           that
           fretting
           leprosie
           which
           will
           scarce
           ever
           bee
           healed
           but
           in
           the
           ruine
           of
           those
           our
           neighbour
           Churches
           wherein
           the
           disease
           first
           bred
           .
           Let
           us
           alwaies
           pray
           that
           God
           wil
           keep
           this
           our
           Church
           ,
           &
           us
           her
           Children
           safe
           from
           the
           danger
           of
           this
           infection
           .
           That
           we
           may
           the
           better
           avoide
           it
           ,
           let
           us
           rippe
           up
           this
           swelling
           ulcer
           ,
           and
           wring
           out
           the
           
           rottennesse
           and
           corruption
           that
           is
           gathered
           together
           in
           it
           :
           taking
           a
           particular
           view
           of
           the
           severall
           errors
           which
           are
           like
           a
           bed
           of
           snakes
           folded
           one
           in
           another
           in
           this
           dunghill
           :
           They
           are
           these
           ;
        
         
           1.
           
           That
           there
           is
           no
           other
           illumination
           of
           the
           understanding
           in
           divine
           things
           ,
           but
           the
           ordinary
           apprehension
           of
           the
           sense
           and
           meaning
           of
           the
           Word
           ,
           wrought
           in
           us
           by
           the
           cleere
           evidence
           of
           the
           things
           delivered
           ,
           and
           the
           ordinary
           helpe
           of
           the
           Spirit
           ,
           perfecting
           and
           assisting
           naturall
           reason
           and
           judgement
           .
        
         
           For
           herein
           they
           all
           agree
           ,
           that
           although
           the
           Gospell
           could
           not
           possibly
           have
           been
           found
           out
           by
           naturall
           reason
           ,
           yet
           being
           once
           revealed
           ,
           it
           may
           be
           fully
           understood
           by
           naturall
           reason
           .
           In
           so
           much
           that
           he
           ,
           who
           is
           industrious
           and
           hath
           a
           good
           judgement
           ,
           may
           know
           all
           that
           is
           needefull
           to
           be
           knowne
           ,
           without
           any
           Supernaturall
           light
           infused
           into
           his
           understanding
           by
           the
           Holy
           Ghost
           .
           It
           seemes
           these
           men
           in
           their
           study
           of
           Divinity
           never
           sought
           after
           ,
           nor
           ever
           did
           finde
           any
           other
           helpe
           besides
           their
           owne
           naturall
           abilities
           ;
           and
           therefore
           they
           thinke
           other
           men
           have
           no
           more
           helpe
           than
           themselves
           had
           .
           Wee
           may
           probably
           judge
           so
           ,
           by
           those
           Hereticall
           opinions
           ,
           the
           immediate
           off-spring
           of
           their
           naturall
           reason
           ,
           wherewith
           they
           have
           now
           so
           troubled
           the
           quiet
           of
           the
           Christian
           Church
           .
           Had
           they
           beene
           taught
           of
           God
           ,
           and
           the
           eyes
           of
           their
           understanding
           opened
           to
           follow
           the
           directions
           of
           Gods
           Spirit
           more
           than
           their
           owne
           Naturall
           wisdome
           :
           they
           might
           have
           learned
           to
           have
           judged
           otherwise
           of
           themselves
           and
           all
           their
           opinions
           too
           .
           But
           how
           partiall
           soever
           their
           judgements
           are
           ,
           wee
           know
           the
           judgement
           of
           God
           to
           be
           just
           and
           infallible
           ,
           who
           knowes
           us
           better
           than
           wee
           doe
           our selves
           ,
           and
           He
           tells
           us
           ,
           a
           That
           wee
           are
           blinde
           ,
           b
           that
           wee
           are
           darknesse
           till
           wee
           be
           made
           light
           in
           the
           Lord
           ,
           c
           that
           when
           the
           Light
           shineth
           in
           darknesse
           ,
           the
           darknesse
           comprehendeth
           it
           not
           ,
           that
           d
           the
           Naturall
           man
           cannot
           perceive
           the
           things
           of
           the
           Spirit
           ,
           for
           they
           are
           foolishnesse
           unto
           him
           ,
           neither
           can
           hee
           know
           them
           because
           they
           are
           spiritually
           discerned
           .
           Besides
           
           this
           censure
           of
           God
           upon
           our
           naturall
           ignorance
           in
           divine
           things
           ,
           wee
           have
           the
           practice
           of
           the
           Saints
           ,
           acknowledging
           their
           naturall
           disability
           ,
           and
           praying
           for
           the
           illumination
           of
           the
           Spirit
           ,
           which
           the
           Arminians
           scorne
           .
           Hence
           those
           frequent
           supplications
           of
           the
           Prophet
           
             David
             ,
             Open
          
           
           
             mine
             eyes
             that
             I
             may
             see
             the
             wonders
             of
             the
             Law
             ,
             O
             give
             mee
             understanding
             that
             I
             may
             live
             ,
             Teach
             mee
             ,
             O
             Lord
             ,
             the
             way
             of
             thy
             statutes
             ,
             Make
             mee
             to
             understand
             the
             way
             of
             thy
             precepts
             ,
          
           with
           many
           such
           like
           prayers
           ,
           wherein
           it
           were
           much
           perversnesse
           to
           affirme
           ,
           that
           David
           prayed
           only
           for
           that
           knowledge
           of
           the
           meaning
           of
           the
           Law
           ,
           whereto
           by
           study
           and
           use
           of
           his
           Naturall
           parts
           he
           might
           possibly
           attaine
           .
           And
           what
           shall
           we
           say
           to
           that
           prayer
           of
           the
           Apostle
           Paul
           which
           he
           makes
           for
           the
           Ephesians
           ,
           
             [
             That
             God
             would
             give
             them
             the
             Spirit
             of
             Wisdome
             and
             Revelation
             in
             the
             knowledge
             of
             Christ
             ,
          
           
           
             the
             eyes
             of
             their
             understanding
             being
             inlightened
             ,
             that
             they
             might
             know
             what
             is
             the
             hope
             of
             his
             calling
             ,
             and
             what
             the
             riches
             of
             the
             glory
             of
             his
             inheritance
             in
             the
             Saints
             ]
             ?
          
           Surely
           an
           Arminian
           will
           hardly
           say
           Amen
           to
           this
           Prayer
           .
           For
           to
           what
           end
           is
           it
           ?
           had
           not
           Paul
           preached
           the
           Gospell
           to
           the
           Ephesians
           plainly
           enough
           ,
           had
           not
           they
           heard
           and
           beleeved
           it
           ,
           were
           they
           not
           men
           of
           reason
           and
           judgement
           that
           could
           understand
           what
           Paul
           meant
           when
           he
           preached
           or
           wrote
           unto
           them
           ?
           what
           need
           then
           to
           pray
           yet
           for
           the
           spirit
           of
           Wisdome
           and
           Revelation
           ,
           and
           inlightening
           their
           eyes
           ,
           when
           things
           were
           so
           revealed
           as
           they
           could
           not
           choose
           but
           know
           and
           see
           them
           ?
           Yes
           ,
           there
           was
           and
           is
           still
           great
           need
           we
           should
           make
           this
           Prayer
           ,
           now
           the
           Gospell
           is
           revealed
           to
           the
           Church
           ,
           yet
           to
           pray
           for
           the
           Spirit
           of
           Revelation
           to
           reveale
           it
           to
           our
           hearts
           ,
           and
           to
           inlighten
           the
           eyes
           of
           our
           minde
           ,
           not
           only
           to
           understand
           the
           literall
           sense
           of
           the
           Word
           by
           the
           helpe
           of
           that
           Common
           light
           of
           the
           Spirit
           which
           shineth
           ordinarily
           in
           the
           Church
           ,
           but
           to
           comprehend
           with
           all
           Saints
           the
           height
           ,
           depth
           and
           largenesse
           of
           Gods
           love
           ,
           the
           riches
           of
           his
           glorious
           inheritance
           ,
           the
           pretiousnesse
           of
           the
           promises
           of
           Grace
           ,
           the
           power
           and
           saving
           vertue
           of
           the
           Gospell
           ,
           the
           rare
           excellencie
           and
           amiablenesse
           of
           all
           divine
           
           truth
           .
           Which
           none
           can
           doe
           without
           the
           speciall
           
           worke
           of
           the
           Holy
           Ghost
           ,
           changing
           the
           Vnderstanding
           from
           Naturall
           to
           Spirituall
           ,
           by
           an
           immediat
           infusion
           of
           such
           a
           qualitie
           as
           inables
           it
           to
           discerne
           aright
           of
           Spirituall
           things
           .
           I
           conclude
           this
           point
           with
           one
           reason
           more
           ,
           If
           to
           the
           understanding
           of
           spirituall
           things
           there
           bee
           no
           other
           illumination
           required
           ,
           but
           only
           the
           cleere
           evidence
           of
           the
           object
           plainely
           represented
           to
           the
           understanding
           ,
           without
           any
           further
           worke
           of
           the
           Spirit
           upon
           the
           Vnderstanding
           it selfe
           ,
           infusing
           into
           it
           a
           speciall
           strength
           to
           apprehend
           the
           things
           that
           are
           proposed
           to
           it
           :
           then
           it
           would
           be
           knowne
           whether
           these
           men
           thinke
           that
           our
           intellective
           Facultie
           hath
           got
           any
           hurt
           and
           defect
           by
           Adams
           fall
           ,
           yea
           or
           no.
           It
           is
           manifest
           that
           they
           thinke
           that
           mans
           fall
           hath
           not
           brought
           any
           defect
           and
           weaknesse
           upon
           the
           power
           of
           mans
           understanding
           ,
           no
           not
           in
           Spiritualib●…s
           .
           For
           ,
           marke
           it
           ,
           when
           Divine
           things
           are
           in
           a
           plaine
           and
           lively
           manner
           declared
           to
           the
           understanding
           ,
           is
           there
           any
           defect
           in
           the
           facultie
           that
           must
           be
           first
           amended
           by
           the
           Spirit
           ,
           before
           it
           can
           have
           the
           perfect
           knowledge
           of
           those
           things
           ?
           No
           ,
           say
           they
           ,
           so
           therebe
           the
           common
           assistance
           of
           the
           Spirit
           preserving
           unto
           us
           the
           right
           use
           of
           reason
           and
           judgement
           ,
           we
           may
           ,
           without
           any
           supernaturall
           worke
           of
           the
           Spirit
           ,
           understand
           spirituall
           things
           when
           they
           are
           plainly
           expounded
           unto
           us
           .
           Why
           then
           here
           's
           all
           the
           difference
           betweene
           Adam
           and
           Vs
           ,
           His
           Vnderstanding
           was
           perfect
           and
           happy
           ,
           because
           he
           had
           both
           the
           Power
           to
           conceive
           of
           things
           hee
           was
           yet
           ignorant
           of
           when
           they
           should
           be
           cleerely
           revealed
           to
           him
           ,
           and
           also
           the
           Actuall
           knowledge
           of
           wonderfull
           varietie
           in
           all
           things
           .
           Our
           understanding
           is
           imperfect
           and
           unhappy
           ,
           because
           by
           our
           fall
           wee
           want
           the
           Actuall
           knowledge
           of
           almost
           all
           things
           ,
           especially
           Spirituall
           ,
           but
           yet
           we
           still
           retaine
           the
           same
           power
           that
           we
           had
           in
           Adam
           ,
           to
           understand
           any
           spirituall
           thing
           when
           it
           is
           once
           cleerely
           discovered
           unto
           us
           .
           So
           that
           according
           to
           Arminius
           schoole
           ,
           the
           understanding
           of
           man
           since
           the
           Fall
           is
           like
           unto
           our
           Eyes
           in
           the
           darke
           :
           the
           eye
           is
           well
           and
           without
           blemish
           needing
           no
           
           cure
           of
           any
           defect
           in
           it selfe
           ,
           yet
           it
           sees
           nought
           ,
           because
           the
           Object
           is
           not
           inlightened
           ;
           so
           soone
           as
           light
           shines
           on
           that
           causing
           a
           cleere
           discovery
           of
           it
           ,
           the
           eye
           without
           further
           adoe
           ,
           can
           easily
           perceive
           it
           But
           this
           is
           yet
           the
           very
           pride
           and
           gall
           of
           an
           Hereticall
           spirit
           ,
           secretly
           accusing
           the
           whole
           mystery
           of
           Gods
           revealed
           wisdome
           ,
           whether
           in
           the
           booke
           of
           nature
           or
           of
           Scripture
           ,
           as
           if
           it
           were
           wrapped
           up
           in
           Obscurity
           and
           Darknesse
           .
           Wee
           forsooth
           have
           eyes
           and
           we
           need
           not
           that
           God
           should
           restore
           unto
           us
           the
           Faculty
           of
           Seeing
           :
           only
           wee
           are
           in
           darknesse
           because
           things
           that
           are
           to
           be
           knowne
           are
           in
           darkenesse
           ,
           if
           God
           will
           take
           away
           obscuritie
           from
           them
           and
           make
           them
           evident
           to
           be
           knowne
           ,
           there
           's
           no
           such
           infirmity
           in
           us
           but
           wee
           may
           know
           them
           if
           wee
           be
           attentive
           .
           Let
           us
           from
           our
           hearts
           detest
           this
           odious
           popish
           imputation
           of
           obscurity
           laid
           upon
           Nature
           and
           Scripture
           ,
           as
           if
           the
           cause
           of
           all
           our
           ignorance
           were
           not
           now
           in
           the
           weaknesse
           of
           our
           Vnderstanding
           ,
           but
           in
           the
           darknesse
           of
           Gods
           revealing
           himselfe
           to
           us
           .
           And
           let
           us
           detest
           that
           opinion
           which
           leads
           us
           upon
           this
           absurdity
           :
           and
           learne
           we
           to
           confesse
           our
           blindenesse
           ,
           to
           pray
           that
           God
           will
           give
           us
           eyes
           ,
           and
           restore
           our
           understanding
           to
           its
           first
           perfection
           ;
           else
           ,
           though
           the
           light
           shine
           round
           about
           us
           making
           all
           things
           wherein
           God
           is
           to
           be
           knowne
           most
           appparant
           and
           visible
           ,
           yet
           wee
           may
           still
           lie
           in
           darkenesse
           and
           perish
           in
           our
           ignorance
           .
           This
           is
           their
           first
           error
           touching
           the
           Vnderstanding
           ,
           of
           which
           I
           shall
           have
           occasion
           to
           speake
           more
           in
           handling
           the
           parts
           of
           Faith.
           I
           now
           proceed
           to
           the
           second
           touching
           the
           affections
           ,
           which
           is
           this
           :
        
         
           2.
           
           That
           even
           in
           Divine
           things
           the
           motions
           of
           the
           Affections
           necessarily
           follow
           upon
           the
           illumination
           of
           the
           Vnderstanding
           .
           So
           that
           when
           the
           understanding
           is
           rightly
           informed
           and
           thoroughly
           convinced
           ,
           the
           affections
           are
           presently
           excited
           in
           all
           motions
           conformable
           to
           the
           things
           knowne
           .
        
         
           It
           is
           very
           strange
           that
           men
           of
           so
           deepe
           learning
           ,
           should
           yet
           professe
           so
           much
           ignorance
           in
           the
           estate
           of
           Mans
           corrupt
           nature
           ,
           as
           to
           dreame
           of
           a
           Correspondency
           and
           dutifull
           
           subjection
           of
           our
           Passions
           unto
           our
           Reason
           ,
           so
           that
           when
           this
           is
           rightly
           taught
           ,
           they
           will
           be
           truly
           affected
           even
           in
           Spirituall
           things
           .
           Nothing
           more
           could
           be
           said
           of
           Adam
           in
           his
           innocency
           ,
           and
           to
           affirme
           this
           touching
           Man
           corrupted
           is
           to
           give
           the
           lie
           to
           Reason
           ,
           Authority
           and
           all
           Experience
           which
           speake
           the
           contrary
           .
           The
           truth
           is
           this
           ,
           as
           wee
           are
           falne
           out
           with
           God
           ,
           so
           are
           we
           at
           oddes
           with
           our selves
           :
           and
           our
           affections
           are
           not
           more
           often
           mis-led
           by
           ,
           our
           erroneous
           understanding
           ,
           than
           our
           understanding
           and
           right
           judgement
           is
           haled
           aside
           by
           our
           vitious
           affections
           .
           What
           man
           in
           the
           world
           ,
           that
           knowes
           himselfe
           ,
           but
           will
           confesse
           that
           even
           in
           naturalibus
           and
           moralibus
           ,
           much
           more
           in
           spiritualibus
           he
           may
           often
           say
           with
           
             Medea
             —
             Video
             meliora
             proboque
             ,
             Deteriora
             sequor
             ?
          
           Wherefore
           we
           reject
           this
           Opinion
           ,
           that
           there
           is
           no
           vitious
           inclination
           properly
           inherent
           in
           the
           affections
           ,
           besides
           that
           which
           is
           brought
           upon
           them
           
             per
             t●n●bras
             mentis
          
           ,
           through
           the
           error
           of
           the
           understanding
           :
           wee
           detest
           this
           assertion
           as
           a
           fond
           and
           false
           imagination
           ,
           and
           we
           confesse
           with
           the
           Apostle
           ,
           that
           even
           when
           we
           know
           ,
           allow
           of
           ,
           consent
           unto
           the
           goodnesse
           of
           
           the
           Law
           ,
           and
           delight
           in
           it
           in
           part
           ,
           yet
           then
           wee
           cannot
           alwayes
           doe
           what
           we
           would
           ,
           but
           through
           the
           Law
           of
           Sinne
           in
           our
           corrupt
           wills
           and
           affections
           ,
           are
           led
           captive
           to
           disobedience
           .
           Their
           third
           error
           is
           this
           :
        
         
           3.
           
           That
           the
           affections
           may
           be
           ,
           excitati
           ,
           stirred
           up
           and
           quickened
           with
           true
           love
           of
           goodnesse
           and
           hatred
           of
           evill
           ,
           before
           such
           time
           as
           a
           man
           be
           converted
           .
        
         
           The
           Arminians
           are
           wonderfull
           obscure
           in
           explicating
           unto
           us
           their
           new
           invented
           opinion
           concerning
           the
           Excitation
           of
           the
           Affections
           ,
           which
           they
           make
           the
           second
           worke
           of
           Grace
           preceding
           mans
           true
           Conversion
           .
           They
           tell
           us
           not
           in
           plaine
           termes
           what
           affections
           they
           meane
           ,
           nor
           yet
           what
           kinde
           of
           Excitation
           and
           Vivification
           it
           is
           they
           would
           have
           .
           Wherefore
           we
           are
           more
           particularly
           to
           enquire
           of
           both
           .
           For
           Affections
           or
           Passions
           in
           man
           they
           are
           of
           two
           sorts
           :
        
         
           1.
           
           Sensuall
           belonging
           to
           the
           Sensitive
           Appetite
           ,
           and
           
           directed
           by
           the
           phantasie
           :
           these
           are
           common
           to
           brute
           beasts
           with
           us
           ,
           and
           arise
           from
           one
           like
           temper
           and
           constitution
           in
           both
           .
           The
           object
           of
           these
           is
           all
           Naturall
           good
           or
           evill
           .
        
         
           2.
           
           Rationall
           ,
           appertaining
           to
           the
           reasonable
           Appetite
           or
           Will
           ,
           and
           guided
           by
           the
           Vnderstanding
           .
           These
           are
           proper
           to
           man
           ,
           and
           they
           have
           their
           originall
           from
           the
           substance
           of
           the
           reasonable
           soule
           ,
           in
           which
           they
           alwaies
           remaine
           ,
           not
           onely
           when
           it
           is
           in
           the
           body
           ,
           but
           even
           when
           t
           is
           severed
           from
           it
           .
           For
           feare
           ,
           hope
           ,
           love
           ,
           hatred
           ,
           joy
           ,
           griefe
           ,
           &c.
           are
           in
           the
           damned
           and
           blessed
           Spirits
           as
           well
           as
           living
           men
           .
           The
           object
           of
           these
           properly
           humane
           passions
           ,
           is
           all
           Morall
           and
           Spirituall
           good
           or
           evill
           .
           I
           neede
           not
           among
           so
           many
           learned
           ,
           Artists
           stand
           curiously
           upon
           the
           distinction
           of
           these
           two
           sorts
           of
           passions
           in
           man
           :
           the
           identitie
           of
           names
           in
           both
           sorts
           hath
           caused
           some
           confusion
           ;
           but
           in
           reason
           the
           diversity
           of
           their
           nature
           is
           evident
           .
           Wherefore
           I
           goe
           on
           to
           see
           what
           is
           meant
           by
           Excitation
           or
           Stirring
           up
           of
           the
           affections
           :
           whereby
           we
           can
           understand
           nothing
           else
           ,
           but
           their
           right
           and
           orderly
           motions
           about
           their
           proper
           objects
           .
           As
           in
           the
           particulars
           ,
           Sensuall
           passions
           are
           then
           duely
           excited
           when
           they
           are
           moved
           about
           any
           Naturall
           good
           or
           evill
           ,
           according
           to
           the
           instinct
           of
           Nature
           in
           brute
           beasts
           ,
           and
           according
           to
           the
           same
           instinct
           of
           Nature
           in
           man
           ,
           but
           guided
           and
           moderated
           by
           right
           reason
           .
           Reasonable
           Affections
           are
           then
           duely
           stirred
           up
           ,
           when
           their
           motions
           about
           all
           Spirituall
           and
           Morall
           good
           or
           evill
           ,
           are
           conformable
           to
           the
           quality
           of
           the
           object
           affected
           ,
           and
           to
           the
           rules
           of
           a
           rightly
           informed
           understanding
           .
        
         
           Let
           us
           now
           see
           what
           affections
           they
           bee
           that
           grace
           workes
           upon
           ,
           and
           how
           they
           are
           excited
           before
           men
           are
           converted
           .
        
         
           For
           Sensuall
           affections
           tending
           to
           a
           meer
           Naturall
           good
           or
           evill
           ,
           albeit
           it
           bee
           most
           true
           ,
           that
           Grace
           sanctifying
           us
           throughout
           hath
           a
           singular
           work
           upon
           them
           too
           ,
           in
           moderating
           the
           excesse
           ,
           and
           repressing
           the
           distempered
           motions
           of
           such
           passions
           as
           arise
           from
           our
           Naturall
           or
           Personall
           
           temper
           ,
           as
           of
           choler
           ,
           lust
           ,
           &c.
           yet
           we
           will
           not
           be
           so
           uncharitable
           ,
           as
           to
           thinke
           our
           adversaries
           meane
           these
           affections
           in
           this
           businesse
           :
           For
        
         
           1.
           
           It
           is
           a
           strange
           fancy
           ,
           to
           thinke
           that
           grace
           should
           begin
           to
           rectifie
           the
           inferiour
           ,
           faculties
           in
           a
           man
           ,
           before
           it
           have
           put
           in
           order
           the
           superiour
           ,
           to
           rectifie
           the
           sensitive
           appetite
           ,
           and
           leave
           the
           will
           disordered
           .
           God
           is
           no
           such
           preposterous
           Physitian
           ,
           who
           ,
           
             cùm
             capiti
             mederi
             debeat
             ,
             cur●t
             reduviam
             ,
          
           when
           the
           head
           is
           sicke
           applies
           a
           plaister
           to
           the
           ●ingers
           ends
           .
        
         
           2.
           
           Againe
           ,
           what
           singular
           preparation
           to
           Faith
           is
           it
           ,
           that
           our
           naturall
           affections
           be
           well
           qualified
           in
           their
           motions
           about
           naturall
           and
           bodily
           things
           ?
           I
           confesse
           t
           is
           good
           they
           should
           be
           so
           ,
           but
           what
           speciall
           vertue
           hath
           that
           to
           procure
           unto
           mans
           will
           a
           free
           exercise
           of
           its
           liberty
           in
           Heavenly
           or
           Spirituall
           things
           ?
           as
           the
           Arminians
           affirme
           the
           excitation
           of
           the
           affections
           doth
           .
           Vnlesse
           we
           should
           goe
           further
           ,
           and
           make
           Spirituall
           things
           the
           object
           of
           the
           Sensitive
           Appetite
           ,
           which
           were
           to
           elevate
           it
           farre
           above
           its
           naturall
           power
           ,
           and
           is
           an
           absurdity
           too
           grosse
           to
           be
           imagined
           by
           any
           learned
           man.
           
        
         
           Wherefore
           it
           must
           bee
           that
           other
           sort
           of
           affections
           which
           we
           call
           Rationall
           and
           Humane
           ,
           whose
           object
           is
           vertue
           or
           vice
           ,
           all
           Spirituall
           and
           Morall
           good
           or
           evill
           .
           Of
           these
           then
           wee
           are
           to
           enquire
           how
           in
           an
           Vnconverted
           person
           they
           are
           stirred
           up
           in
           their
           motions
           about
           such
           objects
           as
           are
           Spiritually
           good
           or
           evill
           .
           The
           Arminians
           give
           a
           very
           large
           allowance
           of
           grace
           to
           an
           Vnregenerate
           man
           ,
           and
           they
           tell
           us
           ,
           that
           Besides
           the
           knowledge
           of
           sinne
           ,
           a
           sorrow
           for
           it
           in
           regard
           of
           punishment
           ,
           a
           feare
           of
           Gods
           wrath
           ,
           a
           desire
           to
           be
           free
           from
           it
           ,
           (
           all
           which
           we
           confesse
           may
           be
           in
           a
           man
           Vnregenerate
           )
           besides
           these
           ,
           there
           are
           ,
           say
           they
           ,
           in
           such
           a
           one
           ,
           a
           deploring
           of
           his
           Spirituall
           death
           in
           sin
           and
           utter
           impotency
           to
           doe
           any
           good
           ,
           a
           griefe
           for
           the
           offending
           of
           the
           divine
           Majesty
           ,
           a
           desire
           of
           Grace
           and
           the
           Spirit
           of
           regeneration
           to
           be
           given
           him
           ,
           a
           hungring
           and
           thirsting
           after
           Righteousnesse
           and
           Life
           ,
           a
           love
           of
           Goodnesse
           and
           hatred
           of
           
           evill
           ,
           Humility
           ,
           Prayer
           ,
           and
           Confession
           of
           sinnes
           ,
           an
           inward
           purpose
           of
           heart
           to
           set
           upon
           a
           reformation
           of
           life
           ,
           in
           briefe
           ,
           an
           Vnregenerate
           man
           may
           offer
           to
           God
           the
           sacrifice
           of
           a
           contrite
           and
           broken
           heart
           ,
           yea
           God
           may
           give
           a
           man
           a
           new
           heart
           ,
           and
           yet
           he
           not
           be
           converted
           till
           afterward
           ,
           as
           some
           of
           them
           affirme
           ,
           shamefully
           abusing
           that
           place
           ,
           Ier.
           24.
           7.
           
           Yee
           will
           wonder
           what
           maner
           of
           thing
           these
           men
           make
           the
           Conversion
           of
           a
           sinner
           to
           bee
           ,
           who
           ascribe
           so
           many
           things
           to
           a
           man
           unconverted
           ,
           as
           they
           can
           hardly
           tell
           what
           more
           to
           attribute
           unto
           him
           after
           his
           Conversion
           .
           But
           to
           make
           short
           ,
           let
           us
           aske
           them
           touching
           this
           change
           of
           the
           heart
           and
           affections
           in
           a
           man
           unregenerate
           ,
           whether
           these
           Stirrings
           of
           his
           affections
           moving
           him
           towards
           Grace
           and
           Godlinesse
           be
           true
           or
           counterfeit
           .
        
         
           If
           these
           motions
           be
           indeed
           true
           and
           right
           ,
           so
           that
           an
           unconverted
           man
           doe
           truely
           sorrow
           for
           his
           sinnefull
           state
           ,
           truely
           grieve
           for
           Gods
           displeasure
           ,
           truely
           desire
           the
           grace
           of
           regeneration
           ,
           heartily
           thirst
           after
           righteousnesse
           ,
           unfainedly
           love
           the
           truth
           ,
           if
           he
           be
           truely
           humble
           ,
           can
           pray
           ,
           confesse
           sinne
           ,
           purpose
           amendment
           ,
           and
           all
           this
           truly
           without
           hypocrisie
           ,
           then
           wee
           desire
           to
           bee
           resolved
           in
           these
           doubts
           :
        
         
           1.
           
           What
           can
           be
           done
           by
           a
           man
           after
           his
           Conversion
           ,
           more
           than
           he
           can
           doe
           in
           these
           things
           before
           he
           be
           converted
           ?
           At
           all
           times
           he
           can
           but
           doe
           them
           truely
           ,
           that
           is
           ,
           spiritually
           :
           and
           this
           he
           may
           doe
           as
           well
           before
           as
           after
           Conversion
           .
        
         
           2.
           
           Whether
           it
           be
           not
           admirable
           and
           unconceivable
           to
           any
           mans
           understanding
           ,
           how
           the
           affections
           can
           bee
           thus
           moved
           ,
           and
           yet
           the
           will
           remaine
           untouched
           .
           For
           whereas
           they
           say
           that
           a
           sinner
           may
           out
           of
           true
           sense
           and
           sorrow
           for
           sinne
           ,
           truely
           desire
           grace
           and
           freedome
           by
           Christ
           ,
           before
           such
           time
           as
           his
           will
           doth
           assent
           to
           the
           promise
           of
           Mercy
           ,
           it
           is
           most
           strange
           ,
           how
           t
           is
           possible
           that
           a
           man
           should
           heartily
           and
           unfainedly
           desire
           the
           benefite
           of
           the
           Promise
           of
           grace
           in
           Christ
           ,
           and
           yet
           at
           the
           same
           time
           not
           assent
           and
           embrace
           the
           promise
           offered
           unto
           him
           .
           T
           is
           as
           if
           we
           should
           
           say
           a
           man
           may
           Desire
           a
           thing
           and
           yet
           not
           Will
           it
           :
           when
           as
           to
           desire
           is
           nothing
           but
           an
           action
           of
           the
           will.
           And
           the
           very
           same
           is
           true
           of
           all
           the
           affections
           ,
           that
           they
           are
           but
           divers
           Motions
           of
           the
           Will
           about
           divers
           objects
           ,
           (
           as
           the
           irrationall
           passions
           are
           of
           the
           Sensitive
           Appetite
           )
           and
           therefore
           to
           make
           such
           separation
           betweene
           the
           Will
           and
           the
           Affections
           in
           the
           reasonable
           soule
           ,
           as
           that
           the
           Affections
           should
           be
           Excited
           and
           yet
           the
           Will
           not
           moved
           ,
           is
           ,
           to
           speak
           favourably
           ,
           a
           very
           unlearned
           imagination
           .
        
         
           3.
           
           Whether
           that
           argument
           used
           to
           comfort
           distressed
           consciences
           ,
           namely
           ,
           That
           he
           who
           truly
           desires
           grace
           ,
           hath
           true
           grace
           ,
           whether
           I
           say
           this
           argument
           of
           Consolation
           used
           by
           the
           skilfullest
           Divines
           and
           accounted
           hitherto
           unanswerable
           by
           men
           or
           divells
           ,
           be
           not
           now
           by
           this
           doctrine
           utterly
           made
           of
           no
           worth
           ,
           if
           this
           of
           Arminius
           his
           followers
           be
           to
           be
           allowed
           ,
           that
           a
           man
           may
           unfainedly
           desire
           to
           bee
           good
           and
           to
           be
           regenerate
           ,
           and
           yet
           be
           unconverted
           and
           so
           without
           all
           true
           goodnesse
           as
           yet
           .
           But
           that
           assertion
           of
           our
           Divines
           ,
           
             [
             That
             the
             true
             desire
             of
             grace
             ,
             is
             from
             true
             grace
             ,
             and
             a
             part
             of
             true
             grace
             ]
          
           shall
           stand
           fast
           as
           founded
           on
           Scripture
           and
           sound
           Reason
           ,
           when
           all
           Arminianisme
           shall
           lie
           in
           the
           dust
           .
        
         
           If
           these
           Motions
           in
           an
           unregenerate
           man
           bee
           not
           True
           ,
           but
           False
           &
           Counterfeit
           ,
           then
           have
           they
           made
           much
           adoe
           to
           little
           purpose
           ,
           preparing
           a
           man
           to
           that
           Faith
           and
           Conversion
           which
           is
           true
           ,
           by
           counterfeit
           and
           hypocriticall
           meanes
           .
           But
           they
           will
           say
           that
           these
           desires
           and
           affections
           though
           they
           are
           not
           Spirituall
           ,
           yet
           in
           their
           kinde
           they
           are
           true
           and
           not
           counterfeit
           ,
           because
           they
           are
           true
           Morall
           or
           Naturall
           desires
           .
           To
           which
           I
           answer
           ,
           that
           the
           rule
           to
           judge
           of
           the
           truth
           of
           our
           desires
           is
           this
           ,
           Wee
           must
           compare
           our
           affections
           with
           the
           Nature
           of
           those
           things
           that
           wee
           doe
           affect
           :
           if
           our
           affections
           towards
           them
           be
           such
           as
           the
           Quality
           of
           the
           things
           themselves
           require
           ,
           then
           are
           they
           right
           and
           good
           :
           if
           not
           ,
           they
           are
           false
           and
           evill
           :
           as
           to
           make
           it
           plaine
           by
           an
           instance
           or
           two
           ;
           When
           a
           husband
           loves
           his
           wife
           but
           only
           as
           his
           whoore
           to
           satisfie
           his
           lust
           ,
           this
           love
           
           though
           it
           may
           be
           very
           ●ervent
           and
           not
           dissembled
           ,
           yet
           t
           is
           a
           false
           love
           because
           it
           is
           not
           Matrimoniall
           agreeable
           to
           the
           qualitie
           of
           a
           Wife
           the
           object
           thereof
           .
           When
           Balaam
           desired
           the
           death
           of
           the
           righteous
           ,
           no
           question
           but
           hee
           spake
           as
           he
           thought
           without
           dissembling
           ,
           but
           yet
           this
           his
           desire
           was
           false
           ,
           because
           he
           desired
           it
           not
           according
           to
           the
           true
           nature
           thereof
           ,
           as
           it
           requires
           a
           sanctified
           life
           to
           bring
           us
           to
           a
           happy
           end
           ;
           which
           Balaam
           would
           none
           of
           .
           When
           a
           Turke
           hopes
           for
           heaven
           that
           there
           hee
           may
           live
           in
           carnall
           pleasures
           ,
           according
           to
           Mahomets
           beastly
           ●aw
           ,
           't
           is
           true
           that
           hee
           hopes
           ,
           but
           't
           is
           false
           that
           he
           hopes
           truly
           ,
           because
           he
           mistakes
           the
           qualitie
           of
           Heavenly
           joyes
           which
           are
           spirituall
           not
           carnall
           .
           So
           in
           like
           manner
           (
           generally
           )
           when
           Spirituall
           things
           are
           affected
           spiritually
           in
           such
           a
           manner
           as
           is
           conformable
           to
           their
           nature
           and
           qualitie
           ,
           then
           are
           our
           affections
           rightly
           and
           well
           moved
           towards
           them
           ,
           as
           to
           love
           goodnesse
           because
           it
           is
           of
           God
           ,
           to
           hate
           sinne
           because
           't
           is
           contrary
           to
           the
           holinesse
           of
           Gods
           nature
           and
           law
           ,
           to
           desire
           grace
           ,
           to
           the
           end
           that
           it
           may
           correct
           the
           corruption
           of
           nature
           ,
           to
           wish
           for
           heaven
           ,
           that
           we
           may
           have
           communion
           with
           God
           in
           the
           beholding
           of
           his
           glory
           and
           our
           constant
           worshipping
           of
           him
           .
           These
           affections
           are
           true
           ,
           but
           they
           are
           such
           as
           never
           arise
           in
           the
           heart
           of
           man
           till
           it
           be
           purified
           and
           made
           Holy
           by
           the
           Spirit
           of
           Grace
           .
           But
           on
           the
           contrary
           ,
           when
           Spirituall
           things
           are
           affected
           only
           as
           things
           that
           are
           Naturally
           or
           Morally
           good
           or
           evill
           ,
           such
           affections
           are
           false
           and
           of
           no
           worth
           :
           as
           if
           a
           man
           desire
           grace
           because
           t
           is
           a
           commendable
           qualitie
           ,
           or
           redemption
           ,
           because
           t
           is
           good
           to
           be
           free
           from
           miserie
           ,
           or
           heaven
           ,
           because
           t
           is
           a
           pleasant
           thing
           to
           be
           at
           ease
           :
           such
           affections
           are
           as
           farre
           from
           truth
           ,
           as
           the
           eye
           is
           from
           right
           seeing
           ,
           when
           it
           mistakes
           greene
           for
           yellow
           ,
           or
           a
           man
           for
           a
           post
           .
           And
           such
           ,
           in
           a
           man
           unconverted
           ,
           are
           all
           his
           Affections
           about
           Spirituall
           things
           .
           Wherefore
           when
           they
           tell
           us
           of
           a
           true
           Love
           of
           goodnesse
           ,
           a
           true
           Hatred
           of
           evill
           ,
           &c.
           in
           a
           man
           unregenerate
           ,
           they
           speake
           strange
           paradoxes
           against
           reason
           and
           Scripture
           ,
           affirming
           that
           they
           who
           have
           not
           the
           Spirit
           ,
           are
           naturall
           
           men
           ,
           
             Iud.
             ver
          
           .
           19.
           and
           that
           the
           Naturall
           man
           perceiveth
           not
           the
           things
           of
           the
           Spirit
           ,
           and
           cannot
           Spiritually
           discerne
           ,
           and
           therefore
           not
           Spiritually
           desire
           them
           ,
           1
           Cor.
           3.
           and
           againe
           ,
           that
           whatsoever
           is
           borne
           of
           the
           flesh
           is
           flesh
           ;
           Ioh.
           3.
           6.
           
           Albeit
           therefore
           we
           denie
           not
           but
           that
           there
           are
           ordinarily
           many
           Preparations
           whereby
           God
           brings
           a
           man
           to
           grace
           ,
           and
           that
           the
           Word
           workes
           many
           effects
           ,
           both
           upon
           the
           Heart
           and
           lives
           of
           men
           even
           whilest
           they
           are
           as
           yet
           destitute
           of
           true
           Grace
           :
           yet
           as
           for
           those
           affections
           which
           our
           Adversaries
           place
           in
           m●n
           unregenerate
           ,
           we
           affirme
           that
           they
           are
           not
           antecedents
           but
           consequents
           and
           parts
           of
           true
           Conversion
           .
           For
           can
           hee
           that
           is
           dead
           in
           sinne
           bewaile
           his
           Spirituall
           death
           ?
           Can
           he
           that
           is
           in
           the
           flesh
           ,
           and
           so
           an
           enemie
           to
           God
           ,
           yet
           greve
           for
           displeasing
           of
           him
           ?
           Can
           he
           truly
           desire
           the
           Spirit
           of
           regeneration
           ,
           that
           is
           of
           the
           c
           world
           and
           cannot
           receive
           the
           Spirit
           because
           it
           seeth
           him
           not
           neither
           knoweth
           him
           ?
           Can
           a
           man
           thirst
           after
           righteousnesse
           and
           yet
           not
           be
           d
           blessed
           nor
           satisfied
           ?
           Can
           a
           man
           hate
           evill
           ,
           who
           yet
           e
           loves
           not
           the
           Lord
           ?
           Can
           hee
           love
           God
           that
           is
           f
           not
           borne
           of
           him
           ?
           Can
           he
           be
           humble
           that
           hath
           not
           the
           sanctifying
           Spirit
           ,
           one
           g
           fruite
           whereof
           is
           meeknesse
           and
           humblenesse
           of
           minde
           ?
           May
           a
           true
           prayer
           be
           made
           without
           the
           helpe
           of
           the
           Holy
           h
           Ghost
           ?
           Will
           there
           ever
           be
           a
           true
           Confession
           in
           the
           mouth
           when
           there
           is
           not
           Faith
           and
           Repentance
           in
           the
           heart
           ?
           How
           can
           that
           heart
           be
           a
           new
           heart
           ,
           a
           contrite
           and
           broken
           heart
           sensible
           of
           sinne
           ,
           which
           is
           not
           yet
           changed
           out
           of
           stone
           into
           flesh
           ?
           Can
           hee
           have
           a
           full
           purpose
           of
           heart
           to
           i
           amend
           his
           life
           and
           cleave
           unto
           the
           Lord
           ,
           whose
           heart
           is
           not
           yet
           touched
           with
           sanctifying
           Grace
           ?
           Whatsoever
           shadow
           of
           these
           things
           may
           appeare
           in
           an
           unregenerate
           man
           ,
           it
           is
           certaine
           none
           can
           be
           done
           in
           truth
           but
           by
           those
           only
           in
           whom
           the
           Holy
           Ghost
           hath
           begun
           the
           worke
           of
           true
           Sanctification
           .
           I
           might
           stand
           upon
           the
           further
           proofe
           of
           every
           particular
           were
           it
           needfull
           :
           but
           I
           passe
           on
           to
           their
           fourth
           Error
           ,
           which
           is
           concerning
           mans
           Will
           :
        
         
           4.
           
           That
           the
           Will
           of
           man
           is
           not
           capable
           of
           any
           Habituall
           
           qualities
           inherent
           in
           it
           ,
           whether
           of
           grace
           or
           corruption
           .
           Only
           a
           meere
           liberty
           it
           hath
           to
           Will
           or
           Nill
           any
           thing
           ,
           and
           besides
           this
           liberty
           there
           never
           was
           ,
           is
           ,
           nor
           can
           be
           in
           it
           any
           other
           quality
           .
           Whence
           it
           followes
           ,
           that
           the
           Will
           is
           not
           to
           be
           termed
           good
           or
           evill
           from
           any
           inward
           disposition
           of
           it selfe
           ,
           but
           onely
           from
           the
           actions
           of
           it
           according
           as
           it
           is
           lead
           or
           mis-led
           by
           the
           light
           or
           darkenesse
           of
           the
           understanding
           ,
           and
           by
           the
           rectitude
           or
           depravation
           of
           the
           affections
           .
        
         
           Of
           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
           
           and
           brutish
           affections
           ,
           were
           most
           absurd
           .
           And
           if
           as
           it
           is
           ,
           the
           Soule
           of
           man
           be
           there
           meant
           ,
           it
           cannot
           be
           but
           a
           nice
           subtilty
           beyond
           the
           intention
           of
           Scriptures
           to
           exclude
           the
           Will
           from
           having
           any
           part
           in
           that
           good
           or
           evill
           which
           is
           attributed
           to
           the
           Heart
           :
           as
           if
           by
           the
           Heart
           were
           meant
           only
           the
           understanding
           part
           of
           the
           Soule
           .
        
         
           3.
           
           Wee
           preferre
           the
           uniforme
           judgement
           of
           all
           the
           learned
           hitherto
           ,
           above
           the
           opinion
           of
           one
           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
           onely
           in
           the
           actions
           but
           in
           the
           inward
           qualities
           thereof
           :
           so
           our
           will
           is
           truely
           and
           properly
           corrupt
           ,
           not
           onely
           in
           its
           evill
           actions
           ,
           but
           also
           the
           inward
           vitious
           disposition
           thereof
           .
           This
           is
           the
           fourth
           errour
           ,
           the
           fifth
           is
           but
           a
           consectary
           of
           the
           former
           ;
           namely
           ,
        
         
           5.
           
           That
           the
           wll
           of
           a
           man
           Vnregenerate
           hath
           a
           naturall
           freedome
           to
           choose
           any
           Spirituall
           good
           thing
           as
           soone
           as
           it
           is
           made
           knowne
           vnto
           him
           .
        
         
           For
           ,
           say
           they
           ,
           the
           Will
           of
           man
           hath
           no
           other
           property
           but
           onely
           liberty
           :
           when
           man
           fell
           and
           lost
           other
           good
           qualities
           ,
           his
           will
           had
           no
           hurt
           ,
           but
           retained
           its
           liberty
           perfect
           and
           entire
           .
           So
           that
           an
           Vnregenerate
           man
           after
           once
           hee
           knowes
           any
           Spirituall
           good
           thing
           offered
           unto
           him
           ,
           hath
           naturally
           as
           much
           freedome
           of
           will
           to
           embrace
           it
           ,
           even
           as
           Adam
           had
           in
           his
           Innocency
           ,
           or
           as
           any
           man
           can
           have
           after
           his
           Conversion
           .
           But
           this
           opinion
           falls
           to
           the
           ground
           with
           
           the
           former
           upon
           which
           it
           is
           built
           ,
           presupposing
           that
           there
           is
           no
           vitious
           quality
           in
           the
           will
           drawing
           it
           to
           evill
           .
           But
           we
           know
           that
           to
           be
           false
           ,
           and
           therefore
           we
           confesse
           ,
           that
           untill
           such
           time
           as
           God
           doe
           heale
           that
           disease
           and
           replant
           in
           our
           wills
           their
           primitive
           integrity
           ,
           they
           are
           utterly
           dead
           in
           sinne
           ,
           captives
           and
           bond-slaves
           of
           corruption
           .
           So
           that
           however
           they
           have
           some
           liberty
           in
           Naturall
           ,
           Civill
           ,
           or
           Externall
           Spirituall
           things
           :
           yet
           in
           regard
           of
           true
           Grace
           and
           Holinesse
           they
           have
           no
           liberty
           at
           all
           to
           will
           and
           choose
           that
           ,
           but
           are
           wholly
           enthralled
           unto
           sinne
           ;
           according
           to
           that
           of
           the
           Apostle
           ,
           Rom.
           6
           20.
           
           When
           yee
           were
           the
           servants
           of
           sinne
           ,
           yee
           were
           free
           from
           righteousnesse
           :
           and
           ,
           Rom.
           8.
           7.
           
           The
           carnall
           minde
           is
           enmity
           against
           God
           ;
           for
           it
           is
           not
           subject
           to
           the
           Law
           of
           God
           ,
           neither
           indeede
           can
           bee
           .
           Doe
           they
           not
           then
           manifestly
           give
           the
           Scripture
           the
           lie
           ,
           that
           affirme
           a
           man
           in
           the
           state
           of
           unregeneration
           (
           who
           ,
           without
           doubt
           ,
           is
           ,
           if
           any
           be
           ,
           a
           servant
           of
           sinne
           ,
           and
           carnally
           minded
           )
           is
           notwithstanding
           free
           unto
           righteousnesse
           ,
           and
           may
           be
           even
           of
           his
           owne
           naturall
           power
           subject
           to
           the
           Law
           of
           God
           ,
           commanding
           him
           faith
           and
           obedience
           ?
           There
           are
           yet
           other
           errors
           :
           the
           sixth
           therefore
           is
           this
           ,
        
         
           6.
           
           That
           mans
           Conversion
           begins
           in
           the
           Act
           of
           Beleeving
           ,
           
           not
           in
           the
           Habit
           of
           Faith
           infused
           .
        
         
           I
           have
           heretofore
           touched
           upon
           this
           point
           in
           shewing
           the
           falshood
           of
           that
           assertion
           of
           theirs
           ,
           That
           Conversion
           begins
           in
           some
           worke
           that
           we
           do
           ,
           not
           in
           a
           worke
           that
           God
           first
           doth
           .
           Here
           you
           are
           further
           to
           note
           whereto
           tends
           this
           opinion
           ,
           and
           that
           is
           ,
           to
           establish
           their
           other
           opinion
           of
           Falling
           away
           from
           grace
           .
           For
           seeing
           Conversion
           is
           nothing
           but
           the
           Act
           of
           Beleeving
           ,
           &
           this
           Act
           is
           freely
           in
           our
           power
           ,
           as
           not
           to
           do
           it
           at
           first
           ,
           so
           when
           it
           is
           once
           done
           ,
           not
           to
           repeat
           it
           often
           for
           the
           continuance
           of
           our
           Conversion
           ,
           it
           follows
           thence
           that
           as
           it
           was
           in
           our
           power
           not
           to
           become
           Converts
           by
           not
           doing
           that
           Act
           ,
           so
           being
           Converted
           ,
           t
           is
           in
           our
           power
           to
           relapse
           by
           not
           continuing
           to
           doe
           it
           .
           For
           which
           purpose
           they
           deny
           that
           there
           is
           any
           such
           thing
           as
           the
           grace
           of
           Faith
           infused
           into
           the
           heart
           ;
           yea
           ,
           that
           there
           
           is
           any
           constant
           habit
           of
           Faith
           at
           all
           ,
           and
           that
           a
           man
           is
           not
           termed
           a
           Beleever
           from
           the
           Habit
           ,
           but
           from
           the
           Acts
           of
           Faith
           ,
           which
           being
           transient
           and
           vanishing
           ,
           Faith
           ceaseth
           when
           they
           cease
           .
           So
           that
           belike
           when
           a
           godly
           man
           is
           asleepe
           
           he
           hath
           no
           faith
           ,
           when
           Noah
           and
           all
           his
           Family
           were
           asleepe
           in
           the
           Arke
           ,
           then
           Faith
           ceased
           in
           the
           Church
           ;
           and
           seeing
           by
           faith
           we
           please
           God
           ,
           men
           asleepe
           or
           dying
           in
           a
           Lethargy
           doe
           not
           please
           God.
           T
           is
           wonder
           but
           these
           men
           will
           deny
           all
           other
           Habits
           too
           :
           and
           say
           that
           David
           had
           no
           skill
           in
           Musicke
           ,
           but
           that
           his
           right
           hand
           had
           forgot
           her
           cunning
           as
           soone
           as
           he
           had
           layd
           his
           Harpe
           aside
           .
           They
           may
           aswell
           denie
           the
           one
           as
           the
           other
           ,
           both
           are
           alike
           ridiculous
           .
           There
           is
           yet
           one
           Error
           more
           ,
           and
           that
           is
           this
           ;
        
         
           7.
           
           That
           mans
           Conversion
           is
           properly
           nothing
           but
           the
           Act
           of
           Beleeving
           the
           Promise
           of
           Grace
           .
        
         
           This
           restraint
           of
           our
           Conversion
           unto
           so
           narrow
           a
           compasse
           ,
           as
           first
           to
           bring
           it
           from
           the
           Habit
           of
           Faith
           ,
           to
           the
           Act
           of
           Beleeving
           ,
           and
           then
           to
           appropriate
           it
           to
           that
           Act
           without
           so
           much
           as
           once
           mentioning
           any
           other
           graces
           :
           this
           narrow
           conceit
           touching
           our
           Conversion
           is
           that
           which
           hath
           filled
           the
           writings
           of
           many
           learned
           about
           this
           point
           with
           much
           darknesse
           and
           confusion
           .
           They
           so
           speake
           and
           write
           of
           Conversion
           as
           if
           it
           began
           in
           that
           one
           and
           only
           Action
           of
           mans
           will
           Consenting
           to
           the
           promise
           of
           mercy
           in
           Christ.
           But
           this
           is
           without
           all
           ground
           .
           To
           convert
           is
           not
           only
           to
           beleeve
           ,
           but
           to
           repent
           ,
           to
           love
           God
           and
           our
           Neighbour
           ,
           to
           abstaine
           from
           every
           evill
           way
           ,
           to
           practise
           all
           duties
           of
           Piety
           and
           Goodnesse
           :
           these
           acts
           are
           as
           proper
           and
           immediat
           parts
           of
           true
           Conversion
           ,
           as
           Faith.
           Nor
           doth
           the
           Scripture
           so
           much
           as
           intimate
           any
           such
           limitation
           ,
           as
           to
           appropriate
           our
           Conversion
           to
           the
           Act
           of
           Faith
           :
           nay
           ,
           t
           is
           manifest
           that
           the
           Scriptures
           when
           they
           speake
           of
           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
           
           together
           ,
           and
           see
           what
           is
           the
           finall
           upshot
           of
           this
           Opinion
           :
           all
           things
           being
           reckoned
           ,
           t
           is
           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
           ,
           that
           's
           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
           that
           's
           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
           
           of
           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
           ?
           T
           is
           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
           
           from
           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
           ,
           *
           
             Zelus
             omnis
             ,
             cura
             &
             sludium
             ad
             obtinendam
             salutem
             adhibitum
             ante
             ipsam
             Fidem
             &
             Spiritum
             renovationis
             vanum
             est
             atque
             irritum
             ,
             quinimo
             noxium
             magis
             homini
             quam
             utile
             &
             fructuosum
             .
          
           Which
           assertion
           were
           most
           dangerous
           ,
           because
           it
           opens
           a
           wide
           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
           onely
           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
           
           to
           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
           
           or
           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
           ,
           
           than
           to
           doe
           it
           amisse
           :
           because
           ,
           our
           disobedience
           is
           Totall
           in
           not
           doing
           ,
           but
           onely
           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
           ,
           t
           is
           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
           
           and
           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
           
           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
           
           Every
           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
           ,
           *
           
             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
           :
           *
           wherefore
           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
          
           a
           
             God
             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
          
           b
           
             say
             unto
             God
             ,
             Depart
             from
             〈◊〉
             wee
             desire
             not
             the
             knowledge
             of
             thy
             wayes
             ]
          
           that
           [
           c
           
             God
             stretcheth
             forth
             his
             hands
             all
             the
             day
             long
             to
             a
             rebellio●s
             and
             gainesaying
             people
             ]
          
           that
           
             [
             hee
          
           d
           
             calleth
             and
             they
             refuse
          
           ]
           that
           e
           
             [
             they
             have
             eyes
             to
             see
             and
             will
             not
             see
             ,
             eares
             to
             heare
             and
             heare
             not
             ]
          
           that
           
             [
             they
          
           f
           
             resist
             the
             Holy
             Ghost
          
           ]
           that
           g
           
             [
             they
             Rebell
             and
             vexe
             his
             Holy
             Spirit
             ]
          
           that
           
             [
             Christ
          
           h
           
             would
             have
             gathered
             Ierusalem
             
             but
             shee
             woulld
             not
             ]
          
           that
           
             [
             hee
          
           i
           
             preached
             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
           k
           setting
           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
           a
           may
           bee
           received
           in
           vaine
           ,
           that
           b
           this
           talent
           may
           be
           hidden
           in
           the
           ground
           and
           become
           unprofitable
           :
           as
           Scriptures
           together
           with
           lamentable
           experience
           testifie
           in
           three
           c
           parts
           of
           ●oure
           that
           heare
           the
           Word
           unprofitably
           ,
           in
           those
           temporary
           outside
           seeming
           Christians
           ,
           who
           d
           after
           illumination
           in
           the
           truth
           and
           much
           affection
           to
           goodnesse
           ,
           quite
           fallaway
           :
           and
           e
           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
           mercie
           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
           
           our
           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
           
           Forme
           ,
           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
           onely
           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
           
           To
           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
           
           man
           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
           
           not
           that
           it
           may
           be
           regenerate
           ,
           but
           because
           it
           is
           regenerate
           .
           And
           therefore
           that
           is
           an
           errour
           of
           the
           coursest
           bran
           ,
           when
           our
           adversaries
           make
           the
           act
           of
           Beleeving
           to
           go
           before
           our
           Sanctification
           :
           whereas
           nothing
           is
           more
           certain
           than
           this
           ,
           that
           all
           holy
           actions
           whether
           of
           Faith
           or
           any
           other
           grace
           come
           from
           that
           common
           root
           of
           holinesse
           infused
           into
           our
           soules
           .
           Now
           then
           touching
           these
           actions
           proceeding
           from
           grace
           inherent
           the
           question
           is
           ,
           how
           farre
           they
           are
           in
           mans
           power
           to
           refuse
           the
           doing
           of
           them
           :
           and
           the
           question
           may
           bee
           laid
           generally
           touching
           all
           good
           workes
           inward
           or
           outward
           ,
           thus
           :
           Whether
           or
           no
           that
           man
           who
           is
           truely
           sanctified
           may
           refuse
           to
           doe
           any
           good
           and
           holy
           worke
           at
           all
           ;
           for
           if
           any
           one
           be
           in
           his
           power
           to
           refuse
           it
           ,
           all
           may
           be
           in
           his
           power
           by
           the
           same
           reason
           .
           But
           yet
           because
           Faith
           is
           a
           principall
           grace
           ,
           and
           all
           the
           dispute
           is
           touching
           the
           act
           thereof
           ,
           we
           may
           restraine
           the
           question
           unto
           it
           ,
           though
           whatever
           can
           bee
           spoken
           of
           mans
           power
           about
           the
           action
           of
           Faith
           is
           appliable
           to
           all
           other
           gracious
           actions
           whatsoever
           .
           The
           question
           therefore
           is
           thus
           ,
           Whether
           after
           that
           a
           man
           is
           once
           sanctified
           and
           regenerate
           ,
           it
           be
           in
           the
           freedom
           of
           his
           will
           to
           choose
           whether
           he
           will
           actually
           
           beleeve
           and
           assent
           to
           the
           Promise
           ,
           or
           not
           ?
           For
           the
           explication
           of
           this
           point
           ,
           How
           farre
           every
           good
           action
           is
           in
           a
           godly
           mans
           power
           to
           doe
           or
           leave
           it
           undone
           :
           you
           are
           to
           note
           that
           there
           is
           a
           double
           beginning
           or
           Cause
           of
           every
           gracious
           action
           in
           a
           man
           regenerate
           .
        
         
           1.
           
           The
           spirit
           of
           God
           by
           his
           exciting
           and
           Cooperating
           grace
           ,
        
         
           2.
           
           Man
           himselfe
           renued
           and
           sanctified
           in
           all
           his
           faculties
           .
           The
           former
           is
           termed
           
             Principium
             à
             quo
          
           ,
           the
           latter
           
             Principium
             quod
          
           :
           man
           worketh
           ,
           but
           hee
           must
           be
           moved
           thereto
           and
           assisted
           by
           the
           Spirit
           of
           grace
           :
           both
           together
           concurre
           to
           the
           producing
           of
           every
           holy
           action
           .
           I
           say
           both
           together
           :
           for
           although
           man
           in
           his
           first
           conversion
           was
           meerely
           passive
           ,
           Gods
           spirit
           working
           all
           without
           mans
           helpe
           :
           yet
           Man
           in
           performance
           of
           any
           holy
           act
           is
           not
           meerely
           Active
           ,
           able
           to
           doe
           all
           of
           himselfe
           without
           Gods
           helpe
           .
           No
           ,
           he
           is
           partly
           Passive
           ,
           partly
           Active
           :
           Passive
           as
           hee
           stands
           in
           need
           of
           Gods
           grace
           to
           stirre
           up
           ,
           guide
           ,
           and
           strengthen
           the
           endevour
           of
           each
           faculty
           in
           the
           doing
           of
           good
           :
           Active
           in
           as
           much
           as
           being
           thus
           helped
           by
           Grace
           ,
           himselfe
           willingly
           moves
           himselfe
           to
           every
           godly
           worke
           .
           Now
           by
           reason
           of
           this
           concurrence
           of
           man
           with
           God
           ,
           these
           operations
           of
           grace
           are
           properly
           called
           Mans
           worke
           ,
           not
           Gods
           worke
           in
           man.
           So
           that
           when
           a
           regenerate
           man
           beleeves
           ,
           this
           act
           though
           it
           be
           caused
           by
           Gods
           Spirit
           ,
           yet
           it
           is
           done
           and
           exercised
           by
           Man
           voluntarily
           moving
           himselfe
           in
           that
           action
           ,
           and
           therefore
           wee
           say
           it
           is
           Man
           that
           beleveth
           ,
           not
           Gods
           spirit
           that
           beleeveth
           :
           as
           if
           the
           act
           of
           beleeving
           were
           wrought
           in
           mans
           Will
           by
           the
           Spirit
           of
           God
           ,
           in
           the
           same
           sort
           ,
           as
           Iugglers
           worke
           strange
           motions
           in
           their
           Puppets
           ,
           which
           seeme
           to
           doe
           wondrous
           feats
           ,
           but
           t
           is
           an
           unseene
           hand
           that
           's
           the
           cause
           of
           all
           .
           Such
           grosse
           conceits
           should
           not
           have
           beene
           devised
           by
           ingenuous
           mindes
           ,
           and
           put
           upon
           so
           plaine
           and
           cleere
           doctrine
           as
           that
           is
           touching
           the
           concurrence
           of
           Gods
           grace
           with
           our
           strength
           in
           all
           Holy
           actions
           whatsoever
           .
           The
           point
           is
           easie
           to
           him
           that
           will
           understand
           ,
           Every
           good
           desire
           and
           good
           
           worke
           is
           partly
           from
           man
           ,
           because
           he
           wills
           it
           ,
           hee
           workes
           it
           ,
           but
           principally
           from
           Gods
           Spirit
           ,
           because
           hee
           makes
           Man
           to
           will
           and
           to
           worke
           it
           .
           Without
           which
           cooperating
           grace
           ,
           man
           by
           Habituall
           inherent
           grace
           could
           doe
           no
           good
           worke
           at
           all
           ;
           according
           to
           that
           of
           Christ
           ,
           Ioh.
           15.
           5.
           
           Without
           mee
           yee
           can
           doe
           nothing
           ,
           and
           of
           the
           Apostle
           ,
           Phil.
           1.
           6.
           
           He
           that
           hath
           begun
           the
           good
           worke
           will
           also
           performe
           it
           ;
           and
           againe
           ,
           Phil.
           2.
           13.
           
           It
           is
           God
           that
           worketh
           in
           you
           both
           the
           will
           and
           the
           deed
           ,
           even
           of
           his
           good
           pleasure
           :
           and
           againe
           ,
           1
           Cor.
           15.
           10.
           
           I
           have
           laboured
           more
           abundantly
           than
           they
           all
           ,
           yet
           not
           I
           but
           the
           grace
           of
           God
           which
           is
           in
           me
           .
        
         
           These
           things
           thus
           explaned
           ,
           we
           are
           yet
           further
           to
           note
           that
           in
           a
           man
           Regenerate
           ,
           there
           are
           two
           contrary
           qualities
           inherent
           in
           every
           Faculty
           :
        
         
           
             1.
             
             Grace
             ,
             in
             a
             rectified
             holy
             inclination
             to
             goodnesse
             ,
             infused
             into
             it
             .
          
           
             2.
             
             Corruption
             in
             a
             vitious
             Quality
             disposing
             it
             to
             evill
             .
          
        
         
           These
           two
           Qualities
           abide
           in
           the
           regenerate
           ,
           and
           oppose
           one
           another
           ,
           till
           sinne
           be
           finally
           overcome
           &
           abolished
           by
           death
           .
           Vpon
           these
           undeniable
           grounds
           let
           us
           proceed
           to
           declare
           what
           is
           a
           regenerate
           mans
           resistance
           that
           hee
           makes
           against
           the
           working
           of
           Grace
           in
           hindering
           the
           performance
           of
           any
           good
           worke
           :
           which
           you
           shall
           perceive
           by
           these
           two
           conclusions
           :
        
         
           1.
           
           A
           man
           regenerate
           so
           farre
           forth
           as
           hee
           is
           Spirituall
           ,
           never
           resists
           the
           worke
           of
           Grace
           ,
           but
           is
           constantly
           most
           willing
           and
           forward
           to
           the
           performance
           of
           all
           holy
           actions
           .
        
         
           None
           can
           be
           so
           ignorant
           in
           the
           mystery
           of
           Sanctification
           as
           to
           deny
           this
           ;
           &
           therfore
           they
           tell
           ●…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
           
           upon
           termes
           of
           indifferencie
           ,
           deliberating
           whether
           it
           shall
           yeeld
           ,
           or
           whether
           it
           shall
           denie
           obedience
           ,
           whether
           it
           shall
           beleeve
           or
           not
           beleeve
           ,
           &c.
           as
           on
           the
           contrary
           it
           doth
           most
           constantly
           and
           eatnestly
           desire
           in
           all
           things
           to
           obey
           alwayes
           .
           A
           man
           whose
           eye
           God
           hath
           truly
           inlightened
           and
           touched
           his
           heart
           by
           the
           finger
           of
           his
           sanctifying
           Spirit
           ,
           doth
           not
           stand
           in
           a
           mammering
           ,
           shall
           I
           ,
           shall
           I
           ?
           shall
           I
           beleeve
           ,
           shall
           I
           obey
           ,
           were
           I
           best
           doe
           this
           good
           worke
           ,
           or
           shall
           I
           let
           it
           alone
           ?
           No
           ,
           all
           his
           desire
           is
           now
           for
           godlinesse
           ,
           the
           weight
           and
           strength
           of
           his
           resolutions
           and
           affections
           leane
           wholy
           to
           obedience
           ,
           his
           will
           chooseth
           the
           good
           with
           full
           purpose
           to
           cleave
           to
           that
           only
           ,
           turning
           it selfe
           from
           evill
           with
           much
           hatred
           and
           detestation
           .
        
         
           This
           constant
           determination
           of
           the
           spirituall
           will
           unto
           obedience
           and
           that
           only
           ,
           is
           a
           thing
           most
           manifest
           in
           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
           
           thee
           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
           .
           Here
           's
           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
           ,
           
           him
           onely
           ,
           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
          
           
           
             that
             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
           onely
           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
           
           and
           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
          
           
           
             that
             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
           
           being
           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
           t
           is
           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
           
           hindered
           ,
           we
           affirme
           that
           by
           the
           power
           of
           assisting
           grace
           effectually
           ayding
           the
           regenerate
           Faculties
           ,
           that
           act
           is
           taken
           away
           .
           The
           flesh
           may
           strive
           ,
           but
           the
           spirit
           doth
           overcome
           :
           Infidelity
           may
           cast
           many
           doubts
           ,
           but
           Faith
           at
           last
           prevailes
           :
           Sinne
           and
           the
           World
           may
           pleade
           much
           worth
           and
           lovelinesse
           ,
           but
           yet
           in
           fine
           the
           love
           of
           God
           overtops
           all
           earthly
           base
           delights
           ,
           and
           fills
           the
           soule
           with
           the
           only
           desire
           of
           enjoying
           that
           alone
           most
           blessed
           and
           infinite
           goodnesse
           .
           Thus
           Amaleck
           may
           fight
           ,
           but
           Israell
           will
           get
           the
           victory
           :
           a
           victory
           indeed
           certaine
           in
           regard
           of
           the
           event
           ,
           but
           with
           some
           uncertainty
           in
           the
           Combat
           ,
           wherein
           Israell
           is
           sometime
           put
           unto
           the
           worst
           .
           For
           you
           are
           to
           note
           that
           albeit
           in
           the
           generall
           as
           touching
           those
           maine
           and
           principall
           Acts
           of
           beleeving
           ,
           repenting
           ,
           persevering
           in
           obedience
           ,
           &c.
           grace
           doth
           work
           so
           effectually
           with
           mans
           regenerate
           will
           ,
           that
           corruption
           cannot
           hinder
           it
           in
           the
           exercise
           of
           those
           Acts
           :
           neverthelesse
           ,
           in
           many
           particular
           actions
           after
           his
           first
           conversion
           in
           the
           continued
           practice
           of
           Sanctification
           ,
           hee
           may
           obey
           the
           enticings
           of
           his
           corrupt
           concupiscence
           ,
           against
           the
           motions
           of
           the
           Spirit
           of
           grace
           .
           For
           many
           times
           in
           sundry
           particulars
           of
           Christian
           practice
           ,
           God
           is
           pleased
           to
           denie
           that
           effectuall
           assistance
           which
           at
           other
           times
           he
           affords
           ,
           and
           then
           he
           leaves
           us
           unto
           our
           owne
           strength
           ,
           for
           experiment
           to
           trie
           what
           is
           in
           us
           ,
           for
           humiliation
           in
           discovery
           of
           our
           weaknesse
           unto
           us
           ,
           for
           exercise
           of
           Christian
           watchfulnesse
           in
           making
           diligent
           use
           of
           all
           gracious
           helpes
           ,
           and
           the
           like
           good
           purposes
           .
           In
           which
           case
           ,
           a
           man
           that
           is
           thus
           left
           unto
           himselfe
           ,
           presently
           lends
           an
           eare
           to
           the
           deceivable
           suggestions
           of
           Sinne
           and
           Sathan
           ,
           whereby
           ,
           wanting
           a
           rescue
           to
           bring
           him
           off
           cleere
           in
           this
           assault
           ,
           hee
           is
           vanquished
           and
           though
           with
           much
           unwillingnesse
           ,
           led
           away
           a
           prisoner
           unto
           those
           his
           spirituall
           Adversaries
           .
           During
           the
           time
           of
           which
           bondage
           ,
           though
           grace
           shew
           it selfe
           so
           farre
           ,
           as
           to
           cause
           many
           an
           heavie
           sigh
           ,
           an
           hearty
           prayer
           and
           longing
           wish
           after
           its
           former
           freedome
           ,
           yet
           can
           he
           not
           make
           a
           faire
           escape
           from
           his
           corruption
           ,
           till
           Gods
           spirit
           returne
           and
           bring
           li●…
           with
           〈◊〉
           ,
           
           breaking
           the
           gates
           of
           Brasse
           ,
           and
           cutting
           in
           sunder
           the
           
           barres
           of
           Iron
           ,
           that
           is
           ,
           enlarging
           the
           heart
           that
           it
           may
           againe
           freely
           runne
           the
           way
           of
           Gods
           Commandements
           .
           And
           thus
           we
           confesse
           that
           a
           regenerate
           man
           may
           resist
           the
           grace
           of
           God
           ;
           hee
           may
           a
           Quench
           the
           Spirit
           ,
           hee
           may
           b
           Grieve
           the
           the
           Spirit
           ,
           hee
           may
           c
           Depart
           away
           from
           God
           through
           an
           evill
           and
           deceitfull
           heart
           ,
           he
           may
           d
           Rebell
           against
           the
           words
           of
           God
           ,
           and
           contemne
           the
           counsell
           of
           the
           most
           high
           :
           opposing
           all
           motions
           of
           grace
           ,
           in
           these
           raging
           fits
           of
           his
           corruption
           ,
           which
           still
           furiously
           struggles
           for
           life
           after
           it
           is
           mortally
           wounded
           in
           our
           regeneration
           .
           But
           these
           desertions
           are
           not
           perpetuall
           :
           corruption
           may
           for
           a
           time
           let
           the
           exercise
           of
           some
           particular
           graces
           ,
           but
           in
           all
           and
           alwayes
           it
           shall
           never
           hinder
           :
           God
           who
           hath
           given
           unto
           a
           regenerate
           man
           a
           power
           to
           beleeve
           by
           the
           changing
           of
           his
           will
           through
           the
           infusion
           of
           a
           constant
           inclination
           to
           all
           spirituall
           good
           ,
           will
           also
           cause
           the
           Act
           of
           beleeving
           infallibly
           to
           ensue
           ,
           by
           the
           assistance
           of
           Cooperating
           grace
           ,
           so
           powerfully
           strengthening
           the
           regenerate
           will
           ,
           and
           so
           effectually
           restraining
           the
           rebellious
           motions
           of
           corruption
           ,
           that
           the
           will
           shall
           not
           choose
           but
           doe
           that
           ,
           which
           above
           all
           things
           in
           the
           world
           it
           most
           desires
           to
           doe
           ,
           namely
           ,
           beleeve
           and
           obey
           the
           Gospell
           .
        
         
           Now
           to
           shut
           up
           all
           touching
           this
           point
           of
           Mans
           liberty
           in
           resisting
           the
           grace
           of
           God
           ,
           the
           summe
           of
           all
           is
           this
           .
           Before
           true
           Conversion
           all
           unregenerate
           persons
           doe
           resist
           the
           gracious
           meanes
           and
           preparations
           to
           their
           Conversion
           ,
           the
           Reprobate
           finally
           ,
           the
           Elect
           for
           a
           time
           ,
           till
           Grace
           become
           victorious
           in
           their
           perfect
           Sanctification
           .
           In
           this
           their
           first
           Conversion
           or
           Regeneration
           the
           Elect
           are
           no
           way
           Active
           either
           to
           worke
           it
           ,
           or
           to
           hinder
           it
           .
        
         
           After
           their
           Conversion
           in
           the
           doing
           of
           all
           good
           workes
           immanent
           or
           transient
           ,
           they
           resist
           not
           so
           farre
           as
           they
           are
           Spirituall
           ,
           they
           cannot
           but
           resist
           so
           farre
           as
           they
           are
           Carnall
           .
           And
           though
           in
           time
           of
           temptation
           and
           Spirituall
           desertion
           the
           flesh
           doe
           not
           onely
           resist
           but
           also
           prevaile
           ,
           to
           the
           hinderance
           of
           many
           particular
           gracious
           actions
           ,
           yet
           
           for
           those
           maine
           and
           principall
           Acts
           of
           Faith
           ,
           Repentance
           ,
           Love
           of
           God
           ,
           Hatred
           of
           Evill
           ,
           &c.
           the
           Spirit
           is
           infallibly
           victorious
           both
           to
           doe
           them
           after
           the
           first
           Conversion
           ,
           and
           also
           finally
           to
           persevere
           in
           doing
           of
           them
           .
           Which
           comes
           to
           passe
           thus
           ,
        
         
           1.
           
           By
           Habituall
           grace
           infused
           ,
           the
           Sanctified
           will
           is
           constantly
           determined
           to
           embrace
           all
           Spirituall
           good
           .
        
         
           2.
           
           By
           assisting
           grace
           the
           will
           is
           stirred
           up
           ,
           provoked
           ,
           allured
           and
           inclined
           to
           obedience
           ,
           through
           the
           proposall
           of
           the
           promises
           ,
           and
           the
           heavenly
           suggestions
           of
           the
           holy
           Spirit
           .
        
         
           3.
           
           By
           the
           same
           assisting
           grace
           all
           contrary
           motions
           of
           concupiscence
           are
           subdued
           and
           kept
           under
           .
           So
           that
           nothing
           can
           hinder
           obedience
           to
           follow
           ;
           because
           by
           grace
           the
           will
           is
           made
           willing
           to
           obey
           ,
           and
           by
           grace
           all
           impediments
           in
           obeying
           are
           taken
           away
           :
           now
           when
           all
           lets
           are
           removed
           ,
           what
           can
           let
           a
           willing
           minde
           to
           doe
           that
           which
           it
           desires
           ?
        
         
           Hence
           you
           may
           perceive
           the
           vanity
           and
           odiousnesse
           of
           those
           imputations
           of
           Manicheisme
           and
           Stoicisme
           ,
           which
           our
           adversaries
           the
           Iesuites
           and
           Arminians
           throw
           upon
           this
           Orthodoxe
           Doctrine
           ,
           crying
           out
           upon
           us
           ,
           as
           if
           we
           destroyed
           nature
           ,
           offered
           violence
           to
           the
           will
           ,
           tooke
           away
           all
           liberty
           from
           the
           will
           ,
           and
           turned
           it
           in
           the
           meere
           necessity
           of
           those
           naturall
           instincts
           and
           inclinations
           that
           are
           in
           brute
           beasts
           :
           yea
           ,
           as
           if
           wee
           made
           the
           will
           like
           a
           dull
           and
           senslesse
           blocke
           ,
           that
           cannot
           move
           it selfe
           a
           jot
           in
           any
           action
           of
           grace
           .
           These
           are
           unworthie
           calumnies
           ,
           raised
           out
           of
           malice
           or
           ignorance
           in
           the
           great
           worke
           of
           Sanctification
           :
           for
           refutation
           we
           neede
           but
           denie
           what
           they
           barely
           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
           
           compulsion
           of
           an
           externall
           Agent
           ,
           as
           if
           the
           will
           were
           moved
           by
           grace
           unwillingly
           ;
           nor
           yet
           by
           imposing
           upon
           the
           will
           any
           naturall
           necessity
           from
           some
           internall
           principle
           ,
           as
           if
           the
           will
           did
           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
           onely
           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
           onely
           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
           
           and
           after
           a
           sort
           necessarily
           inclined
           onely
           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
           *
           perfection
           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
           
           worth
           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
           
           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
           ,
           
           which
           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
           ,
           it
           s
           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
           
           concernes
           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
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           and
           to
           tell
           you
           that
           sometime
           it
           is
           taken
           for
           Fidelity
           or
           Trustinesse
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           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.
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           &c.
           
             Quintil.
             l.
             5.
             cap.
             10.
             
             Haec
             omnia
             [
             argumenta
             ]
             generaliter
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             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
           
           understand
           onely
           by
           anothers
           revelation
           .
           Both
           parts
           will
           be
           plainly
           understood
           ,
           if
           we
           distinguish
           between
           three
           sorts
           of
           knowledge
           
             [
             Cognitionis
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ]
           that
           are
           incident
           unto
           man
           :
        
         
           1.
           
           The
           first
           is
           Scientia
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           Knowledge
           properly
           so
           
           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
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           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
           t
           is
           this
           or
           t
           is
           that
           .
        
         
           3.
           
           The
           third
           is
           Fides
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           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
           
           being
           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
           onely
           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
           
           certaine
           and
           necessary
           in
           it selfe
           ,
           but
           
             quâ
             tale
          
           it
           is
           never
           evident
           to
           the
           beleever
           .
           For
           evident
           ,
           as
           I
           said
           before
           ,
           those
           things
           onely
           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
           onely
           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
           ,
           t
           is
           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
           
           present
           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
           
           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
           
           informed
           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
           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
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           or
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           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
           .
        
         
         
           2.
           
           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
           
           strengthen
           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
           t
           is
           alwaies
           wavering
           and
           mutable
           ,
           in
           Beliefe
           t
           is
           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
           
           erre
           ,
           but
           Gods
           Word
           cannot
           erre
           at
           all
           .
        
         
           2.
           
           That
           perfect
           Knowledge
           takes
           away
           all
           Beliefe
           :
           
           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
           t
           is
           true
           ,
           we
           beleeve
           that
           which
           we
           do
           not
           know
           ,
           namely
           ,
           by
           the
           proper
           and
           immediate
           sight
           of
           the
           things
           themselves
           :
           and
           t
           is
           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
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           or
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           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
           
           frenzy
           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
           t
           is
           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
           *
           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
           
           thousands
           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
           .
           Vnto
           such
           things
           ,
           whether
           past
           ,
           present
           ,
           or
           to
           come
           ,
           the
           understanding
           and
           will
           of
           Man
           doe
           
           yeeld
           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
           t
           is
           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
           ,
           a
           Fidem
           and
           Fiduciam
           ,
           to
           make
           them
           two
           severall
           Acts
           ,
           which
           are
           but
           one
           and
           the
           same
           ;
           
           as
           is
           manifest
           thus
           ,
           A
           promise
           is
           a
           revelation
           of
           some
           such
           truth
           as
           shall
           be
           beneficiall
           to
           me
           in
           particular
           .
           b
           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.
           
           shall
           their
           unbeliefe
           make
           the
           Faith
           of
           God
           without
           effect
           ?
           or
           in
           Man
           ,
           Tit.
           2.
           10.
           that
           they
           may
           shew
           all
           good
           faith
           or
           faithfulnesse
           [
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           ]
        
         
           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
           ,
           t
           is
           not
           possible
           for
           any
           man
           
           to
           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
           [
           a
           
             Spirit
             of
             God
             comes
             upon
             him
             ,
             ]
          
           he
           utters
           his
           parable
           with
           this
           preface
           ,
           [
           b
           
             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
           [
           c
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ]
           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
           d
           cannot
           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
           *
           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
           *
           were
           Preachers
           and
           Publishers
           of
           the
           Gospell
           for
           confirmation
           of
           their
           doctrine
           .
           And
           amongst
           them
           t
           was
           given
           not
           onely
           to
           the
           truely
           faithfull
           beleever
           ,
           but
           
           to
           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
             mustard-seed
             ,
             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
           
           us
           .
           Such
           were
           the
           answers
           &
           Sermons
           which
           the
           Prophets
           and
           Apostles
           made
           by
           word
           of
           mouth
           unto
           the
           people
           ,
           such
           is
           now
           unto
           us
           the
           whole
           written
           word
           of
           God
           ,
           which
           is
           now
           the
           only
           ordinary
           object
           of
           our
           Faith.
           Now
           touching
           the
           Scriptures
           ,
           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
           .
        
         
           2.
           
           Another
           of
           the
           thing
           it selfe
           that
           is
           related
           ,
           when
           either
           
           our
           senses
           doe
           plainely
           perceive
           it
           ,
           if
           it
           be
           a
           thing
           sensible
           ,
           or
           our
           understandings
           doe
           manifestly
           behold
           the
           truth
           and
           reason
           of
           it
           ,
           if
           it
           bee
           only
           intelligible
           .
           This
           distinction
           is
           most
           manifest
           in
           all
           discourses
           ,
           and
           specially
           in
           Mathematickes
           ,
           where
           the
           meaning
           of
           a
           Proposition
           or
           Probleme
           may
           be
           cleerely
           understood
           ,
           what
           is
           to
           bee
           knowne
           or
           done
           ,
           before
           one
           jot
           of
           the
           Demonstration
           be
           understood
           ,
           how
           and
           wherefore
           it
           must
           be
           so
           .
        
         
           3.
           
           Wee
           must
           distinguish
           of
           Mans
           understanding
           in
           a
           twofold
           estate
           ;
        
         
           1.
           
           Of
           Naturall
           corruption
           ,
           as
           it
           attaines
           no
           further
           light
           of
           knowledge
           than
           that
           which
           may
           be
           gotten
           by
           the
           ordinary
           gift
           of
           God
           in
           the
           course
           of
           a
           learned
           education
           ,
           and
           painefull
           studie
           of
           Humanity
           and
           Divinity
           for
           such
           ends
           as
           men
           propose
           unto
           themselves
           .
        
         
           2.
           
           Of
           Grace
           and
           Regeneration
           ,
           when
           the
           Vnderstanding
           is
           inlightened
           ;
           and
           the
           eyes
           of
           the
           minde
           opened
           to
           discerne
           of
           spirituall
           things
           according
           to
           their
           spirituall
           nature
           .
           Herein
           also
           lies
           a
           great
           difference
           ,
           because
           all
           things
           that
           are
           inevident
           to
           a
           man
           unregenerate
           ,
           are
           not
           so
           to
           the
           regenerate
           .
        
         
           These
           things
           thus
           distinguished
           ,
           let
           us
           set
           downe
           the
           truth
           touching
           this
           point
           in
           some
           few
           conclusions
           ,
           which
           follow
           :
        
         
           1.
           
           All
           things
           revealed
           in
           the
           Scriptures
           ,
           whether
           they
           be
           Doctrinall
           ,
           Historicall
           ,
           or
           Propheticall
           ,
           may
           be
           knowne
           in
           the
           evidence
           of
           the
           Narration
           ,
           not
           only
           by
           such
           as
           are
           truly
           sanctified
           ,
           but
           by
           those
           also
           ,
           who
           ,
           remaining
           unregenerate
           ,
           enjoy
           only
           the
           benefit
           of
           common
           illumination
           .
        
         
           This
           conclusion
           is
           to
           be
           observed
           against
           that
           injurious
           accusation
           wherewith
           those
           of
           the
           Romish
           Church
           have
           standered
           God
           and
           his
           written
           Word
           ,
           that
           the
           Bible
           is
           an
           obscure
           booke
           not
           to
           be
           understood
           .
           A
           fond
           and
           impious
           conceit
           ,
           if
           ever
           any
           were
           .
           The
           Scriptures
           are
           obscure
           ,
           say
           they
           ,
           but
           to
           whom
           trow
           yee
           ?
           To
           their
           learned
           Clergie
           and
           illuminated
           Doctors
           ?
           No
           ,
           they
           can
           understand
           them
           well
           enough
           ,
           they
           are
           able
           to
           reconcile
           all
           seeming
           
           contradictions
           ,
           to
           reduce
           all
           tropes
           and
           figures
           to
           their
           plaine
           meaning
           ,
           to
           note
           the
           various
           acceptions
           of
           words
           ,
           to
           dive
           into
           all
           hidden
           mysteries
           of
           the
           text
           ,
           and
           over
           and
           above
           the
           just
           meaning
           finde
           out
           many
           spirituall
           senses
           of
           it
           ,
           that
           the
           author
           never
           thoughton
           .
           This
           they
           can
           doe
           ;
           and
           for
           witnesse
           of
           it
           ,
           we
           have
           of
           their
           owne
           writing
           infinite
           volumnes
           both
           of
           Controversed
           Divinitie
           decided
           ,
           if
           wee
           beleeve
           them
           ,
           by
           Scripture
           rightly
           understood
           ,
           and
           also
           of
           Commentaries
           upon
           the
           text
           ,
           which
           testifie
           unto
           us
           as
           no
           small
           painfulnesse
           in
           searching
           out
           ,
           so
           much
           peremptorinesse
           in
           defining
           the
           true
           sense
           of
           the
           most
           Difficult
           places
           of
           Scriptures
           .
           And
           surely
           well
           they
           may
           bee
           confident
           ,
           having
           besides
           their
           owne
           and
           others
           wits
           ,
           the
           helpe
           of
           the
           Popes
           infallibilitie
           ,
           in
           which
           respect
           one
           would
           thinke
           they
           should
           now
           make
           an
           end
           of
           writing
           ,
           or
           at
           least
           of
           jarring
           one
           with
           another
           in
           their
           opinions
           and
           interpretations
           .
           For
           may
           we
           not
           thinke
           that
           the
           Popes
           are
           very
           uncharitable
           who
           being
           endued
           with
           an
           infallible
           Spirit
           ,
           doe
           not
           sitting
           at
           ease
           in
           their
           chaire
           compile
           at
           last
           an
           absolute
           Commentary
           upon
           the
           Bible
           ,
           after
           which
           no
           Iesuite
           of
           them
           all
           should
           dare
           to
           vent
           his
           owne
           private
           opinions
           ?
           or
           it
           may
           bee
           t
           is
           bashfulnesse
           in
           the
           Friers
           not
           to
           trouble
           his
           Holinesse
           about
           so
           small
           a
           tri●●e
           as
           is
           the
           right
           meaning
           of
           Scriptures
           ,
           unlesse
           we
           say
           ,
           that
           the
           Romish
           Apollo
           is
           not
           at
           leisure
           to
           utter
           Oracles
           from
           his
           trivet
           ,
           unto
           every
           poore
           Frier
           that
           intends
           to
           trouble
           the
           world
           with
           a
           new
           booke
           .
           Here
           questionlesse
           is
           a
           great
           fault
           ,
           but
           let
           them
           take
           it
           among
           them
           :
           meane
           while
           wee
           see
           their
           owne
           practice
           confuting
           their
           owne
           opinion
           of
           the
           Scriptures
           obscurity
           ,
           unlesse
           they
           will
           give
           us
           leave
           to
           thinke
           ,
           that
           all
           their
           preaching
           ,
           disputing
           and
           writing
           hath
           beene
           about
           they
           know
           not
           what
           .
           But
           ,
           (
           say
           they
           )
           the
           Scriptures
           for
           all
           this
           are
           obscure
           to
           the
           Laity
           !
           And
           are
           they
           so
           ?
           whose
           fault
           is
           that
           but
           the
           Clergies
           ?
           whose
           duty
           it
           was
           if
           pride
           and
           lazinesse
           would
           have
           given
           leave
           ,
           to
           have
           seene
           their
           people
           better
           instructed
           .
           If
           Scriptures
           are
           plaine
           unto
           themselves
           ,
           why
           did
           they
           not
           make
           them
           plaine
           
           unto
           others
           ?
           or
           must
           we
           in
           earnest
           speak
           that
           of
           the
           Romish
           Clergy
           ,
           which
           Iob
           doth
           of
           his
           friends
           in
           derision
           
             [
             No
             doubt
             but
             they
             are
             the
             people
             ,
             and
             wisedome
             shall
             die
             with
             them
             ;
             ]
          
           as
           for
           the
           poore
           snakes
           ,
           the
           Laickes
           ,
           they
           ,
           simple
           soules
           ,
           have
           not
           
           wit
           enough
           to
           understand
           the
           meaning
           of
           plaine
           words
           .
           To
           such
           their
           proud
           contempt
           of
           Gods
           people
           ,
           we
           may
           with
           indignation
           oppose
           that
           of
           Iob
           ,
           Even
           these
           have
           understanding
           as
           well
           as
           they
           ,
           yea
           &
           are
           not
           inferior
           unto
           the
           greatest
           part
           of
           them
           ,
           unlesse
           they
           could
           give
           the
           world
           better
           proofe
           of
           their
           deeper
           wisdomes
           .
           But
           what
           if
           they
           be
           inferior
           ?
           are
           the
           Scriptures
           obscure
           ,
           because
           some
           things
           are
           hard
           to
           be
           understood
           by
           the
           ignorant
           and
           unstable
           mindes
           ?
           So
           we
           might
           say
           of
           the
           plainest
           book
           that
           ever
           was
           written
           of
           Logick
           ,
           that
           t
           is
           obscure
           ,
           because
           a
           fresh
           man
           doth
           not
           understand
           it
           .
        
         
           It
           is
           no
           prejudice
           to
           the
           cleernesse
           and
           perspicuity
           of
           the
           Declaration
           ,
           that
           there
           be
           some
           things
           in
           it
           which
           are
           hard
           to
           be
           conceived
           by
           some
           men
           at
           some
           times
           .
           We
           doe
           not
           account
           the
           prophecy
           of
           Esay
           touching
           Christ
           which
           the
           Eunuch
           read
           ,
           to
           be
           a
           darke
           and
           obscure
           prediction
           ,
           but
           we
           know
           t
           was
           cleer
           and
           plaine
           enough
           ,
           though
           the
           Eunuch
           a
           raw
           proselyte
           understood
           not
           the
           meaning
           of
           it
           .
           T
           is
           much
           we
           cannot
           be
           as
           charitably
           minded
           of
           the
           Scriptures
           ,
           as
           we
           are
           of
           other
           bookes
           in
           our
           ordinary
           studies
           ,
           wherin
           when
           we
           find
           some
           things
           difficult
           ,
           we
           can
           suspect
           our selves
           rather
           than
           the
           author
           ,
           &
           when
           afterward
           we
           understand
           him
           ,
           we
           doe
           not
           censure
           him
           of
           obscurity
           ,
           but
           blame
           our
           owne
           dulnesse
           ,
           that
           could
           not
           apprehend
           things
           plainely
           enough
           expressed
           .
           And
           me
           thinkes
           the
           Iesuites
           might
           be
           content
           to
           give
           God
           Almighty
           leave
           to
           write
           but
           even
           as
           men
           of
           greatest
           understanding
           do
           ,
           namely
           ,
           to
           comprise
           much
           matter
           in
           few
           words
           .
           They
           might
           know
           that
           in
           such
           writing
           ,
           (
           and
           such
           is
           the
           stile
           of
           all
           the
           Scripture
           )
           things
           may
           be
           expressed
           very
           distinctly
           and
           properly
           ,
           which
           yet
           cannot
           ●●ply
           be
           understood
           at
           first
           reading
           ,
           but
           after
           some
           study
           .
           In
           which
           case
           t
           were
           a
           reasonable
           thing
           for
           our
           adversaries
           to
           perswade
           the
           world
           
           that
           the
           Bible
           were
           at
           least
           as
           easie
           a
           book
           as
           some
           humane
           author
           ,
           and
           that
           the
           abundant
           riches
           of
           knowledge
           in
           it
           did
           by
           the
           least
           deserve
           as
           much
           paines
           in
           the
           search
           of
           it
           ,
           as
           a
           piece
           of
           Aristotle
           ,
           some
           hard
           Poet
           ,
           on
           some
           intricate
           crabbed
           scholasticall
           discourse
           of
           some
           Iesuite
           .
           Did
           they
           not
           greatly
           mistrust
           the
           discovery
           of
           their
           owne
           errors
           by
           such
           an
           insinuation
           of
           Scriptures
           facility
           ,
           they
           would
           never
           discourage
           their
           disciples
           from
           them
           ,
           and
           yet
           exhort
           them
           to
           the
           study
           of
           many
           an
           obscurer
           author
           .
           For
           our selves
           ,
           we
           have
           learned
           better
           things
           ,
           than
           to
           bring
           God
           in
           suspicion
           with
           man
           of
           envie
           and
           fraud
           ,
           as
           if
           hee
           had
           caused
           a
           word
           to
           be
           written
           for
           instruction
           of
           men
           which
           they
           should
           not
           understand
           ,
           and
           in
           it
           had
           laid
           a
           snare
           to
           intrappe
           mens
           soules
           in
           Heresie
           and
           false
           opinions
           ,
           by
           perverting
           the
           Scriptures
           to
           their
           owne
           perdition
           .
           No
           ,
           against
           such
           calumnies
           we
           oppose
           Christs
           censure
           of
           his
           owne
           words
           (
           for
           such
           are
           the
           Scriptures
           )
           Prov.
           8.
           8
           ,
           9.
           
           All
           the
           words
           of
           my
           mouth
           are
           in
           righteousnesse
           ,
           there
           is
           nothing
           froward
           or
           perverse
           in
           them
           (
           no
           danger
           of
           Hereticall
           infection
           )
           .
           They
           are
           all
           plaine
           to
           him
           that
           understandeth
           ,
           and
           right
           to
           them
           that
           find
           knowledge
           (
           nor
           intricate
           obscurity
           that
           no
           man
           can
           tell
           what
           to
           make
           on
           't
           .
           )
           Yea
           ,
           we
           dare
           avouch
           that
           did
           the
           simplest
           of
           people
           use
           but
           halfe
           that
           diligence
           that
           they
           ought
           in
           attaining
           Christian
           knowledge
           ,
           and
           would
           take
           but
           as
           much
           paines
           to
           understand
           the
           Scripture
           as
           they
           doe
           of
           the
           Evidences
           of
           their
           Land●
           or
           the
           Statute
           booke
           ,
           or
           such
           like
           ,
           experience
           would
           quickly
           tell
           them
           ,
           that
           the
           Scriptures
           are
           not
           so
           farre
           above
           the
           reach
           of
           their
           understandings
           ,
           as
           now
           generally
           all
           men
           not
           book-learned
           doe
           conceive
           ,
           to
           the
           infinite
           prejudice
           of
           Christianity
           .
           But
           however
           ,
           must
           the
           Scriptures
           be
           obscure
           ,
           because
           men
           are
           carelesse
           ,
           is
           the
           Bible
           a
           hard
           booke
           ,
           because
           common
           people
           understand
           it
           not
           in
           Latine
           ,
           are
           all
           things
           in
           it
           darksome
           and
           intricate
           ,
           because
           one
           man
           understands
           not
           this
           or
           that
           particular
           ,
           which
           yet
           another
           doth
           ,
           or
           those
           of
           the
           present
           age
           perceive
           not
           the
           meaning
           of
           such
           or
           such
           a
           prophecy
           ,
           which
           the
           next
           age
           
           may
           cleerly
           understand
           ?
           These
           are
           weak
           inferences
           ,
           and
           such
           as
           cannot
           overturne
           our
           first
           conclusion
           ,
           namely
           ,
           that
           all
           Doctrines
           ,
           Histories
           ,
           Prophecies
           ,
           and
           whatsoever
           else
           in
           Scriptures
           ,
           may
           be
           knowne
           and
           understood
           by
           the
           perspicuity
           of
           the
           narration
           in
           the
           literall
           meaning
           thereof
           ,
           by
           all
           sorts
           of
           men
           bad
           and
           good
           .
           For
           what
           history
           of
           the
           Bible
           can
           be
           named
           that
           may
           not
           be
           plainly
           understood
           ,
           I
           say
           not
           by
           a
           learned
           or
           godly
           ,
           but
           even
           by
           any
           man
           ?
           What
           prophecy
           ,
           the
           meaning
           whereof
           hath
           not
           ,
           or
           will
           not
           be
           plainly
           found
           out
           ?
           What
           text
           of
           doctrine
           ,
           whereof
           some
           have
           not
           or
           shall
           not
           understand
           the
           right
           meaning
           ?
           and
           when
           t
           is
           once
           found
           out
           ,
           may
           not
           all
           understand
           what
           one
           doth
           ?
           yea
           take
           the
           deepest
           mysteries
           of
           Religion
           ,
           as
           about
           the
           Trinity
           ,
           Incarnation
           of
           Christ
           ,
           Resurrection
           ,
           Life
           everlasting
           ,
           Regeneration
           ,
           and
           the
           like
           ,
           there
           is
           none
           of
           them
           so
           obscurely
           set
           downe
           in
           Scripture
           ,
           but
           that
           the
           declaration
           of
           them
           hath
           light
           enough
           to
           discover
           unto
           us
           what
           that
           thing
           is
           which
           we
           do
           beleeve
           ,
           so
           that
           we
           may
           give
           an
           account
           of
           our
           Faith
           in
           that
           behalfe
           .
           Nor
           is
           this
           knowledge
           of
           divine
           things
           by
           tht
           evidence
           of
           the
           narration
           any
           peculiar
           priviledge
           of
           the
           godly
           ,
           but
           common
           unto
           the
           unregenerate
           .
           For
           Charity
           ,
           though
           it
           could
           wish
           ,
           yet
           cannot
           be
           so
           blinde
           as
           to
           suppose
           ,
           that
           every
           one
           who
           is
           able
           to
           interpret
           Scriptures
           ,
           and
           to
           write
           or
           preach
           soundly
           of
           the
           doctrines
           of
           Divinity
           ,
           is
           a
           man
           truely
           sanctified
           by
           the
           Spirit
           of
           grace
           .
           Experience
           and
           Reason
           make
           good
           the
           contrary
           ,
           that
           a
           singular
           measure
           of
           knowledge
           ,
           and
           no
           measure
           of
           sanctification
           are
           competible
           .
           Who
           sees
           not
           abroad
           in
           the
           world
           many
           wicked
           and
           ungodly
           wretches
           abounding
           in
           knowledge
           ,
           and
           yet
           destitute
           of
           all
           true
           piety
           ?
           and
           is
           it
           not
           so
           in
           the
           Divell
           ,
           who
           as
           in
           knowledge
           he
           surpasseth
           the
           best
           of
           men
           ,
           so
           in
           malice
           far
           exceeds
           the
           worst
           of
           all
           creatures
           ?
           The
           cause
           is
           ,
           for
           that
           ,
           this
           knowledge
           is
           onely
           a
           degree
           and
           necessary
           antecedent
           unto
           saving
           Faith
           ;
           and
           is
           not
           so
           essentially
           linked
           unto
           it
           ,
           but
           that
           it
           may
           be
           where
           Faith
           is
           not
           .
           It
           s
           easier
           to
           informe
           the
           understanding
           than
           to
           subdue
           the
           will
           and
           affections
           ,
           
           the
           minde
           may
           be
           plainely
           taught
           ,
           whilst
           yet
           the
           heart
           remaines
           froward
           ,
           unbroken
           and
           untractable
           :
           the
           very
           heart
           and
           life
           of
           Faith
           is
           the
           strong
           inclination
           and
           union
           of
           the
           Soule
           unto
           the
           truth
           and
           goodnesse
           of
           spirituall
           things
           ,
           preferring
           them
           in
           our
           choyce
           above
           all
           other
           things
           whatsoever
           ,
           which
           gracious
           motion
           is
           the
           proper
           worke
           of
           Gods
           spirit
           powerfully
           binding
           and
           drawing
           the
           heart
           to
           embrace
           that
           good
           which
           is
           offered
           unto
           it
           :
           but
           it
           doth
           not
           necessarily
           follow
           the
           right
           and
           cleere
           information
           of
           the
           Vnderstanding
           .
           Whence
           it
           is
           both
           possible
           and
           easie
           for
           an
           unregenerate
           Christian
           by
           the
           helpe
           of
           common
           illumination
           to
           goe
           farre
           .
           I
           say
           by
           common
           illumination
           ,
           understanding
           thereby
           ,
           that
           course
           of
           the
           Revelation
           of
           divine
           truths
           now
           usuall
           in
           the
           Church
           ,
           consisting
           in
           the
           knowledge
           of
           all
           Arts
           ,
           skill
           of
           Languages
           ,
           use
           of
           other
           mens
           labours
           in
           their
           Writings
           and
           Commentaries
           ,
           conference
           and
           hearing
           of
           the
           learned
           living
           ,
           and
           accustomed
           painfulnesse
           in
           study
           of
           any
           kinde
           of
           knowledge
           .
           By
           these
           meanes
           ,
           a
           Christian
           ,
           presupposing
           the
           truth
           of
           holy
           Writ
           ,
           may
           in
           the
           state
           of
           unregeneration
           ,
           prove
           excellent
           in
           the
           understanding
           of
           Divine
           mysteries
           .
           Hee
           may
           understand
           all
           and
           every
           the
           Articles
           of
           Christian
           beliefe
           ,
           all
           Controversies
           in
           matter
           of
           Religion
           ,
           all
           duties
           of
           Piety
           in
           Christian
           practice
           ,
           any
           Sermon
           or
           Treatise
           tending
           to
           holy
           instruction
           ,
           any
           place
           of
           Scripture
           of
           darkest
           and
           doubtfullest
           interpretation
           .
           Yea
           ,
           in
           these
           things
           many
           times
           Sanctity
           goes
           not
           so
           farre
           as
           those
           common
           graces
           doe
           :
           and
           you
           may
           know
           by
           experience
           ,
           that
           the
           holiest
           men
           have
           not
           beene
           alwaies
           the
           happiest
           expositors
           of
           Scriptures
           ,
           nor
           soundest
           determiners
           of
           Controversies
           ,
           but
           that
           both
           of
           Papists
           and
           Protestants
           many
           times
           men
           of
           ungodly
           lives
           and
           Idolatrous
           profession
           have
           equalled
           and
           exceeded
           others
           in
           their
           Commentaries
           and
           Treatises
           .
           And
           doth
           not
           the
           triall
           of
           every
           day
           shew
           that
           many
           a
           wretched
           man
           and
           vile
           hypocrite
           may
           yet
           make
           so
           good
           a
           Sermon
           (
           even
           about
           the
           most
           spirituall
           points
           of
           Christianity
           )
           and
           so
           heavenly
           a
           prayer
           ,
           that
           those
           who
           are
           of
           
           quickest
           sight
           ,
           yet
           seeing
           him
           but
           a
           farre
           off
           ,
           may
           deeme
           him
           sound
           hearted
           ?
           So
           easie
           a
           matter
           it
           is
           for
           love
           of
           this
           world
           ,
           to
           learne
           Religion
           by
           rote
           ,
           and
           to
           teach
           the
           tongue
           to
           speake
           ,
           what
           the
           heart
           doth
           not
           affect
           .
           This
           of
           the
           first
           conclusion
           ,
           the
           next
           is
           this
           :
        
         
           2.
           
           All
           Histories
           and
           Predictions
           are
           knowne
           unto
           the
           most
           illuminated
           understandings
           ,
           by
           no
           evidence
           of
           the
           things
           themselves
           ,
           but
           only
           by
           evidence
           of
           the
           relation
           .
        
         
           I
           shall
           not
           need
           stand
           long
           in
           proving
           this
           conclusion
           .
           In
           many
           precepts
           and
           doctrinall
           discourses
           ,
           sense
           and
           Reason
           may
           have
           something
           to
           doe
           ,
           but
           in
           matters
           Historicall
           and
           Propheticall
           ,
           Faith
           only
           beares
           sway
           .
           For
           Histories
           of
           things
           past
           and
           gone
           there
           is
           no
           knowledge
           at
           all
           to
           be
           had
           of
           them
           otherwise
           than
           from
           authority
           of
           Scriptures
           relation
           .
           That
           the
           world
           was
           drowned
           ,
           Noah
           saved
           in
           the
           Arke
           ,
           &c
           ,
           doth
           not
           appeare
           unto
           us
           by
           any
           argument
           from
           the
           things
           themselves
           ,
           evident
           to
           sense
           or
           reason
           ,
           but
           only
           by
           the
           story
           .
           So
           for
           Prophecies
           ,
           promises
           ,
           threatnings
           ,
           they
           are
           not
           evident
           ,
           till
           the
           event
           make
           them
           evident
           .
           As
           that
           the
           Iewes
           shall
           bee
           converted
           ,
           the
           Papacy
           rooted
           out
           ,
           &c.
           we
           know
           these
           things
           only
           by
           the
           Word
           foretelling
           them
           .
           In
           neither
           of
           these
           kindes
           can
           our
           sense
           be
           informed
           ,
           or
           our
           understanding
           convinced
           of
           their
           truth
           ,
           and
           therefore
           wee
           must
           rest
           upon
           Revelation
           beleeved
           .
           Of
           these
           two
           kindes
           principally
           is
           the
           Apostle
           to
           bee
           understood
           ,
           in
           that
           description
           of
           Faith
           which
           hee
           makes
           ,
           
             Heb.
             11.
             vers
          
           .
           1.
           where
           he
           useth
           two
           words
           to
           expresse
           the
           objects
           of
           Faith
           ,
           the
           one
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           Things
           not
           seene
           ;
           the
           other
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           Things
           hoped
           for
           .
           Things
           not
           seene
           are
           of
           a
           more
           large
           extent
           ,
           and
           comprise
           all
           both
           past
           and
           to
           come
           ;
           things
           hoped
           for
           have
           a
           speciall
           relation
           to
           promises
           of
           some
           future
           good
           .
           Both
           are
           the
           proper
           objects
           of
           Faith
           ,
           which
           is
           alwayes
           drowned
           in
           the
           sight
           of
           things
           that
           were
           unseene
           ,
           and
           possession
           of
           things
           that
           were
           hoped
           for
           .
        
         
           The
           third
           and
           last
           Conclusion
           followes
           ,
           which
           is
           this
           :
        
         
           3.
           
           Precepts
           and
           discourses
           of
           Dogmaticall
           points
           mentioned
           
           in
           Scriptures
           are
           in
           part
           knowne
           by
           the
           evidence
           of
           the
           things
           themselves
           ,
           both
           to
           the
           regenerate
           &
           also
           the
           unregenerate
           .
        
         
           This
           conclusion
           is
           of
           manifest
           truth
           ,
           as
           shall
           appeare
           thus
           .
           In
           Scriptures
           there
           are
           doctrinall
           discourses
           of
           divers
           sorts
           :
           some
           of
           matters
           belonging
           to
           Nature
           and
           Morality
           ,
           others
           of
           mysteries
           peculiar
           to
           Divinity
           .
           Of
           the
           former
           sort
           are
           those
           manifold
           allusions
           ,
           similitudes
           ,
           and
           other
           passages
           of
           Scripture
           about
           the
           properties
           of
           living
           creatures
           ,
           of
           Plants
           ,
           of
           Mineralls
           ,
           of
           Meteors
           ,
           and
           other
           naturall
           things
           mentioned
           often
           in
           
             Iob
             ,
             Ecclesiastes
          
           ,
           and
           divers
           other
           places
           .
           And
           also
           those
           sundry
           precepts
           of
           Oeconomickes
           ,
           Ethickes
           ,
           and
           Politickes
           ,
           scattered
           as
           in
           the
           whole
           body
           of
           Scriptures
           ,
           so
           specially
           collected
           in
           the
           booke
           of
           Proverbes
           .
           Now
           in
           these
           things
           albeit
           it
           be
           true
           ,
           that
           by
           reason
           of
           our
           extreme
           ignorance
           in
           many
           things
           ,
           which
           greatly
           prejudiceth
           our
           exactnesse
           of
           knowledge
           in
           any
           ,
           wee
           doe
           in
           part
           firmely
           rest
           even
           in
           these
           common
           matters
           upon
           the
           truth
           of
           Gods
           revelation
           ,
           yet
           it
           cannot
           be
           denied
           but
           that
           they
           are
           in
           part
           evident
           unto
           our
           sense
           and
           reason
           .
           It
           were
           no
           hard
           matter
           for
           a
           man
           that
           hath
           but
           little
           goodnesse
           ,
           to
           make
           an
           exact
           commentary
           of
           all
           Philosophicall
           matters
           mentioned
           in
           Scriptures
           :
           much
           grace
           needs
           not
           to
           the
           writing
           or
           understanding
           of
           such
           a
           booke
           as
           Vallosius
           his
           
             sacra
             Philosophia
          
           .
           And
           there
           's
           no
           doubt
           but
           a
           meere
           Moralist
           or
           Politician
           ,
           had
           he
           no
           more
           goodnesse
           in
           him
           than
           ever
           was
           in
           Mach●avoll
           ,
           should
           hee
           but
           diligently
           reade
           
             Salomons
             Proverbes
          
           ,
           the
           booke
           of
           Ecclesiastes
           ,
           and
           other
           parts
           of
           the
           Bible
           that
           touch
           upon
           things
           within
           his
           Sphere
           ,
           would
           evidently
           see
           that
           there
           is
           in
           these
           Scripture-precepts
           the
           most
           pure
           and
           exquisite
           reason
           of
           all
           true
           Honesty
           and
           Policy
           in
           the
           world
           .
        
         
           But
           now
           in
           other
           points
           that
           are
           the
           more
           proper
           doctrines
           of
           Divinity
           of
           a
           higher
           and
           more
           spirituall
           nature
           ,
           some
           there
           are
           that
           can
           never
           be
           comprehended
           by
           any
           evidence
           of
           reason
           ,
           no
           not
           of
           the
           most
           illuminated
           in
           this
           life
           :
           such
           are
           the
           mystery
           of
           the
           Trinity
           ,
           the
           union
           
           of
           two
           natures
           in
           one
           person
           in
           the
           Incarnation
           of
           Christ
           ,
           That
           there
           is
           a
           Catholicke
           Church
           ,
           &c.
           
           Some
           againe
           there
           are
           which
           may
           be
           in
           part
           evidently
           knowne
           in
           their
           proper
           nature
           ,
           but
           yet
           only
           by
           such
           as
           are
           truely
           sanctified
           and
           illuminated
           by
           the
           Spirit
           of
           grace
           ;
           not
           by
           the
           unregenerate
           .
           I
           need
           give
           but
           one
           instance
           ,
           t
           is
           a
           large
           one
           ,
           and
           takes
           up
           at
           least
           one
           halfe
           of
           Christian
           Religion
           :
           and
           that
           is
           the
           whole
           mystery
           of
           mans
           Regeneration
           ,
           and
           his
           estate
           in
           Grace
           in
           this
           life
           .
           Wherein
           a
           thousand
           particulars
           there
           are
           cleere
           and
           evident
           unto
           the
           sanctified
           and
           spirituall
           man
           ,
           which
           the
           carnall
           man
           knowes
           no
           otherwise
           than
           by
           rote
           and
           relation
           .
           That
           wonderfull
           change
           which
           the
           Spirit
           of
           God
           workes
           in
           raising
           a
           sinner
           from
           death
           to
           life
           ,
           the
           power
           of
           a
           saving
           Faith
           ,
           the
           nature
           of
           godly
           sorrow
           for
           sinne
           ,
           of
           peace
           of
           conscience
           ,
           of
           joy
           in
           the
           holy
           Ghost
           ,
           of
           Gods
           sweetest
           mercies
           in
           the
           remission
           of
           sinnes
           ,
           the
           infinite
           comfort
           the
           soule
           finds
           in
           his
           favourable
           countenance
           ,
           our
           communion
           with
           Christ
           ,
           of
           the
           
           testimony
           of
           Gods
           Spirit
           and
           our
           Conscience
           in
           point
           of
           Adoption
           ,
           the
           whole
           art
           of
           our
           Spirituall
           warfarre
           ,
           containing
           the
           wiles
           and
           subtile
           methods
           of
           Satan
           and
           Corruption
           in
           tempting
           ,
           with
           the
           admirable
           power
           of
           Grace
           and
           Spirituall
           wisedome
           in
           making
           resistance
           and
           overcomming
           :
           these
           things
           ,
           with
           the
           like
           ,
           wherein
           consisteth
           the
           very
           soule
           and
           life
           of
           Christian
           Religion
           ,
           are
           very
           riddles
           unto
           the
           man
           unregenerate
           ,
           &
           when
           he
           heares
           them
           spoken
           of
           and
           press'd
           upon
           him
           ,
           his
           heart
           is
           overflowed
           with
           a
           kinde
           of
           bitter
           humour
           betweene
           admiration
           and
           scorne
           ,
           that
           another
           should
           speake
           so
           earnestly
           about
           that
           ,
           wherein
           hee
           findes
           no
           such
           great
           matter
           of
           consequence
           .
           No
           ,
           hee
           knowes
           these
           things
           onely
           by
           the
           booke
           ,
           experience
           and
           evidence
           of
           them
           in
           his
           owne
           heart
           hee
           hath
           none
           ;
           and
           therefore
           his
           knowledge
           of
           these
           things
           is
           cloudy
           ,
           uncertaine
           ,
           hovering
           ,
           floting
           in
           superficiall
           flourishes
           of
           Rhetoricall
           discourse
           ,
           not
           piercing
           into
           the
           substance
           and
           life
           of
           the
           thing
           it selfe
           ;
           and
           where
           hee
           comes
           neere
           to
           it
           ,
           t
           is
           but
           the
           imitation
           and
           bare
           repetition
           of
           others
           
           inventions
           ,
           whereunto
           his
           owne
           barren
           head
           and
           gracelesse
           heart
           that
           little
           to
           adde
           of
           new
           store
           .
           Whence
           it
           falls
           out
           in
           common
           experience
           ,
           that
           in
           these
           points
           of
           Divinity
           ,
           and
           in
           such
           cases
           of
           conscience
           as
           neerely
           concernes
           the
           Spirituall
           estate
           of
           man
           :
           you
           shall
           have
           many
           a
           godly
           Minister
           of
           meane
           gifts
           but
           of
           an
           holy
           heart
           ,
           yea
           many
           a
           plaine
           and
           simple
           man
           in
           regard
           of
           any
           depth
           of
           other
           knowledge
           ,
           that
           yet
           will
           discharge
           himselfe
           with
           greater
           skill
           and
           dexterity
           ,
           and
           give
           better
           satisfaction
           ,
           than
           some
           of
           those
           that
           may
           challenge
           the
           praise
           and
           admiration
           of
           being
           deepe
           Divines
           and
           learned
           Teachers
           in
           Israel
           .
           And
           this
           is
           no
           small
           fault
           wherewith
           Popish
           Schoolmen
           and
           Casuists
           are
           taxed
           by
           our
           Divines
           ,
           that
           even
           the
           words
           of
           Regeneration
           ,
           Sanctification
           ,
           &c.
           are
           somewhat
           strange
           to
           be
           found
           in
           their
           writings
           ,
           and
           that
           their
           discourses
           and
           decisions
           in
           matters
           of
           that
           kind
           are
           intentionall
           ,
           forraine
           ,
           dull
           ,
           and
           heartlesse
           .
        
         
           Thus
           we
           have
           seen
           touching
           this
           Object
           of
           Faith
           ,
           namely
           ,
           Gods
           written
           Revolations
           ,
           How
           far
           forth
           they
           are
           Evident
           and
           may
           be
           Knowne
           ,
           how
           farre
           forth
           they
           are
           Inevident
           and
           must
           be
           Beleeved
           .
           Briefly
           thus
           ,
           All
           things
           in
           Scripture
           may
           be
           knowne
           by
           the
           plainnesse
           of
           the
           written
           narration
           ,
           else
           the
           study
           of
           Divinity
           were
           a
           vaine
           and
           impossible
           attempt
           .
           All
           things
           in
           Scripture
           cannot
           be
           known
           by
           the
           sight
           and
           evidence
           of
           the
           things
           themselues
           ,
           for
           then
           were
           Faith
           utterly
           taken
           away
           .
           Wherefore
           againe
           ,
           Points
           of
           Nature
           and
           Morality
           may
           be
           in
           themselves
           evident
           to
           all
           ,
           but
           the
           proper
           mysteries
           of
           Divinity
           can
           be
           in
           part
           evident
           onely
           to
           the
           Regenerate
           .
           Now
           by
           this
           wee
           must
           learne
           what
           to
           judge
           of
           the
           Popish
           doctrine
           ,
           which
           makes
           Obscurity
           one
           essentiall
           property
           of
           Faith.
           Faith
           ,
           say
           they
           ,
           is
           an
           assent
           given
           to
           any
           proposition
           revealed
           by
           God
           
             Propter
             authoritatem
             revelantis
          
           :
           and
           two
           essentiall
           properties
           this
           assent
           hath
           :
           1.
           
           Certainty
           ,
           2.
           
           Obscurity
           .
           Of
           Certainty
           wee
           shall
           speake
           hereafter
           ;
           concerning
           Obscurity
           wee
           yeeld
           unto
           them
           thus
           farre
           :
           That
           all
           the
           Objects
           of
           Faith
           are
           Obscure
           ,
           that
           is
           ,
           in
           the
           Apostles
           sense
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
           Things
           not
           seen
           ,
           and
           comprehended
           in
           their
           proper
           nature
           by
           our
           senses
           or
           understanding
           .
           And
           so
           not
           onely
           the
           more
           secret
           mysteries
           of
           Religion
           ,
           as
           the
           Trinity
           ,
           Incarnation
           ,
           &c.
           whose
           depth
           and
           largenesse
           our
           reason
           cannot
           compasse
           ,
           but
           all
           other
           matters
           Historicall
           or
           Propheticall
           ,
           which
           are
           easie
           enough
           to
           be
           understood
           ,
           are
           notwithstanding
           Obscure
           ,
           that
           is
           ,
           Inevident
           ,
           not
           lying
           open
           to
           the
           direct
           view
           of
           body
           or
           minde
           .
           But
           this
           doth
           not
           please
           our
           Adversaries
           ,
           t
           is
           not
           want
           of
           evidence
           in
           the
           thing
           revealed
           ,
           but
           want
           of
           perspicuity
           in
           the
           Revelation
           it selfe
           which
           they
           understand
           by
           obscurity
           .
           Their
           meaning
           is
           thus
           ,
           Faith
           is
           an
           assent
           to
           obscure
           Propositions
           ,
           that
           is
           ,
           to
           Propositions
           not
           understood
           ,
           whereof
           wee
           know
           not
           the
           meaning
           .
           I
           ,
           this
           is
           it
           ,
           this
           is
           (
           as
           a
           learned
           man
           speakes
           )
           one
           roote
           of
           Popery
           in
           graine
           ,
           whence
           originally
           issues
           out
           that
           blacke
           darknesse
           of
           superstitious
           ignorance
           ,
           which
           covers
           the
           face
           of
           all
           that
           part
           of
           Christendome
           ,
           where
           Romish
           tyranny
           hath
           the
           upper
           hand
           .
           And
           yet
           that
           wee
           may
           here
           also
           gratifie
           them
           a
           little
           ,
           wee
           confesse
           that
           Christians
           can
           for
           a
           need
           yeeld
           assent
           to
           such
           propositions
           whereof
           they
           understand
           not
           the
           meaning
           .
           We
           have
           reason
           to
           yeeld
           as
           much
           respect
           to
           Gods
           writings
           as
           Socrates
           did
           sometime
           to
           an
           obscure
           booke
           of
           Heraclitus
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           saith
           he
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ;
           so
           when
           in
           reading
           the
           Scriptures
           we
           meet
           with
           many
           hard
           sentences
           ,
           &
           dark
           
           prophecies
           wee
           know
           not
           the
           meaning
           of
           ,
           we
           also
           can
           say
           ,
           That
           which
           I
           understand
           I
           beleeve
           for
           truth
           ,
           that
           which
           I
           understand
           not
           yet
           I
           beleeve
           too
           that
           is
           a
           truth
           whatsoever
           it
           be
           .
           But
           in
           this
           case
           it
           is
           manifest
           ,
           that
           this
           assent
           is
           full
           of
           trouble
           and
           confusion
           ,
           and
           whereas
           faith
           gives
           rest
           and
           satisfaction
           to
           the
           minde
           ,
           this
           fills
           it
           with
           anxiety
           and
           distraction
           :
           will
           any
           man
           not
           strangely
           carelesse
           and
           blockish
           ,
           becontent
           with
           such
           a
           faith
           as
           this
           ,
           I
           beleeve
           I
           know
           not
           what
           ?
           And
           if
           in
           some
           particulars
           ,
           even
           pure
           necessitie
           cause
           us
           for
           the
           present
           to
           bee
           contented
           with
           such
           a
           beliefe
           ,
           because
           of
           our
           ignorance
           :
           must
           it
           therefore
           be
           brought
           in
           as
           a
           generall
           and
           essentiall
           property
           of
           Faith
           ,
           
           that
           t
           is
           an
           assent
           to
           things
           obscure
           or
           unknowne
           ?
           But
           this
           makes
           much
           for
           the
           advancement
           of
           the
           Catholike
           cause
           ,
           and
           therefore
           the
           factors
           for
           Rome
           have
           reason
           to
           stand
           stiffely
           in
           defence
           of
           this
           their
           doctrine
           ,
           for
           so
           when
           they
           have
           dropped
           in
           the
           eares
           of
           their
           disciples
           ,
           this
           poyson
           ,
           that
           the
           faith
           of
           a
           Christian
           is
           an
           assent
           to
           things
           obscure
           ,
           to
           he
           knowes
           not
           what
           ,
           they
           have
           at
           one
           stroke
           nayled
           their
           eares
           to
           the
           doores
           of
           their
           Church
           ,
           and
           made
           them
           their
           slaves
           for
           ever
           ,
           and
           wonne
           them
           over
           to
           their
           blinde
           Canonicall
           obedience
           ,
           as
           to
           beleeve
           ,
           so
           to
           doe
           they
           know
           not
           what
           .
           The
           summe
           of
           our
           Adversaries
           doctrine
           in
           this
           point
           is
           briefly
           expressed
           by
           Becanus
           in
           his
           
             Theolog.
             Scholasttom
             .
             3.
             cap.
             1.
             
             Quaest
             ,
          
           3.
           who
           therein
           followes
           his
           leaders
           the
           rest
           of
           the
           Iesuites
           and
           Schoolemen
           .
           To
           the
           Question
           
             An
             Revelatio
             primae
             veritatis
             ,
             ut
             sit
             formale
             objectum
             fidei
             ,
             debeat
             esse
             obscura
             ?
          
           he
           answeres
           affirmatively
           ,
           that
           Divine
           revelations
           as
           the
           objects
           of
           Faith
           must
           bee
           obscure
           ,
           and
           that
           in
           a
           twofold
           respect
           :
        
         
           1.
           
           
             Ex
             part●
             rei
             revelatae
             :
             Revelatio
             enim
             non
             debet
             clard
             &
             evidenter
             ostendere
             rem
             revelatam
             .
          
           A
           very
           strange
           conceit
           ;
           Revelations
           must
           not
           declare
           things
           plainely
           and
           evidently
           .
           why
           so
           ?
           When
           God
           revealed
           his
           will
           to
           the
           Patriarches
           ,
           Prophets
           and
           Apostles
           did
           hee
           not
           doe
           it
           plainely
           ,
           and
           did
           not
           they
           clearely
           understand
           what
           was
           meant
           by
           the
           Revelation
           ?
           They
           did
           .
           But
           happly
           the
           Iesuites
           meaning
           is
           a
           little
           better
           .
           The
           revelation
           must
           not
           
             clarè
             &
             evidenter
             ostendere
             rem
          
           ,
           that
           is
           ,
           no
           revelation
           hath
           this
           force
           of
           it selfe
           ,
           
             Vt
             rem
             revelatam
             exhibeat
             nobis
             Praesentem
             ,
             ut
             clarè
             &
             intuitivè
             videamus
             rem
             narrat●●
             .
          
           If
           this
           were
           all
           the
           Iesuites
           meane
           by
           this
           doctrine
           ,
           wee
           would
           subscribe
           unto
           them
           ,
           and
           willingly
           grant
           that
           revelation
           doth
           not
           make
           things
           Present
           and
           offer
           them
           to
           our
           view
           :
           for
           if
           they
           were
           present
           ,
           and
           seene
           ,
           what
           need
           a
           Revelation
           ?
           In
           this
           sense
           we
           easily
           admit
           the
           proofes
           which
           they
           bring
           ,
           for
           Faiths
           obscurity
           ,
           out
           of
           Heb.
           11.
           1.
           that
           faith
           is
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ;
           of
           things
           which
           we
           behold
           not
           by
           the
           eye
           of
           sense
           ,
           or
           reason
           :
           and
           out
           of
           1
           Cor
           13.
           12.
           
           
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           True
           ,
           the
           things
           that
           wee
           beleeve
           ,
           are
           now
           knowne
           by
           us
           in
           this
           life
           ,
           no
           otherwise
           than
           as
           wee
           doe
           know
           a
           man
           whose
           face
           we
           behold
           in
           a
           glasse
           ,
           but
           doe
           not
           behold
           his
           person
           :
           but
           our
           knowledge
           of
           the
           same
           things
           in
           the
           life
           to
           come
           ,
           is
           as
           when
           we
           know
           a
           man
           standing
           before
           him
           ,
           and
           looking
           him
           full
           in
           the
           face
           .
           So
           the
           Scriptures
           are
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           a
           glasse
           wherein
           we
           may
           behold
           the
           shape
           and
           picture
           of
           all
           things
           to
           be
           beleeved
           ,
           but
           t
           is
           the
           picture
           only
           ,
           not
           the
           substance
           and
           body
           it selfe
           .
           Were
           this
           all
           our
           Adversaries
           intended
           ,
           the
           difference
           betweene
           us
           were
           at
           an
           end
           :
           things
           beleeued
           are
           obscure
           ,
           
             id
             est
             ,
             Non-praesentes
             ,
             non-visae
             :
          
           we
           grant
           it
           .
           But
           this
           doth
           not
           fully
           fit
           their
           turne
           ;
           for
           though
           the
           things
           themselves
           bee
           obscure
           ,
           that
           is
           ,
           not
           immediatly
           seene
           and
           looked
           upon
           ,
           yet
           the
           narration
           of
           them
           in
           Scriptures
           may
           be
           perspicuous
           ,
           and
           plaine
           to
           be
           understood
           .
           Now
           they
           like
           not
           this
           ,
           all
           is
           quite
           marr'd
           if
           they
           give
           way
           so
           farre
           ,
           as
           to
           grant
           that
           the
           Scriptures
           are
           plaine
           to
           be
           understood
           .
           This
           may
           not
           bee
           tolerated
           in
           their
           Schooles
           and
           Pulpits
           ,
           and
           therefore
           t
           is
           that
           in
           their
           Sermons
           and
           writings
           upon
           that
           subject
           they
           so
           bestirre
           themselves
           like
           a
           heard
           of
           wilde
           beastes
           ,
           to
           raise
           up
           all
           the
           dust
           they
           can
           ,
           wherby
           to
           darken
           the
           light
           of
           that
           bright
           most
           Sunne
           .
           And
           this
           is
           the
           thing
           that
           they
           aime
           at
           in
           their
           description
           of
           Faith
           ,
           when
           they
           tell
           us
           that
           it
           is
           an
           assent
           to
           obscure
           propositions
           ,
           their
           meaning
           is
           villanous
           to
           lay
           a
           ground
           for
           ignorance
           and
           implicite
           beliefe
           ,
           that
           it
           suffiseth
           a
           religious
           Christian
           to
           salvation
           that
           he
           beleeve
           in
           grosse
           the
           truth
           of
           all
           which
           the
           Scriptures
           and
           Church
           doe
           deliver
           ,
           though
           he
           understand
           nothing
           at
           all
           distinctly
           .
           Let
           him
           jumble
           over
           his
           Creed
           in
           Latine
           ,
           and
           understand
           never
           a
           letter
           ,
           yet
           is
           he
           a
           good
           beleeving
           Catholike
           ,
           and
           it
           sufficeth
           that
           the
           Creed
           be
           recited
           by
           him
           
             in
             Persona
             Ecclesiae
          
           ,
           as
           Becanus
           out
           of
           Thomas
           very
           conceitedly
           affirmes
           .
           
           So
           in
           stead
           of
           distinct
           knowledge
           necessary
           unto
           saving
           faith
           ,
           they
           breed
           in
           their
           people
           a
           dull
           ,
           turbulent
           and
           confused
           assent
           to
           something
           but
           they
           know
           not
           what
           :
           
           which
           is
           indeede
           rather
           a
           stubbornnesse
           and
           wilfulnesse
           of
           resolution
           ,
           than
           the
           well
           advised
           beliefe
           of
           a
           Christian.
           Iust
           so
           doe
           Sorcerers
           and
           Witches
           beleeve
           confidently
           in
           the
           vertue
           of
           a
           number
           of
           Verses
           ,
           Spells
           ,
           Characters
           ,
           &c.
           which
           they
           cannot
           tell
           what
           to
           make
           of
           :
           and
           such
           is
           the
           Magicall
           Faith
           of
           those
           whom
           the
           Romish
           Whore
           hath
           bewitched
           with
           her
           inchantments
           .
           Nor
           hath
           this
           opinion
           of
           Obscurity
           in
           matter
           of
           Faith
           any
           ground
           at
           all
           in
           those
           two
           places
           before
           alledged
           .
           For
           the
           first
           ,
           in
           
             Heb.
             11.
             ver
          
           .
           1.
           
           Faith
           is
           an
           argument
           of
           things
           not
           seene
           .
           Most
           true
           ,
           they
           are
           not
           seene
           ,
           because
           Faith
           apprehends
           them
           ,
           and
           sight
           destroies
           Faith.
           But
           what
           then
           ,
           are
           they
           unknowne
           too
           ?
           No
           ,
           for
           Faith
           is
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           an
           evident
           argument
           even
           of
           these
           things
           that
           are
           not
           seene
           .
           Yea
           ,
           but
           whence
           doth
           Faith
           fetch
           this
           argument
           ?
           not
           from
           the
           things
           themselves
           ,
           for
           they
           are
           unseene
           .
           Whence
           then
           ?
           from
           the
           Revelation
           and
           Declaration
           of
           them
           in
           the
           word
           ,
           which
           makes
           them
           cleer
           to
           the
           apprehension
           of
           the
           beleever
           .
           Againe
           ,
           in
           that
           1.
           
           
             Cor.
             13.
             12.
             
             [
             Wee
             now
             see
             through
             a
             glasse
             darkely
             .
             ]
          
           True
           ,
           wee
           see
           things
           but
           as
           in
           a
           looking
           glasse
           ,
           therefore
           wee
           see
           them
           darkely
           :
           for
           let
           a
           man
           first
           view
           the
           shape
           of
           any
           thing
           in
           a
           glasse
           ,
           and
           afterward
           look
           on
           the
           thing
           it selfe
           ,
           his
           first
           knowledge
           of
           it
           will
           bee
           but
           dark
           in
           comparison
           of
           the
           latter
           .
           Neverthelesse
           it
           is
           not
           so
           darke
           and
           obscure
           ,
           but
           that
           a
           man
           may
           describe
           what
           thing
           it
           is
           hee
           sees
           ;
           if
           hee
           behold
           a
           mans
           face
           in
           the
           glasse
           ,
           hee
           may
           distinctly
           tell
           that
           such
           a
           man
           hath
           such
           a
           visage
           .
           In
           the
           like
           manner
           the
           Revelations
           of
           Scripture
           are
           like
           a
           cleere
           well
           polished
           glasse
           ,
           free
           from
           dust
           ,
           ●lawes
           ,
           crackes
           ,
           or
           other
           deformities
           :
           in
           them
           wee
           may
           behold
           all
           the
           mysteries
           of
           Religion
           cleerly
           represented
           in
           their
           shapes
           and
           proper
           colours
           ,
           so
           farre
           forth
           as
           is
           needfull
           for
           us
           to
           see
           them
           in
           this
           life
           :
           and
           when
           attentively
           we
           marke
           what
           is
           shewne
           unto
           us
           ,
           wee
           may
           take
           distinct
           notice
           of
           every
           thing
           that
           is
           to
           be
           beleeved
           by
           us
           ,
           in
           all
           articles
           of
           Christian
           Faith.
           And
           this
           knowledge
           is
           
           in
           it selfe
           distinct
           and
           cleere
           ,
           though
           compared
           with
           that
           other
           proper
           immediate
           beholding
           of
           the
           things
           themselves
           ,
           face
           to
           face
           as
           the
           Apostle
           speakes
           ,
           it
           may
           justly
           be
           termed
           Darke
           ,
           and
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           Let
           one
           instance
           make
           all
           plaine
           in
           Gal.
           3.
           1.
           the
           Apostle
           saith
           that
           Christ
           was
           described
           unto
           the
           Galatians
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           before
           their
           eyes
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           being
           crucified
           among
           them
           .
           Why
           this
           was
           not
           possible
           ,
           that
           what
           was
           done
           at
           Ierusalem
           on
           mount
           Golgatha
           ,
           should
           bee
           seene
           in
           Galatia
           many
           hundred
           
           miles
           from
           it
           .
           How
           then
           was
           Christ
           described
           and
           crucified
           in
           the
           sight
           of
           these
           Galatians
           ?
           It
           was
           in
           the
           cleere
           and
           manifest
           declaration
           of
           him
           by
           the
           Apostles
           preaching
           .
           Which
           though
           it
           could
           not
           make
           the
           sufferings
           of
           Christ
           so
           evident
           unto
           the
           Galatians
           ,
           as
           they
           were
           unto
           such
           as
           stood
           by
           the
           crosse
           of
           Christ
           and
           saw
           him
           suffer
           ;
           yet
           so
           cleere
           and
           distinct
           was
           the
           representation
           thereof
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           in
           the
           mirrour
           of
           the
           Apostles
           preaching
           ,
           that
           the
           Galatians
           faith
           in
           this
           case
           was
           not
           an
           assent
           to
           things
           obscure
           which
           they
           understood
           not
           .
           It
           s
           one
           thing
           then
           for
           a
           matter
           to
           be
           present
           unto
           us
           in
           it
           owne
           nature
           ,
           another
           for
           it
           to
           be
           perspicuously
           &
           plainly
           set
           forth
           in
           a
           narration
           :
           in
           which
           latter
           sense
           we
           affirm
           against
           the
           Romanist
           ,
           that
           all
           objects
           of
           Faith
           are
           not
           Obscure
           but
           Evident
           in
           those
           Revelations
           of
           them
           which
           are
           made
           in
           Scriptures
           .
        
         
           2.
           
           
             Ex
             parte
             Dei
             Revelantis
          
           .
           For
           ,
           
             non
             constat
             nobis
             clarè
             &
             evidenter
             revelationemillam
             propter
             quam
             credimus
             articulas
             fidei
             ,
             à
             Deo
             factam
             esse
             .
          
           No
           ,
           is
           it
           not
           evident
           to
           us
           that
           the
           Scriptures
           are
           of
           God
           ?
           To
           whom
           then
           ?
           was
           it
           evident
           to
           the
           holy
           men
           of
           God
           to
           whom
           they
           were
           first
           inspired
           ?
           Yes
           ,
           the
           Iesuite
           grants
           that
           ,
           but
           yet
           heare
           his
           words
           ,
           
             Num.
             12.
             
             [
             Prophetae
             &
             Apostol●
             ,
          
           saith
           hee
           ,
           
             habuerunt
             tantùm
             evidentiam
             revelationis
             ,
             non
             autemevidentiam
             Primae
             veritatis
             .
             Tamet
             si
             enim
             evidenter
             cognoscerent
             ,
             Deum
             esse
             ,
             qui
             ipsis
             revelabat
             mysteria
             fides
             ,
             non
             tamen
             evidenter
             cognoscebant
             Deum
             esse
             summè
             veracem
             ,
             qui
             nec
             falli
             possit
             nec
             fallere
             .
             Vnde
             sequitur
             
             assensum
             illorum
             quem
             habuerunt
             circa
             mysteria
             fidei
             ,
             fuisse
             obscurum
             ,
             &
             ejusdem
             speciei
             ,
             cum
             assensu
             fidei
             nostrae
             .
             ]
          
           See
           ye
           this
           Iesuite
           ,
           how
           hee
           would
           blow
           away
           with
           one
           blast
           all
           the
           certainty
           of
           Christian
           faith
           ,
           and
           so
           bring
           the
           matter
           about
           ,
           that
           there
           shall
           be
           no
           sure
           footing
           for
           it
           ,
           unlesse
           it
           be
           in
           the
           authority
           of
           the
           Church
           ,
           and
           the
           Popes
           infallible
           fancy
           .
           Revelations
           of
           Scripture
           are
           not
           evident
           to
           us
           that
           they
           are
           of
           God
           ;
           to
           the
           Prophets
           and
           Apostles
           they
           were
           indeed
           evidently
           knowne
           to
           bee
           of
           God
           ,
           but
           yet
           see
           the
           mischiefe
           ,
           the
           Truth
           of
           God
           ,
           the
           Revealer
           ,
           was
           not
           evidently
           knowne
           unto
           these
           holy
           men
           ,
           nor
           were
           they
           infallibly
           certaine
           ,
           but
           that
           God
           might
           and
           would
           tell
           them
           a
           lie
           .
           A
           foule
           blasphemy
           ,
           and
           I
           know
           not
           whether
           hee
           doe
           deserve
           the
           name
           of
           a
           Reasonable
           creature
           who
           is
           not
           himselfe
           ,
           or
           thinkes
           there
           is
           any
           ,
           that
           is
           not
           infallibly
           ,
           evidently
           ,
           and
           most
           certainly
           convinced
           of
           this
           truth
           ,
           that
           God
           cannot
           bee
           deceived
           himselfe
           ,
           nor
           will
           deceive
           any
           .
           But
           touching
           this
           point
           ,
           that
           wee
           have
           no
           such
           obscure
           tottering
           foundation
           for
           our
           faith
           ,
           but
           a
           most
           sure
           and
           cleere
           word
           ,
           full
           of
           brightnesse
           and
           majesty
           ,
           like
           light
           shining
           into
           our
           soules
           ,
           and
           by
           it
           owne
           characters
           discovering
           it
           owne
           divine
           originall
           ;
           of
           this
           hereafter
           more
           fitly
           in
           handling
           the
           certainty
           of
           Faiths
           assent
           .
        
         
           Now
           in
           the
           meane
           time
           for
           conclusion
           of
           this
           first
           point
           touching
           the
           Objects
           of
           Faith
           ,
           How
           farre
           forth
           they
           are
           Evident
           or
           Inevident
           ,
           these
           two
           confectaries
           may
           be
           noted
           out
           of
           what
           hath
           been
           said
           :
        
         
           1.
           
           Knowledge
           by
           sight
           takes
           away
           Faith
           :
           that
           is
           ,
           so
           far
           as
           sight
           goes
           ,
           but
           no
           further
           :
           for
           as
           we
           said
           of
           Beliefe
           ,
           in
           generall
           ,
           so
           here
           Evident
           Experience
           of
           the
           truth
           in
           some
           things
           doth
           helpe
           our
           Faith
           in
           other
           .
           Whence
           t
           is
           usuall
           
           with
           the
           godly
           to
           strengthen
           their
           faith
           in
           the
           promises
           for
           time
           to
           come
           ,
           by
           calling
           to
           minde
           Gods
           mercies
           of
           old
           ,
           and
           that
           evident
           triall
           of
           them
           they
           have
           had
           in
           time
           past
           .
           And
           Thomas
           because
           hee
           saw
           the
           Evident
           truth
           of
           Ghrists
           Resurrection
           ,
           did
           more
           firmely
           beleeve
           the
           rest
           of
           the
           mystery
           
           of
           mans
           Redemption
           by
           him
           .
           But
           otherwise
           in
           the
           same
           things
           as
           sight
           waxeth
           ,
           so
           Faith
           waineth
           ,
           the
           greater
           light
           &
           certainty
           drownes
           the
           lesse
           ;
           &
           where
           Knowledge
           is
           perfect
           ,
           the
           Faith
           ,
           though
           it
           remains
           in
           the
           Habit
           ,
           yet
           it
           ceaseth
           in
           the
           Act.
           This
           is
           manifest
           by
           that
           opposition
           which
           the
           Apostle
           makes
           betweene
           Faith
           and
           Sight
           ,
           2.
           
           Cor.
           5.
           7.
           
           [
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           ]
           what
           this
           walking
           by
           Faith
           is
           ,
           is
           plaine
           Chap.
           4.
           18.
           
           
             [
             We
             looke
             not
             on
             the
             things
             which
             are
             seene
             ,
             but
             on
             the
             things
             which
             are
             not
             seen
             :
             for
             the
             things
             which
             are
             seene
             are
             temporall
             ,
             but
             the
             things
             which
             are
             not
             seene
             are
             eternall
             .
             ]
          
        
         
           2.
           
           A
           distinct
           explicite
           knowledge
           of
           divine
           things
           in
           the
           Revelations
           of
           them
           in
           Scripture
           ,
           is
           necessary
           to
           the
           being
           of
           Christian
           Faith
           ,
        
         
           By
           explicite
           knowledge
           ,
           I
           meane
           ,
           the
           understanding
           of
           the
           articles
           of
           Beliefe
           ,
           so
           farre
           forth
           as
           they
           are
           plainly
           declared
           in
           Scriptures
           .
           This
           Historicall
           knowledge
           (
           for
           so
           we
           may
           terme
           it
           synecdochic●●
           )
           of
           the
           letter
           and
           meaning
           of
           the
           Scriptures
           in
           such
           things
           as
           it
           proposeth
           to
           be
           beleeved
           ,
           is
           required
           to
           the
           being
           of
           Christian
           Faith
           ,
           as
           a
           necessary
           antecedent
           thereof
           .
           For
           though
           this
           knowledge
           may
           be
           where
           Faith
           is
           not
           ,
           yet
           Faith
           can
           never
           be
           where
           this
           knowledge
           goes
           not
           before
           .
           Ignorant
           in
           this
           sense
           and
           Vnbeleeving
           are
           termes
           reciprocall
           .
           As
           perfect
           knowledge
           by
           sight
           excludes
           Faith
           of
           the
           thing
           seene
           ,
           so
           doth
           perfect
           ignorance
           of
           any
           thing
           destroy
           all
           Faith
           of
           the
           same
           thing
           .
           I
           say
           ,
           of
           the
           same
           thing
           ;
           for
           a
           man
           may
           bee
           absolutely
           ignorant
           in
           some
           things
           ,
           yet
           a
           beleever
           in
           others
           :
           and
           therefore
           wee
           doe
           not
           meane
           that
           such
           an
           explicite
           knowledge
           is
           necessary
           to
           faith
           ,
           as
           that
           wee
           must
           distinctly
           apprehend
           all
           points
           of
           Faith
           ,
           before
           wee
           beleeve
           ;
           for
           the
           Apostles
           (
           when
           yet
           they
           were
           true
           beleevers
           )
           were
           ignorant
           in
           many
           *
           articles
           of
           Faith
           ,
           as
           Christs
           Resurrection
           ,
           Ascention
           ,
           &c.
           
           But
           this
           wee
           affirme
           ,
           that
           where
           there
           is
           totall
           ignorance
           of
           any
           one
           article
           of
           Faith
           ,
           there
           can
           be
           no
           Beliefe
           at
           all
           of
           that
           article
           :
           as
           for
           
           example
           ,
           Hee
           that
           saith
           I
           beleeve
           a
           holy
           Catholike
           Church
           ,
           and
           yet
           knowes
           not
           what
           a
           holy
           Catholike
           Church
           is
           ,
           what
           ever
           hee
           say
           hee
           doth
           not
           beleeve
           it
           .
           That
           such
           a
           blinde
           credo
           is
           not
           properly
           an
           assent
           of
           Christian
           faith
           ,
           I
           prove
           thus
           .
           To
           assent
           or
           dissent
           is
           an
           action
           of
           the
           Vnderstanding
           or
           of
           the
           Will
           :
           if
           of
           the
           Vnderstanding
           ,
           the
           object
           of
           it
           is
           Truth
           or
           Falsehood
           :
           if
           of
           the
           Will
           ,
           the
           object
           of
           it
           is
           goodnesse
           or
           evill
           .
           For
           the
           assent
           of
           the
           Will
           the
           case
           is
           manifest
           ,
           that
           it
           doth
           never
           assent
           unto
           and
           allow
           of
           the
           goodnesse
           of
           the
           obiect
           ,
           or
           dissent
           from
           and
           disallow
           the
           evill
           of
           it
           ,
           untill
           there
           be
           knowledge
           and
           apprehension
           of
           both
           .
           For
           this
           approbation
           or
           reprobation
           of
           any
           thing
           by
           the
           Will
           ,
           cannot
           bee
           without
           Election
           ,
           nor
           Election
           without
           foregoing
           deliberation
           and
           judgement
           of
           the
           understanding
           upon
           the
           thing
           that
           is
           chosen
           or
           refused
           .
           Againe
           for
           the
           Vnderstanding
           ,
           how
           can
           it
           assent
           unto
           the
           Truth
           or
           dissent
           from
           the
           Falsehood
           of
           such
           things
           whereof
           it
           hath
           no
           apprehension
           at
           all
           ?
           For
           so
           here
           should
           be
           an
           Act
           without
           an
           Object
           ,
           at
           least
           an
           irrationall
           act
           of
           the
           rationall
           part
           of
           man.
           For
           if
           the
           Vnderstanding
           assent
           or
           dissent
           without
           understanding
           of
           whereto
           or
           from
           what
           ,
           is
           not
           a
           non-ens
           the
           object
           of
           such
           an
           act
           ?
           and
           is
           not
           such
           an
           act
           more
           like
           the
           naturall
           propensions
           of
           senslesse
           creatures
           whereby
           they
           are
           carried
           to
           unknowne
           ends
           ,
           than
           the
           judiciall
           determination
           of
           a
           reasonable
           man
           ?
           Though
           the
           things
           beleeved
           exceed
           reason
           ,
           yet
           the
           revelations
           of
           them
           are
           not
           above
           our
           knowledge
           ;
           and
           our
           assent
           unto
           them
           must
           be
           so
           farre
           forth
           rationall
           ,
           that
           if
           wee
           cannot
           give
           a
           reason
           of
           the
           thing
           beleeved
           ,
           yet
           wee
           must
           give
           a
           reason
           of
           our
           beliefe
           .
        
         
           A
           reason
           of
           our
           beliefe
           is
           then
           rendred
           when
           we
           understand
           that
           testimony
           and
           authority
           wherein
           the
           thing
           to
           be
           beleeved
           is
           revealed
           unto
           us
           .
           This
           only
           makes
           our
           assent
           reasonable
           .
           For
           as
           in
           Scientificall
           knowledge
           
           and
           opinion
           the
           understanding
           never
           assents
           till
           the
           nature
           of
           the
           thing
           it selfe
           be
           knowne
           either
           fully
           or
           in
           part
           :
           so
           in
           beliefe
           the
           understanding
           assents
           not
           till
           the
           meaning
           of
           the
           relation
           or
           testimony
           be
           understood
           ,
           what
           that
           thing
           is
           distinctly
           ,
           whereto
           it
           must
           assent
           .
           In
           the
           two
           former
           wee
           give
           the
           reason
           of
           our
           assent
           from
           the
           thing
           it selfe
           knowne
           ,
           in
           the
           last
           wee
           give
           the
           reason
           of
           our
           assent
           from
           the
           authority
           of
           the
           revealer
           .
           In
           every
           one
           our
           assent
           presupposeth
           knowledge
           ,
           in
           the
           former
           of
           the
           thing
           it selfe
           ,
           in
           the
           later
           of
           the
           Revelation
           ,
           Wherefore
           that
           implicite
           faith
           of
           the
           ordinary
           Papist
           ,
           who
           following
           the
           doctrine
           of
           his
           Teachers
           contents
           himselfe
           that
           he
           gives
           his
           assent
           in
           grosse
           unto
           all
           what
           ever
           is
           in
           the
           Bible
           &
           Churches
           traditions
           ,
           that
           it
           is
           true
           ,
           whilst
           yet
           he
           understands
           scarce
           any
           Article
           of
           his
           religion
           distinctly
           :
           this
           their
           implicite
           assent
           is
           meerely
           bruitish
           and
           unreasonable
           .
           Contrary
           to
           the
           expresse
           precept
           of
           the
           Apostle
           
             Paul
             ,
             Rom.
          
           12.
           1.
           commanding
           us
           to
           offer
           unto
           God
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           a
           reasonable
           service
           ;
           and
           
             Peter
             ,
             1
             Pet.
          
           3.
           15.
           bidding
           us
           be
           ready
           to
           give
           an
           answer
           ;
           (
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           not
           a
           bare
           answer
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           but
           with
           a
           defence
           )
           to
           every
           one
           that
           demandeth
           of
           us
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           a
           Reason
           of
           our
           Faith.
           Now
           it
           would
           be
           knowne
           of
           the
           Romish
           Laiety
           what
           reason
           they
           can
           give
           for
           their
           faith
           ,
           what
           Apologie
           they
           are
           able
           to
           make
           for
           it
           ,
           when
           as
           they
           are
           utterly
           ignorant
           of
           Scriptures
           the
           only
           reason
           and
           defense
           of
           our
           Faith.
           And
           is
           not
           their
           service
           and
           worship
           of
           God
           ,
           the
           very
           unreasonable
           motion
           of
           an
           unintelligent
           beast
           ,
           that
           's
           ordered
           by
           his
           driver
           but
           understands
           not
           why
           ,
           and
           for
           what
           reason
           and
           ground
           ?
           Where
           particulars
           are
           not
           knowne
           ,
           there
           may
           be
           a
           generall
           kinde
           of
           beliefe
           .
           But
           this
           generall
           beliefe
           is
           not
           an
           actuall
           assent
           to
           the
           truth
           of
           any
           particular
           thing
           revealed
           ,
           till
           that
           particular
           bee
           knowne
           and
           understood
           .
           Actuall
           assent
           to
           particular
           truths
           is
           then
           only
           when
           they
           are
           knowne
           :
           and
           according
           
           to
           the
           increase
           of
           distinct
           knowledge
           ,
           so
           this
           assent
           increaseth
           .
           Before
           there
           is
           this
           distinct
           knowledge
           there
           can
           be
           no
           more
           but
           
             Praeparatio
             animi
          
           ,
           a
           resolution
           of
           the
           minde
           to
           yeeld
           assent
           to
           any
           particular
           if
           it
           bee
           once
           knowne
           :
           Which
           though
           it
           be
           good
           when
           wee
           can
           doe
           no
           otherwise
           by
           reason
           of
           unavoydable
           ignorance
           ,
           yet
           to
           teach
           that
           this
           is
           sufficient
           to
           true
           faith
           ,
           is
           to
           teach
           men
           to
           be
           carelesse
           of
           all
           religion
           .
           T
           is
           good
           where
           there
           is
           knowledge
           in
           part
           ,
           and
           when
           for
           the
           rest
           ,
           ignorance
           is
           seene
           ,
           bewayled
           and
           avoyded
           by
           all
           earnest
           desire
           and
           possible
           endevour
           to
           get
           knowledge
           in
           all
           points
           :
           but
           t
           is
           monstrous
           flothfulnesse
           to
           bee
           content
           with
           this
           ,
           that
           in
           generall
           we
           beleeve
           all
           ,
           though
           we
           assent
           to
           nothing
           in
           particular
           .
           This
           were
           indeed
           a
           short
           cut
           to
           heaven
           ,
           if
           no
           more
           were
           required
           to
           Christian
           faith
           ,
           but
           to
           force
           upon
           ones
           selfe
           such
           a
           resolution
           as
           this
           ;
           Here
           is
           the
           Bible
           ,
           I
           am
           resolved
           to
           beleeve
           all
           that
           it
           saith
           ,
           but
           for
           particulars
           I
           le
           looke
           no
           further
           ,
           let
           the
           Church
           and
           those
           that
           are
           learned
           looke
           to
           that
           .
           How
           farre
           such
           a
           blinde
           resolution
           is
           from
           Christian
           faith
           and
           pietie
           ,
           besides
           experience
           ,
           (
           which
           testifies
           that
           all
           those
           who
           have
           true
           faith
           in
           some
           things
           ,
           doe
           alwayes
           much
           lament
           their
           ignorance
           ,
           and
           eagerly
           desire
           the
           increase
           of
           distinct
           knowledge
           )
           the
           Scriptures
           also
           doe
           abundantly
           witnesse
           unto
           us
           .
           Wherein
           no
           exhortation
           more
           common
           then
           this
           unto
           the
           encrease
           of
           Knowledge
           ,
           yea
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           &c.
           as
           the
           Apostle
           prayes
           for
           the
           Collosians
           ,
           Col.
           2.
           2.
           
           And
           for
           the
           Corinthians
           hee
           wisheth
           the
           like
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           2
           Cor.
           8.
           7.
           
           How
           many
           prayers
           of
           the
           Saints
           doe
           wee
           finde
           they
           have
           made
           for
           knowledge
           ,
           every
           where
           mentioned
           ?
           How
           often
           is
           Faith
           and
           Knowledge
           coupled
           together
           ?
           
             Ioh.
             10.
             38.
             1
             
             Ioh.
          
           4.
           16.
           
           &c.
           yea
           ,
           many
           times
           confounded
           and
           taken
           one
           for
           the
           other
           ,
           2
           
             Cor.
             4.
             14.
             
             Esa.
             53
             ●1
             .
             Ioh.
          
           17.
           3.
           
           &c
           ,
           Againe
           ,
           this
           knowledge
           is
           easie
           to
           be
           had
           by
           
           the
           ayde
           of
           the
           holy
           Spirit
           inwardly
           inlightening
           and
           teaching
           the
           faithfull
           ,
           when
           they
           use
           such
           meanes
           as
           hee
           hath
           appointed
           .
           See
           for
           that
           purpose
           ,
           
             Ier.
             31.
             33
             ,
             34.
             1.
             
             Cor.
             2.
             10.
             12.
             2.
             
             Cor.
             4.
             6.
             
             Ioh.
          
           14.
           21.
           where
           Christ
           promiseth
           to
           shew
           himselfe
           visibly
           [
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ]
           to
           those
           that
           love
           him
           .
           Were
           knowledge
           a
           thing
           impossible
           ,
           or
           very
           difficult
           ,
           or
           unprofitable
           ,
           some
           pretence
           there
           were
           to
           pleade
           for
           ignorance
           ,
           but
           when
           t
           is
           so
           often
           commanded
           us
           ,
           when
           it
           may
           be
           so
           easily
           had
           ,
           when
           t
           is
           so
           usefull
           in
           the
           having
           ,
           so
           dangerous
           to
           want
           it
           ,
           it
           s
           now
           impudence
           to
           patronize
           ignorance
           as
           a
           friend
           to
           Religion
           ,
           which
           is
           a
           professed
           enemy
           to
           mans
           reason
           .
           Wherefore
           it
           is
           a
           shamelesse
           assertion
           of
           
             Bellarmine
             ,
             De
             Iustif.
             l.
             c.
          
           5.
           
           That
           Faith
           may
           better
           be
           defined
           by
           ignorance
           than
           by
           knowledge
           .
           A
           pestilent
           conceit
           ,
           which
           once
           rooted
           in
           men
           breeds
           in
           them
           an
           horrible
           contempt
           ,
           distaste
           ,
           and
           neglect
           of
           Scriptures
           and
           all
           Religion
           ,
           as
           matters
           not
           possible
           nor
           necessary
           for
           them
           to
           comprehend
           .
           But
           this
           is
           a
           gull
           put
           upon
           poore
           people
           by
           the
           Clergy
           ,
           thereby
           to
           excuse
           their
           owne
           idlenesse
           in
           not
           teaching
           them
           ,
           or
           to
           gaine
           the
           admiration
           to
           themselves
           for
           being
           the
           only
           oracles
           of
           Religion
           ,
           that
           so
           they
           may
           beare
           rule
           over
           the
           peoples
           faith
           .
           Or
           else
           the
           god
           of
           this
           world
           hath
           blinded
           these
           Leaders
           eies
           ,
           and
           they
           ,
           not
           willing
           to
           goe
           to
           hell
           alone
           ,
           put
           out
           also
           the
           eyes
           of
           the
           people
           ,
           to
           the
           end
           they
           may
           not
           know
           more
           than
           themselves
           ,
           or
           all
           that
           themselves
           doe
           ,
           and
           so
           their
           knavery
           be
           discovered
           .
           For
           us
           ,
           let
           us
           detest
           a
           doctrine
           so
           contrary
           to
           the
           profession
           of
           Christianity
           ,
           that
           takes
           away
           all
           care
           and
           study
           after
           godly
           knowledge
           ,
           and
           makes
           way
           for
           the
           entrance
           of
           Heresies
           ,
           Profanenesse
           ,
           and
           Irreligion
           :
           nor
           rest
           we
           in
           our
           seach
           after
           divine
           things
           ,
           till
           wee
           bee
           able
           to
           say
           with
           the
           Apostle
           
             [
             I
             know
             whom
             I
             have
             beleeved
             ]
             2.
             
             Tim.
          
           1.
           12.
           and
           with
           the
           true
           worshippers
           of
           God
           
             [
             Wee
             worship
             that
             which
             wee
             know
             ]
             Ioh.
          
           4.
           22.
           
        
         
         
           Hitherto
           of
           the
           First
           Part
           proposed
           to
           bee
           handled
           in
           the
           Definition
           of
           Faith
           generally
           taken
           ,
           namely
           ,
           the
           Obiect
           of
           it
           ,
           which
           are
           all
           Reuelations
           of
           what
           kind
           soeuer
           made
           by
           God
           vnto
           the
           Creature
           .
           We
           come
           vnto
           the
           Second
           point
           ,
           namely
           ,
           the
           Subiect
           in
           which
           this
           Quality
           of
           Faith
           is
           inherent
           ,
           which
           in
           the
           Definition
           was
           expressed
           to
           be
           the
           
             Reasonable
             Creature
          
           .
           Within
           which
           Latitude
           wee
           comprise
           all
           created
           vnderstanding
           ,
           whether
           of
           men
           or
           of
           Angels
           .
           Of
           liuing
           men
           there
           is
           no
           Question
           ,
           not
           of
           the
           best
           of
           men
           that
           euer
           were
           ,
           Adam
           in
           his
           innocency
           and
           Christ.
           That
           Adam
           had
           Faith
           it
           cannot
           be
           doubted
           by
           any
           who
           knowes
           that
           the
           cause
           of
           his
           fall
           ,
           was
           his
           not
           perseuering
           in
           a
           firme
           beliefe
           of
           that
           threatning
           ,
           
             [
             In
             the
             day
             that
             thou
             eatest
             ,
             thou
             shalt
             die
             .
             ]
          
           When
           his
           ascent
           to
           the
           truth
           of
           this
           reuelation
           once
           tottered
           ,
           Satan
           presently
           closes
           in
           vpon
           him
           ,
           and
           so
           plyes
           him
           vpon
           the
           aduantage
           ,
           that
           he
           leaues
           him
           not
           till
           he
           had
           laid
           the
           Happinesse
           and
           Honour
           of
           that
           glorious
           creature
           in
           the
           dust
           .
           For
           the
           Humanity
           of
           Christ
           ,
           what
           was
           in
           innocent
           Adam
           ,
           was
           also
           in
           him
           ,
           as
           is
           apparant
           by
           those
           [
           Prayers
           and
           Supplications
           ,
           which
           in
           the
           dayes
           of
           his
           flesh
           ,
           he
           offered
           vp
           with
           strong
           crying
           and
           teares
           vnto
           him
           that
           was
           able
           to
           saue
           him
           from
           death
           ]
           Heb.
           5.
           7.
           and
           that
           complaint
           vpon
           the
           Crosse
           in
           his
           greatest
           agony
           .
           
             [
             My
             God
             ,
             my
             God
             ,
             why
             hast
             thou
             forsaken
             mee
             ]
             Mat.
          
           27.
           46.
           
           Those
           prayers
           were
           made
           in
           Faith
           ,
           and
           so
           
             [
             Hee
             was
             heard
             in
             that
             which
             hee
             feared
             ]
             :
          
           nor
           was
           his
           complaint
           ,
           though
           very
           pitiful
           ,
           and
           fetcht
           from
           the
           lowest
           depth
           of
           Misery
           ,
           without
           much
           strength
           of
           Faith
           ,
           whilst
           yet
           he
           cals
           him
           his
           God
           ,
           whom
           for
           the
           present
           hee
           found
           his
           enemy
           .
           Moreouer
           ,
           though
           Christ
           as
           the
           Son
           of
           man
           was
           ignorant
           of
           the
           time
           of
           the
           end
           of
           the
           world
           ,
           yet
           no
           question
           but
           he
           did
           perfectly
           belieue
           the
           Article
           of
           the
           last
           iudgement
           .
           Touching
           Angels
           ,
           wee
           haue
           S.
           Iames
           testimony
           
           of
           the
           euill
           Spirits
           ,
           Iam.
           2.
           19.
           
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           They
           belieue
           that
           those
           chaines
           of
           darknesse
           in
           which
           they
           are
           now
           imprisoned
           shall
           bee
           euerlasting
           ,
           and
           that
           they
           shall
           bee
           made
           much
           heauier
           vpon
           them
           by
           a
           
           multiplication
           of
           their
           torments
           in
           the
           iudgement
           of
           that
           great
           Day
           ,
           as
           Iude
           speaketh
           ,
           Iude
           6.
           
           This
           they
           belieue
           with
           such
           horror
           ,
           besides
           a
           world
           of
           other
           particulars
           which
           by
           reuelation
           of
           Scripture
           they
           know
           will
           fall
           out
           .
           For
           there
           is
           no
           doubt
           but
           the
           diuels
           though
           they
           tempt
           men
           to
           vnbeliefe
           ,
           yet
           doe
           themselues
           belieue
           the
           truth
           of
           the
           Scriptures
           ,
           which
           they
           know
           well
           enough
           to
           bee
           of
           God.
           Their
           rage
           and
           malice
           against
           them
           ,
           proues
           it
           euidently
           .
        
         
           For
           the
           blessed
           Angels
           we
           cannot
           deny
           vnto
           them
           nothing
           what
           wee
           grant
           vnto
           the
           accursed
           ,
           but
           as
           their
           knowledge
           of
           many
           things
           is
           more
           cleare
           and
           exact
           then
           it
           is
           in
           the
           Diuels
           ,
           so
           is
           their
           faith
           vnto
           others
           much
           more
           firme
           and
           resolued
           .
           Whence
           though
           they
           know
           not
           the
           day
           and
           houre
           of
           the
           end
           of
           the
           world
           ,
           Mar.
           13.
           32.
           yet
           they
           belieue
           it
           with
           ioy
           ,
           expecting
           the
           augmentation
           of
           their
           owne
           happinesse
           by
           accesse
           of
           the
           Churches
           accomplished
           
           glory
           .
           Nor
           doe
           the
           Spirits
           of
           iust
           men
           ,
           who
           liued
           by
           Faith
           in
           this
           life
           ,
           vtterly
           cease
           to
           liue
           by
           Faith
           after
           their
           translation
           into
           heauen
           :
           for
           euen
           when
           they
           are
           there
           ,
           they
           yet
           still
           belieue
           many
           things
           both
           past
           and
           to
           come
           ,
           as
           the
           resurrection
           of
           their
           bodies
           ,
           euerlasting
           life
           ,
           &c.
           
           And
           that
           prayer
           which
           the
           Saints
           in
           heauen
           make
           for
           auengment
           of
           their
           bloud-shed
           vpon
           the
           Earth
           ,
           
             [
             How
             long
             Lord
             Holy
             and
             true
             ,
             doest
             thou
             not
             iudge
             and
             auenge
             our
             blood
             on
             them
             that
             dwell
             on
             the
             Earth
             ?
             ]
             Reu.
          
           6.
           10.
           is
           certainely
           a
           prayer
           made
           in
           Faith.
           Wherefore
           you
           see
           that
           euery
           part
           of
           the
           world
           hath
           faith
           in
           it
           ,
           Faith
           on
           earth
           ,
           Faith
           in
           heauen
           and
           Faith
           in
           Hell
           too
           .
           Whereas
           there
           is
           
             Created
             Reason
          
           ,
           there
           also
           there
           is
           Faith.
           The
           reason
           is
           this
           ,
           because
           
             Perfect
             Vision
          
           only
           takes
           away
           all
           Faith
           :
           and
           where
           all
           things
           that
           may
           be
           knowne
           ,
           are
           euidently
           seene
           ,
           and
           looked
           vpon
           being
           comprehended
           in
           their
           proper
           nature
           ,
           there
           is
           no
           faith
           at
           all
           .
           But
           now
           there
           is
           no
           Created
           Intellectuall
           Nature
           but
           it
           may
           vnderstand
           more
           by
           reuelation
           ,
           then
           it
           can
           comprehend
           Intuitiuè
           ,
           by
           beholding
           the
           thing
           it selfe
           .
           And
           therefore
           all
           Future
           
           things
           which
           doe
           nor
           naturally
           depend
           vpon
           necessary
           causes
           ,
           cannot
           be
           knowne
           vnto
           the
           Angels
           themselues
           ,
           but
           onely
           by
           reuelation
           from
           God.
           Whence
           the
           Apostle
           Peter
           speaking
           of
           the
           mystery
           of
           mans
           redemption
           by
           Christ
           ,
           1
           Peter
           1.
           11.
           affirmeth
           ,
           that
           euen
           the
           Angels
           were
           greatly
           desirous
           to
           behold
           that
           wonderfull
           mystery
           [
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ]
           to
           sto●pe
           downe
           and
           looke
           into
           it
           ,
           as
           wee
           doe
           into
           darke
           and
           obscure
           places
           .
           For
           such
           was
           the
           mystery
           of
           the
           Gospell
           ,
           euen
           secret
           and
           hidden
           from
           the
           knowledge
           of
           Angels
           ,
           till
           God
           by
           reuealing
           it
           vnto
           the
           Church
           ,
           made
           it
           knowne
           also
           vnto
           them
           :
           as
           the
           Apostle
           shewes
           Eph.
           3.
           10.
           
           In
           like
           sort
           for
           matters
           of
           Fact
           long
           agoe
           past
           ,
           euen
           the
           Saints
           in
           heauen
           haue
           no
           euident
           knowledge
           by
           Uision
           ,
           but
           onely
           by
           reuelation
           :
           they
           must
           still
           belieue
           the
           stories
           of
           the
           Bible
           ,
           know
           them
           they
           cannot
           by
           sight
           ,
           vnlesse
           we
           should
           belieue
           that
           vaine
           opinion
           ,
           
             De
             Speculo
             Trinitati●
          
           ,
           that
           the
           Saints
           beholding
           the
           face
           of
           God
           ,
           doe
           as
           in
           a
           glasse
           behold
           in
           Sin
           all
           things
           present
           to
           their
           view
           :
           which
           is
           iustly
           reiected
           by
           the
           learned
           as
           an
           impossible
           thing
           .
           Wee
           dare
           not
           be
           curious
           in
           these
           things
           ,
           pressing
           too
           farre
           into
           those
           matters
           which
           wee
           haue
           not
           seene
           :
           thus
           much
           wee
           may
           with
           reason
           affirme
           ,
           that
           God
           alone
           is
           without
           all
           beliefe
           whatsoeuer
           :
           because
           hee
           onely
           is
           Perfect
           in
           knowledge
           ,
           most
           distinctly
           comprehending
           at
           once
           all
           things
           past
           ,
           present
           ,
           and
           to
           come
           ,
           calling
           the
           things
           that
           are
           not
           ,
           as
           if
           they
           were
           :
           in
           whose
           sight
           all
           things
           are
           manifest
           yea
           [
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ]
           Heb.
           4.
           13.
           stripped
           starke
           naked
           ,
           and
           presented
           to
           his
           view
           in
           their
           proper
           shapes
           .
           Only
           such
           an
           absolute
           infinite
           knowledge
           ,
           takes
           away
           all
           Faith
           in
           any
           kinde
           whatsoeuer
           .
        
         
           As
           for
           the
           creature
           ,
           it
           knowes
           but
           in
           part
           ,
           and
           therefore
           it
           m●st
           in
           part
           bee
           alwaies
           bound
           to
           belieue
           ,
           whatsoeuer
           the
           creator
           shall
           reueale
           vnto
           it
           .
        
         
         
           Thus
           in
           the
           generall
           you
           see
           that
           tho
           Reasonable
           Creature
           is
           the
           
             Subiectum
             quod
          
           of
           Faith
           :
           but
           we
           may
           yet
           more
           particularly
           enquire
           of
           the
           
             Subiectum
             quo
          
           ,
           in
           which
           Facultie
           of
           the
           Reasonable
           Creature
           ,
           Faith
           is
           resident
           .
           In
           euerie
           Intellectuall
           nature
           there
           are
           vsually
           made
           two
           Distinct
           Faculties
           :
           First
           ,
           The
           Vnderstanding
           :
           Secondly
           ,
           The
           Will.
           The
           Obiect
           of
           that
           is
           Truth
           :
           The
           Obiect
           of
           this
           ,
           Goodnesse
           .
           Now
           then
           Faith
           being
           an
           assent
           to
           the
           Truth
           and
           Goodnesse
           of
           Diuine
           reuelations
           ,
           we
           must
           see
           in
           which
           of
           those
           Faculties
           it
           is
           resident
           ,
           or
           whether
           in
           both
           .
           Our
           Aduersaries
           teach
           that
           the
           Assent
           of
           Faith
           is
           an
           act
           of
           the
           Vnderstanding
           onely
           ,
           not
           of
           the
           Will.
           This
           opinion
           we
           reiect
           as
           erroneous
           ,
           because
           Diuine
           Reuelations
           are
           essentially
           as
           Good
           as
           they
           be
           true
           ,
           nor
           hath
           their
           truth
           any
           prerogatiue
           aboue
           their
           goodnesse
           :
           and
           so
           Faith
           is
           giuen
           but
           by
           halues
           vnto
           one
           part
           of
           the
           Obiect
           ,
           where
           there
           is
           not
           as
           well
           an
           Election
           and
           Approbation
           of
           the
           Goodnesse
           of
           it
           by
           the
           Will
           ,
           as
           an
           ascent
           to
           the
           truth
           of
           it
           in
           the
           Vnderstanding
           .
           Wherefore
           we
           affirme
           that
           this
           Assent
           of
           Faith
           is
           an
           act
           of
           the
           Vnderstanding
           and
           of
           the
           Will
           ,
           both
           together
           approuing
           and
           allowing
           the
           truth
           and
           goodnesse
           of
           all
           Diuine
           things
           .
           In
           which
           assertion
           you
           are
           to
           note
           that
           we
           doe
           not
           make
           the
           Habit
           of
           Faith
           to
           be
           inherent
           in
           two
           diuers
           subiects
           ,
           nor
           this
           act
           of
           Assent
           to
           come
           from
           two
           diuers
           Principles
           ,
           or
           two
           seuerall
           Faculties
           of
           the
           mind
           :
           but
           we
           affirme
           the
           subiect
           is
           but
           one
           and
           the
           same
           ,
           namely
           ,
           the
           intellectuall
           Nature
           .
           For
           I
           take
           it
           with
           diuers
           of
           the
           Learned
           ,
           yet
           as
           they
           doe
           vnder
           correction
           of
           the
           more
           Learned
           ,
           that
           those
           Speculations
           about
           the
           reall
           distinction
           of
           Faculties
           in
           such
           Spirituall
           Substances
           as
           are
           the
           Angels
           and
           soules
           of
           men
           ,
           are
           but
           meere
           subtleties
           of
           the
           Schoole
           ,
           without
           any
           true
           ground
           in
           natu●e
           it selfe
           .
           He
           that
           shall
           in
           an
           vnpartiall
           search
           after
           Truth
           and
           Full
           Satisfaction
           ,
           thoroughly
           examine
           the
           same
           Distinction
           of
           Faculties
           in
           the
           Sencitiue
           Soule
           ,
           that
           the
           Common
           Sence
           ,
           Phantasie
           ,
           and
           Memory
           are
           three
           powers
           of
           it
           really
           distinct
           ,
           as
           in
           Nature
           so
           in
           place
           :
           let
           him
           but
           
           examine
           the
           weakenesse
           of
           the
           ground
           of
           this
           distinction
           ,
           and
           the
           inexplicable
           difficulties
           that
           doe
           accompanie
           it
           ,
           he
           shall
           find
           vpon
           study
           of
           the
           point
           ,
           that
           it
           is
           no
           Heresie
           in
           Philosophy
           to
           hold
           ,
           that
           our
           grand
           Master
           hath
           herein
           affirmed
           more
           then
           will
           be
           euer
           vnderstood
           or
           thoroughly
           iustified
           by
           any
           of
           his
           Disciples
           .
           As
           in
           these
           materiall
           Formes
           ,
           so
           much
           more
           in
           those
           Spirituall
           Essences
           ,
           Faculties
           haue
           beene
           multiplyed
           beyond
           necessitie
           ,
           and
           that
           thought
           to
           be
           done
           by
           more
           ,
           that
           may
           be
           performed
           by
           fewer
           helpes
           .
           Our
           Sences
           haue
           in
           this
           case
           deceiued
           our
           Reason
           ,
           and
           because
           we
           find
           in
           Compounded
           bodyes
           diuers
           actions
           and
           motions
           to
           flow
           from
           diuers
           qualities
           ,
           we
           haue
           therefore
           imagined
           ,
           that
           in
           Simple
           Spirituall
           Substances
           the
           case
           must
           be
           alike
           ,
           and
           there
           is
           no
           remedy
           ,
           but
           we
           must
           Vnderstand
           by
           one
           Facultie
           ,
           Will
           or
           Nill
           by
           another
           ,
           Remember
           by
           a
           third
           .
           Whereas
           all
           these
           seuerall
           actions
           flow
           immediately
           from
           the
           liuely
           and
           actiue
           essence
           of
           such
           a
           Spirituall
           Substance
           ,
           without
           any
           such
           distinct
           faculties
           that
           need
           come
           betweene
           the
           Agent
           and
           the
           Action
           .
           For
           our
           purpose
           it
           appeares
           ,
           that
           the
           Vnderstanding
           and
           Will
           are
           not
           distinct
           Faculties
           that
           haue
           distinct
           actions
           :
           Thus
           ,
        
         
           First
           ,
           The
           Vnderstanding
           essentially
           includes
           the
           Will.
           For
           the
           Vnderstanding
           hath
           a
           naturall
           inclmation
           to
           Truth
           ,
           as
           the
           Will
           hath
           to
           Goodnesse
           :
           It
           abhors
           Falshood
           ,
           as
           that
           doth
           Euill
           .
           This
           desire
           and
           loue
           of
           Truth
           is
           〈◊〉
           ,
           this
           refusall
           and
           hatred
           of
           Falshood
           is
           Nolitio
           :
           and
           so
           Velle
           and
           Nolle
           are
           actions
           euen
           of
           the
           Vnderstanding
           too
           ,
           and
           this
           proposition
           
             [
             Intellectus
             vulirerum
             ,
             non
             〈◊〉
             salsum
             ]
          
           is
           most
           true
           and
           proper
           .
        
         
           Secondly
           ,
           The
           Will
           essentially
           includes
           the
           Vnderstanding
           .
           For
           to
           will
           or
           nill
           any
           thing
           good
           on●uill
           ,
           is
           an
           action
           either
           of
           knowledge
           ,
           or
           of
           ignorance
           .
           If
           of
           ignorance
           ,
           then
           the
           Will
           in
           reasonable
           nature
           shall
           be
           an
           vnreasonable
           Facultie
           ,
           which
           is
           blindly
           carried
           to
           the
           embracing
           or
           refusing
           of
           that
           ,
           which
           it selfe
           knowes
           not
           at
           all
           ,
           but
           only
           it
           is
           knowne
           to
           another
           facultie
           ,
           the
           Vnderstanding
           .
           But
           this
           
           were
           an
           absurd
           imagination
           to
           make
           the
           Will
           
             Facultatem
             non-intelligentem
          
           ,
           and
           to
           appropriate
           vnto
           it
           such
           a
           motion
           as
           is
           destitute
           of
           knowledge
           ,
           like
           a
           blind
           man
           that
           is
           led
           by
           the
           seeing
           he
           knowes
           not
           whither
           .
           So
           should
           the
           Doctrine
           of
           Free-will
           in
           any
           kind
           whatsoeuer
           ,
           fall
           to
           the
           ground
           :
           For
           how
           is
           the
           Will
           free
           ,
           but
           because
           it
           may
           choose
           this
           or
           that
           ?
           How
           can
           it
           make
           choyce
           ,
           vnlesse
           it
           doe
           also
           vnderstand
           ,
           campare
           ,
           aduise
           ,
           and
           deliberate
           about
           the
           nature
           and
           consequences
           of
           things
           offered
           vnto
           its
           choyce
           ?
           Wherefore
           it
           is
           manifest
           ,
           that
           Intelligere
           and
           Iudicare
           are
           actions
           belonging
           vnto
           the
           Will
           also
           ,
           and
           that
           this
           proposition
           
             [
             Voluntas
             intelligit
             bonum
             aut
             malum
             ]
          
           is
           true
           and
           proper
           .
           Thus
           in
           regard
           of
           the
           actions
           Valends
           ,
           and
           Intelligendi
           ,
           we
           haue
           no
           reason
           to
           make
           a
           distinction
           of
           Faculties
           ,
           where
           the
           actions
           are
           common
           and
           indifferently
           agree
           to
           each
           of
           them
           .
           If
           one
           facultie
           can
           doe
           both
           ,
           what
           reason
           is
           there
           to
           make
           two
           ?
           And
           if
           the
           Philosopher
           be
           in
           the
           right
           ,
           denying
           a
           distinct
           facultie
           for
           the
           Memorie
           in
           the
           reasonable
           soule
           ,
           because
           the
           Vnderstanding
           sufficeth
           to
           that
           ,
           for
           as
           much
           as
           
             eiusdem
             est
             seruare
             Habitus
             &
             ●●s
             vti
             ,
          
           we
           haue
           the
           same
           reason
           to
           hold
           the
           Vnderstanding
           
           and
           Will
           to
           be
           no
           distinct
           Faculties
           ,
           seeing
           ,
           
             eiusdem
             est
             intelligere
             &
             velle
          
           .
        
         
           Thirdly
           ,
           The
           Obiect
           of
           the
           Vnderstanding
           and
           Will
           are
           one
           and
           the
           same
           .
           For
           Truth
           and
           Goodnesse
           are
           essencially
           the
           same
           thing
           .
           In
           Naturall
           things
           it
           is
           most
           plaine
           ,
           that
           their
           Truth
           and
           Goodnesse
           is
           all
           one
           .
           Their
           goodnesse
           is
           nothing
           but
           the
           Truth
           of
           their
           Being
           in
           their
           perfect
           conformitie
           to
           Gods
           vnderstanding
           and
           will
           ,
           when
           their
           Essence
           and
           Qualities
           are
           perfectly
           the
           same
           which
           they
           had
           by
           their
           creation
           .
           When
           the
           Creature
           is
           as
           it
           was
           made
           ,
           then
           it
           is
           both
           True
           and
           Good
           :
           so
           farre
           as
           any
           part
           of
           truth
           is
           lost
           ,
           so
           much
           of
           goodnesse
           is
           gone
           .
           And
           this
           appeares
           by
           the
           contrarie
           ;
           Malum
           and
           ●alsum
           in
           the
           creature
           ,
           opposed
           to
           this
           naturall
           goodnesse
           and
           truth
           of
           it
           ,
           are
           both
           but
           one
           thing
           :
           namely
           ,
           any
           Defect
           or
           Excesse
           in
           the
           parts
           or
           degrees
           of
           their
           Essen●e
           and
           Qualities
           ,
           
           otherwise
           then
           according
           to
           the
           Truth
           of
           their
           Creation
           .
           Such
           defects
           and
           excesses
           we
           call
           Errors
           ,
           Vntruths
           ,
           and
           Euils
           in
           nature
           .
           So
           that
           if
           we
           consider
           Truth
           and
           Goodnesse
           in
           the
           nature
           of
           things
           themselues
           ,
           it
           is
           not
           possible
           to
           make
           any
           reall
           distinction
           between
           them
           .
           What
           things
           are
           in
           our
           opinion
           ,
           it
           matters
           not
           much
           .
           Our
           conceit
           we
           haue
           of
           them
           ,
           makes
           them
           not
           either
           true
           or
           good
           .
           Nor
           is
           gold
           and
           precious
           stones
           any
           iot
           the
           better
           or
           worse
           ,
           because
           ciuill
           nations
           haue
           them
           in
           greatest
           account
           ,
           or
           Tartars
           and
           other
           Sauadges
           despise
           them
           as
           toyes
           and
           vnnecessarie
           to
           mans
           life
           .
           Where
           the
           Essence
           of
           any
           thing
           is
           entire
           and
           perfect
           ,
           there
           is
           Truth
           and
           goodnesse
           ,
           though
           all
           thinke
           nothing
           ,
           or
           thinke
           otherwise
           of
           it
           .
           And
           let
           vs
           thinke
           as
           long
           as
           we
           will
           ,
           we
           cannot
           conceiue
           any
           naturall
           thing
           as
           true
           ,
           but
           we
           must
           conceiue
           as
           Good
           too
           .
           Witnesse
           all
           I
           ogicke
           rules
           ,
           Philosophy
           ,
           Mathematickes
           ,
           there
           is
           no
           conclusion
           ,
           how
           vnpleasant
           soeuer
           it
           seeme
           to
           be
           :
           but
           if
           it
           be
           apprehended
           as
           True
           ,
           it
           also
           affects
           the
           vnderstanding
           with
           ioy
           ,
           delight
           ,
           and
           contentment
           in
           the
           goodnesse
           of
           it
           .
           It
           delights
           because
           it
           is
           true
           ,
           and
           so
           Truth
           quatenus
           ,
           Truth
           is
           good
           .
           So
           that
           vnto
           such
           as
           aske
           ,
           wherefore
           are
           the
           Mathematickes
           good
           ?
           I
           answer
           ,
           Because
           they
           are
           True
           :
           a
           part
           of
           Gods
           created
           truth
           ,
           of
           which
           it
           is
           blasphemy
           to
           hold
           and
           affirme
           that
           any
           the
           least
           part
           is
           euill
           and
           nought
           worth
           ,
           nor
           deseruing
           a
           mans
           study
           .
           All
           Truth
           is
           amiable
           ,
           like
           God
           the
           Authour
           of
           it
           :
           and
           goodnesse
           is
           so
           essentially
           incorporated
           together
           with
           Truth
           ,
           that
           they
           cannot
           be
           seuered
           in
           our
           knowledge
           or
           affection
           .
           Now
           in
           morall
           and
           Diuine
           things
           the
           case
           is
           much
           more
           plaine
           ,
           That
           their
           Truth
           consists
           wholly
           in
           their
           Goodnesse
           ,
           nor
           can
           it
           be
           imagined
           ,
           how
           vertue
           should
           be
           said
           to
           be
           true
           ,
           but
           onely
           because
           it
           is
           good
           ,
           or
           what
           the
           Truth
           of
           Grace
           is
           ,
           but
           onely
           the
           Goodnesse
           of
           it
           ,
           Wherefore
           generally
           that
           rule
           is
           Cortaine
           ,
           
             Bonum
             &
             Verum
             conuertuntur
          
           ,
           and
           their
           praedication
           each
           of
           other
           is
           not
           onely
           in
           the
           Concrete
           ,
           
             Verum
             est
             bonum
          
           ,
           but
           also
           in
           the
           abstract
           ,
           
             Ver●…
             est
             bonitas
             ,
             &
             ò
             cont●
             .
             〈◊〉
             .
          
           
           And
           so
           the
           Scripture
           takes
           these
           two
           indifferently
           ,
           as
           Gen.
           1.
           31.
           
           When
           God
           had
           created
           all
           his
           workes
           ,
           he
           looked
           on
           them
           ,
           and
           saw
           that
           they
           were
           
             Very
             Good.
          
           They
           were
           true
           as
           well
           as
           good
           ,
           but
           one
           includes
           both
           .
           And
           Iohn
           8.
           44.
           it
           is
           said
           touching
           Satan
           ,
           that
           
             He
             abode
             not
             in
             the
             Truth
             :
          
           that
           is
           ,
           in
           that
           perfect
           and
           good
           condition
           wherein
           God
           created
           him
           ,
           for
           he
           fell
           from
           his
           goodnesse
           ,
           as
           well
           as
           from
           his
           Truth
           .
        
         
           By
           this
           it
           appeares
           that
           this
           distinction
           which
           is
           made
           betweene
           the
           truth
           and
           goodnesse
           of
           things
           ,
           is
           not
           from
           their
           Nature
           ,
           but
           from
           our
           esteeme
           and
           conceit
           of
           them
           .
           We
           measure
           the
           goodnesse
           of
           things
           by
           our
           owne
           ends
           ,
           and
           the
           vse
           we
           haue
           of
           them
           :
           such
           things
           as
           fit
           our
           purposes
           &
           are
           proportionable
           to
           our
           necessities
           ,
           those
           we
           account
           good
           ,
           and
           Such
           things
           we
           make
           the
           Obiect
           of
           our
           wils
           ,
           because
           wee
           desire
           them
           ,
           with
           a
           more
           notable
           degree
           of
           Constancy
           and
           vehemency
           :
           Other
           things
           ,
           though
           very
           good
           in
           themselues
           ,
           yet
           because
           they
           touch
           vs
           not
           ,
           and
           our
           desire
           of
           them
           is
           slight
           and
           vanishing
           ,
           we
           make
           them
           the
           obiect
           of
           our
           vnderstanding
           only
           ,
           as
           if
           wee
           apprehend
           in
           them
           nothing
           but
           bare
           Truth
           .
           As
           for
           example
           ,
           he
           that
           shall
           discourse
           vnto
           an
           intemperate
           man
           in
           his
           temperate
           moode
           ,
           how
           shamefull
           and
           vnseemely
           a
           thing
           it
           is
           for
           a
           Christian
           to
           be
           ouercome
           of
           drinke
           ,
           to
           be
           a
           seruant
           to
           his
           appetite
           ,
           to
           wallow
           in
           filthy
           pleasures
           ,
           to
           bee
           seene
           in
           base
           company
           ,
           and
           hase
           places
           ,
           and
           shall
           tell
           him
           how
           comely
           and
           commendable
           a
           vertue
           sobriety
           is
           ,
           how
           gracious
           an
           ornament
           of
           a
           man
           ,
           how
           necessary
           a
           duty
           in
           euery
           Christian
           :
           when
           you
           tell
           him
           of
           these
           things
           ,
           he
           vnderstands
           you
           ,
           and
           assents
           not
           only
           to
           the
           truth
           ,
           but
           to
           the
           goodnesse
           of
           what
           you
           say
           .
           But
           heere
           is
           the
           mischeefe
           ,
           his
           resolution
           stands
           otherwise
           ,
           sottish
           delights
           preuaile
           against
           all
           sober
           aduise
           ,
           and
           the
           stronger
           desires
           of
           pleasures
           drowne
           those
           faint
           affectious
           towards
           Temperance
           .
           How
           in
           this
           case
           ,
           the
           truth
           and
           goodnesse
           of
           the
           vertue
           commended
           ,
           is
           but
           one
           thing
           :
           and
           the
           intemperate
           man
           did
           a●t
           that
           same
           time
           apprehend
           and
           approue
           of
           both
           in
           generall
           ,
           wishing
           
           that
           it
           were
           with
           him
           ,
           as
           it
           should
           be
           ,
           and
           is
           with
           other
           men
           .
           But
           now
           when
           anon
           after
           he
           comes
           to
           put
           in
           practise
           what
           he
           thus
           knowes
           and
           allowes
           of
           ,
           long
           Custome
           and
           ill
           perswasions
           doe
           so
           farre
           darken
           his
           former
           apprehension
           of
           the
           Goodnesse
           of
           the
           thing
           ,
           that
           now
           there
           seemes
           to
           be
           nothing
           left
           in
           his
           head
           but
           a
           generall
           notion
           of
           the
           Truth
           of
           that
           which
           he
           heard
           at
           such
           a
           time
           .
           So
           then
           ,
           Truth
           and
           Goodnesse
           are
           not
           two
           seuerall
           things
           ,
           nor
           apprehended
           by
           two
           seuerall
           faculties
           :
           but
           one
           and
           the
           same
           thing
           ,
           knowne
           and
           desired
           by
           the
           same
           facultie
           .
           The
           difference
           lyes
           onely
           in
           the
           diuers
           degree
           of
           our
           apprehension
           ,
           which
           varies
           according
           as
           the
           things
           apprehended
           seeme
           to
           haue
           more
           or
           lesse
           agreement
           with
           our
           particular
           vses
           and
           necessities
           .
           Where
           matters
           fit
           vs
           in
           particular
           ,
           there
           our
           desires
           are
           Strong
           and
           Constant
           :
           When
           they
           agree
           to
           vs
           onely
           in
           the
           generall
           ,
           then
           our
           Generall
           Desires
           not
           well
           rooted
           ,
           are
           choked
           and
           stisled
           by
           contrarie
           affections
           in
           the
           particular
           performance
           .
           It
           fares
           with
           men
           as
           it
           did
           with
           
             Shimei
             ;
             Salomons
          
           commandement
           of
           not
           Departing
           the
           Citie
           is
           Good
           ,
           till
           Shimei
           haue
           a
           Seruant
           take
           his
           heeles
           and
           run
           to
           Gath
           :
           and
           then
           Shimeis
           beliefe
           of
           Solomans
           threatning
           must
           giue
           way
           to
           his
           Couetous
           desire
           of
           recouering
           his
           runnagate
           Seruant
           .
           
           So
           in
           matters
           of
           Religion
           ,
           men
           know
           and
           approue
           of
           their
           truth
           and
           goodnesse
           in
           generall
           ,
           wishing
           that
           themselues
           had
           all
           the
           grace
           and
           pietie
           which
           is
           so
           much
           spoken
           of
           ,
           but
           when
           after
           they
           compare
           it
           with
           their
           more
           pleasing
           contentments
           in
           this
           or
           that
           kind
           ,
           they
           renounce
           the
           Goodnesse
           of
           Religion
           ,
           and
           hold
           it
           onely
           as
           a
           Truth
           .
           Of
           which
           diuersitie
           in
           assenting
           to
           the
           goodnesse
           of
           things
           in
           generall
           and
           in
           particular
           ,
           more
           shall
           be
           spoken
           hereafter
           in
           the
           next
           point
           .
        
         
           For
           conclusion
           of
           this
           point
           touching
           the
           subiect
           of
           Faith
           ,
           we
           doe
           not
           appropriate
           faith
           either
           to
           the
           Vnderstanding
           ,
           or
           the
           Will
           ,
           nor
           yet
           refer
           it
           to
           both
           ,
           as
           vnto
           two
           distinct
           faculties
           ;
           but
           we
           place
           it
           immediately
           in
           the
           whole
           intellectuall
           Nature
           ,
           whether
           of
           mans
           soule
           ,
           or
           of
           Angels
           .
           
           In
           which
           wee
           follow
           the
           sentence
           of
           the
           Scriptures
           ,
           that
           seate
           Faith
           in
           the
           whole
           heart
           ;
           as
           
             Rom.
             10.
             10.
             
             [
             With
             the
             Heart
             ,
             man
             belieueth
             vnto
             righteousnesse
             :
             ]
          
           and
           
             Acts
             8.
             37.
             
             [
             If
          
           
           
             thou
             belieuest
             with
             all
             thine
             heart
             .
             ]
          
           Now
           it
           is
           a
           thing
           manifest
           that
           in
           Scripture
           the
           heart
           is
           taken
           for
           the
           Whole
           soule
           with
           all
           its
           powers
           and
           operations
           ,
           as
           of
           vnderstanding
           .
           1
           
             King.
             3.
             9.
             
             Salomon
          
           asketh
           of
           Godan
           
             [
             vnderstanding
             Heart
          
           ]
           of
           Willing
           ,
           and
           Choosing
           .
           
             Act.
             7.
             29.
             
             [
             In
             their
             harts
             they
             went
             backe
             to
             Egypt
             .
             ]
             1
             Cor.
             7.
             37.
             
             [
             He
             that
             st●n●●th
             firme
             in
             this
             Heart
             ]
          
           i.
           in
           his
           purpose
           and
           resolution
           .
           Againe
           ,
           of
           the
           Affections
           ,
           
             Mat.
             6.
             21.
             
             [
             Where
             the
             treasure
             ,
             there
             is
             the
             Heart
             also
             ]
          
           i.
           Loue
           :
           for
           Rom.
           1.
           24.
           of
           the
           memory
           ,
           
             Luk.
             1.
             16.
             
             They
             did
             those
             words
             in
             their
             hearts
             :
          
           so
           Luke
           21.
           14.
           
           We
           need
           not
           goe
           seeke
           on
           t
           any
           trouble
           some
           distinction
           of
           faculties
           ,
           wherein
           to
           place
           faith
           ,
           seeing
           the
           Scriptures
           speake
           simply
           of
           the
           whole
           soule
           ,
           and
           neither
           Nature
           nor
           Scriptures
           do
           intimate
           any
           necessity
           at
           all
           of
           mal●ing
           such
           a
           difference
           .
        
         
           Wee
           come
           now
           to
           the
           third
           and
           last
           point
           proposed
           in
           the
           definition
           ,
           or
           the
           Genus
           vnder
           which
           it
           is
           comprehended
           ,
           that
           is
           ,
           Assent
           :
           about
           which
           wee
           must
           enquire
           after
           two
           things
           .
        
         
           
             1
             The
             Certainty
             of
             this
             Assent
             of
             Faith.
             
          
           
             2
             The
             Diuers
             Degrees
             and
             Essentiall
             Differences
             whereby
             the
             assent
             of
             Faith
             in
             Gods
             Elect
             is
             distinguished
             from
             all
             other
             Faith.
             
          
        
         
           The
           Certainty
           and
           strength
           of
           our
           assent
           vnto
           Diuine
           Truths
           ,
           springs
           from
           these
           three
           fountaines
           ,
        
         
           
             1
             From
             the
             Infallible
             Authority
             of
             the
             Reuelation
             .
          
           
             2
             From
             the
             excellent
             greatnesse
             and
             worth
             of
             things
             Reuealed
             .
          
           
             3
             From
             the
             manifest
             experiment
             of
             some
             part
             of
             their
             Truth
             ,
             knowne
             vnto
             vs.
             Of
             these
             in
             order
             .
          
        
         
           The
           first
           and
           chiefest
           ground
           whereon
           is
           built
           the
           Certainty
           of
           faiths
           assent
           ,
           is
           The
           Infallible
           truth
           and
           Authority
           of
           Diuine
           Reuelations
           .
           I
           call
           this
           the
           chiefest
           ground
           ,
           because
           it
           is
           that
           whereunto
           finally
           all
           our
           Beliefe
           is
           resolued
           .
           
           For
           aske
           the
           question
           ,
           wherefore
           do
           you
           firmely
           belieue
           the
           Articles
           of
           the
           ●reed
           ?
           The
           answere
           is
           .
           Because
           God
           hath
           reuealed
           them
           in
           Scriptures
           ,
           to
           be
           belieued
           .
           The
           reason
           of
           which
           answere
           is
           this
           ,
           because
           ,
           What
           euer
           God
           saith
           ,
           istrue
           .
           Now
           this
           is
           a
           principle
           in
           Nature
           ,
           aswell
           knowne
           to
           the
           reasonable
           creature
           ,
           as
           that
           they
           haue
           reason
           ,
           it
           is
           grauen
           deepe
           vpon
           the
           conscience
           of
           euery
           one
           ,
           which
           tels
           him
           ,
           That
           God
           is
           so
           infinitely
           Wise
           ,
           that
           hee
           can
           be
           ignorant
           of
           nothing
           ,
           that
           none
           can
           circumuent
           and
           ouer
           each
           him
           .
           And
           againe
           ,
           that
           he
           is
           so
           infinitely
           good
           ,
           holy
           and
           Iust
           ,
           that
           no
           ●ie
           can
           come
           of
           this
           truth
           ;
           as
           Iohn
           speaketh
           ;
           Iohn
           2.
           21.
           
           Wisedome
           it selfe
           cannot
           bee
           deceiued
           ,
           Truth
           it selfe
           cannot
           deceiue
           ;
           and
           God
           is
           both
           .
           Wherefore
           none
           but
           a
           Iesuite
           like
           Beca●…
           ,
           whose
           wits
           haue
           serued
           an
           apprentiship
           in
           the
           mystery
           of
           lying
           and
           aequiuocation
           ,
           vnder
           the
           Father
           of
           ●ies
           ,
           would
           haue
           affirmed
           ,
           that
           the
           Prophets
           and
           Apostles
           ,
           though
           they
           knew
           it
           was
           God
           that
           reuealed
           heauenly
           mysteries
           vnto
           them
           ,
           yet
           they
           knew
           not
           Euidently
           whether
           God
           was
           not
           deceiued
           himselfe
           ,
           or
           would
           not
           deceiue
           them
           .
           Alying
           surmise
           much
           like
           that
           of
           the
           Serpent
           when
           hee
           tempted
           the
           Woman
           ,
           Yea
           saith
           he
           ,
           hath
           God
           indeed
           said
           so
           ?
           Yes
           ,
           the
           woman
           answeres
           ,
           God
           hath
           said
           so
           ,
           and
           we
           know
           it
           .
           But
           Satan
           replies
           ,
           Are
           you
           sure
           that
           God
           spake
           true
           when
           hee
           said
           it
           ?
           The
           Diuell
           then
           denyed
           it
           ,
           and
           Becanus
           staggers
           at
           it
           ,
           as
           a
           thing
           very
           doubtfull
           ,
           telling
           vs
           ,
           that
           when
           God
           speakes
           .
           man
           cannot
           be
           euidently
           certaine
           whether
           he
           speaks
           true
           or
           false
           :
           But
           we
           reiect
           with
           abomination
           such
           a
           suggestion
           to
           Infidelity
           ,
           that
           strikes
           at
           the
           roote
           of
           all
           Christian
           Faith
           ,
           and
           shakes
           the
           lowest
           foundation-stone
           in
           all
           that
           building
           ;
           we
           know
           and
           are
           euidently
           assured
           ,
           That
           God
           is
           truth
           ,
           and
           in
           him
           ,
           or
           of
           him
           ,
           there
           is
           no
           Lie.
           From
           this
           first
           ground
           of
           faith
           in
           Gods
           Essentiall
           truth
           ,
           wee
           draw
           another
           ,
           that
           whersoeuer
           any
           Reuelation
           is
           certainely
           known
           or
           belieued
           to
           be
           of
           God
           ,
           there
           the
           reasonable
           creature
           doth
           fully
           assent
           to
           the
           truth
           of
           things
           reuealed
           .
           Whence
           all
           the
           holy
           Pen-men
           of
           Scriptures
           did
           for
           themselues
           most
           
           certainely
           belieue
           the
           truth
           of
           all
           things
           they
           deliuered
           ,
           (
           though
           sometimes
           they
           vnderstood
           but
           darkely
           ,
           
           what
           was
           the
           meaning
           of
           that
           which
           they
           spake
           and
           wrote
           )
           because
           they
           knew
           that
           they
           were
           taught
           them
           immediatly
           from
           God.
           Yea
           ,
           the
           diuels
           themselues
           ,
           when
           they
           know
           ,
           as
           they
           doe
           ,
           these
           reuelations
           to
           be
           from
           God
           ,
           howeuer
           they
           tempt
           men
           to
           distrust
           ,
           and
           out
           of
           malice
           ,
           raises
           vp
           lies
           and
           slanders
           vpon
           Gods
           truth
           ,
           yet
           in
           the
           meane
           time
           are
           themselues
           cleerely
           conuinced
           of
           this
           truth
           ,
           and
           doe
           assent
           vnto
           it
           in
           their
           consciences
           .
           The
           diuell
           knew
           well
           that
           Gods
           threatning
           to
           Alam
           was
           a
           certaine
           truth
           ,
           euen
           whilst
           he
           perswaded
           him
           it
           was
           but
           a
           lie
           .
           And
           when
           he
           inspired
           the
           Pharisies
           to
           call
           Christ.
           Samaritan
           ,
           Belzebub
           ,
           a
           possessed
           Daemoniacke
           ,
           a
           Deceiuer
           ,
           and
           all
           to
           nought
           ,
           euen
           then
           himselfe
           could
           not
           but
           confesse
           that
           he
           was
           that
           Christ
           Iesus
           ,
           the
           Sonne
           of
           the
           most
           high
           God
           :
           Mar.
           5.
           7.
           
           But
           this
           is
           the
           malice
           of
           Hell
           ,
           to
           sight
           against
           the
           Light
           ,
           and
           furiously
           to
           oppose
           what
           we
           cannot
           but
           acknowledge
           to
           be
           truth
           .
           Well
           ,
           Thus
           far
           then
           our
           Faith
           goes
           vpon
           a
           sure
           ground
           ,
           That
           whatsoeuer
           God
           saith
           ,
           is
           true
           :
           And
           againe
           ,
           When
           wee
           know
           euidently
           that
           God
           sayes
           it
           ,
           wee
           are
           ready
           to
           belieue
           it
           without
           further
           question
           .
           But
           here
           in
           the
           next
           place
           is
           all
           the
           doubt
           ,
           How
           know
           wee
           infallibly
           that
           God
           is
           the
           Author
           of
           the
           Scriptures
           ,
           and
           that
           such
           things
           as
           therein
           are
           proposed
           for
           vs
           to
           belieue
           ,
           are
           reuealed
           by
           God
           himselfe
           ?
        
         
           This
           is
           a
           fundamentall
           Question
           ,
           wherein
           it
           greatly
           behoues
           euery
           Christian
           to
           be
           rightly
           informed
           .
           It
           would
           require
           a
           large
           discourse
           to
           bee
           prosecuted
           through
           euery
           particular
           :
           I
           shall
           but
           onely
           touch
           vpon
           the
           generall
           ,
           and
           giue
           occasion
           to
           each
           one
           carefully
           to
           bethinke
           himselfe
           ,
           that
           his
           faith
           be
           built
           on
           the
           rocke
           ,
           and
           not
           vpon
           the
           Sand.
           
        
         
           The
           Question
           is
           ,
           How
           is
           it
           knowne
           certenly
           that
           the
           Scriptures
           are
           the
           very
           word
           of
           God
           ?
           it
           hath
           two
           brāches
           .
        
         
           1
           Toaching
           each
           seuerall
           part
           of
           Scripture
           ,
           as
           it
           was
           reuealed
           and
           giuen
           to
           the
           Church
           of
           God
           ,
           How
           did
           the
           People
           of
           the
           Iewes
           know
           ,
           that
           what
           was
           deliuered
           by
           
           Moses
           and
           other
           Prophets
           after
           him
           ,
           from
           time
           to
           time
           ,
           was
           the
           word
           of
           God
           ?
           To
           which
           I
           answere
           ,
           they
           knew
           the
           writing
           and
           Preaching
           of
           Moses
           and
           the
           Prophets
           ,
           to
           be
           of
           diuine
           Inspiration
           ,
           partly
           by
           the
           holinesse
           of
           the
           Doctrine
           which
           they
           taught
           ,
           the
           liuely
           power
           and
           worke
           whereof
           the
           hearts
           of
           the
           godly
           then
           felt
           ,
           partly
           by
           the
           miracles
           which
           they
           wrought
           for
           confirmation
           of
           their
           propheticall
           office
           ,
           partly
           by
           the
           certaine
           and
           infallible
           accomplishment
           of
           all
           their
           prophecies
           .
           Of
           which
           triall
           of
           Prophets
           and
           their
           prophesies
           ,
           wee
           haue
           a
           generall
           rule
           set
           downe
           ,
           Deut.
           18.
           18.
           
           &c.
           I
           will
           raise
           them
           vp
           a
           Prophet
           from
           among
           their
           brethren
           like
           vnto
           thee
           ,
           and
           will
           pur
           my
           words
           in
           his
           mouth
           ,
           and
           hee
           shall
           speake
           vnto
           them
           all
           that
           I
           command
           him
           .
           19.
           
           And
           whosoeuer
           will
           not
           hearken
           vnto
           my
           words
           ,
           which
           hee
           shall
           speake
           in
           my
           name
           ,
           I
           will
           require
           it
           of
           him
           .
           20.
           
           But
           the
           Prophet
           that
           shall
           presume
           to
           speake
           a
           word
           in
           my
           name
           which
           I
           haue
           not
           commanded
           him
           to
           speake
           ,
           or
           that
           speaketh
           in
           the
           name
           of
           other
           gods
           ,
           euen
           the
           same
           Prophet
           shall
           die
           .
           2●
           .
           And
           if
           thou
           thinke
           in
           thine
           heart
           .
           How
           shall
           wee
           know
           the
           word
           which
           the
           Lord
           hathnot
           spoken
           ?
           22.
           
           When
           a
           Prophet
           speaketh
           in
           the
           name
           of
           the
           Lord
           ,
           if
           the
           thing
           follow
           not
           ,
           nor
           come
           to
           passe
           ,
           that
           is
           the
           thing
           which
           the
           Lord
           hath
           not
           spoken
           ;
           but
           the
           Prophet
           hath
           spoken
           it
           presumptuously
           :
           thou
           shalt
           not
           so
           be
           afraid
           of
           him
           .
           By
           the
           same
           meanes
           were
           the
           preaching
           of
           Christ
           ,
           also
           the
           preaching
           and
           writing
           of
           the
           Apostles
           knowne
           in
           their
           times
           .
        
         
           2
           Touching
           the
           whole
           Scripture
           as
           it
           is
           now
           compleatly
           deliuered
           vnto
           vs
           in
           writing
           :
           How
           can
           it
           euidently
           and
           infallibly
           appeare
           vnto
           vs
           ,
           that
           what
           wee
           finde
           written
           in
           the
           Bible
           ,
           is
           of
           diuine
           inspiration
           ,
           the
           very
           oracles
           of
           God
           ,
           not
           mans
           Inuentions
           ?
           In
           the
           solution
           of
           this
           Question
           ,
           our
           aduersaries
           of
           the
           Romish
           ,
           and
           wee
           of
           the
           Reformed
           Churches
           differ
           irreconcileably
           .
           Wee
           affirme
           that
           the
           Scriptures
           are
           knowne
           to
           be
           of
           God
           by
           themselues
           :
           they
           maintaine
           ,
           that
           we
           cannot
           bee
           certaine
           of
           the
           Scriptures
           
           Diuinity
           by
           any
           other
           argument
           ,
           then
           the
           testimony
           of
           the
           Church
           ,
           which
           say
           they
           ,
           doth
           infallibly
           propose
           vnto
           vs
           ,
           what
           is
           to
           be
           belieued
           ,
           what
           is
           not
           to
           be
           belieued
           .
           So
           that
           ask
           a
           Roman
           Catholike
           ,
           Wherfore
           do
           you
           certainely
           belieue
           such
           and
           such
           Articles
           of
           Faith
           :
           His
           answere
           will
           bee
           ,
           Because
           the
           Church
           ,
           which
           can
           discerne
           what
           is
           ,
           what
           is
           not
           of
           God
           ,
           hath
           infallibly
           decreed
           such
           and
           such
           things
           to
           be
           belieued
           .
           Against
           which
           impious
           doctrine
           ,
           we
           except
           ,
           and
           say
           ,
           That
           by
           this
           meanes
           our
           Faith
           is
           resolued
           either
           into
           nothing
           at
           all
           ,
           or
           at
           the
           furthest
           ,
           but
           only
           into
           humane
           Authority
           .
        
         
           1
           That
           is
           resolued
           into
           iust
           nothing
           ,
           but
           runs
           round
           in
           a
           Circle
           like
           a
           mill-horse
           .
           For
           aske
           a
           Roman
           Catholike
           ,
           why
           doe
           you
           belieue
           the
           Pope
           cannot
           erre
           ?
           His
           answere
           is
           ,
           because
           the
           Scripture
           saith
           so
           ,
           
             Tues
             Petrus
          
           &c.
           and
           ,
           
             Orauipro
             te
             ne
             deficiat
             sides
             tua
             ,
          
           and
           
             Sum
             v●b
             scum
             ad
             consummationem
             saculs
             :
          
           with
           such
           other
           places
           .
           But
           how
           know
           you
           that
           those
           places
           are
           Scripture
           ,
           and
           that
           that
           is
           the
           right
           meaning
           of
           those
           places
           ?
           He
           answeres
           ,
           because
           the
           Councell
           of
           Trent
           and
           the
           Pope
           say
           so
           .
           Yea
           but
           how
           know
           you
           infallibly
           they
           doe
           not
           erre
           in
           saying
           so
           ?
           Hee
           answeres
           ,
           Because
           the
           Scripture
           affirmes
           ,
           they
           cannot
           erre
           :
           for
           ,
           Thou
           art
           Peter
           ,
           &
           vpon
           this
           rocke
           ,
           &c
           ,
           This
           is
           the
           Fayries
           dance
           ,
           wherein
           men
           smitten
           with
           the
           spirit
           of
           giddinesse
           ,
           are
           led
           round
           in
           a
           ring
           ,
           being
           neuer
           able
           to
           free
           them
           ,
           or
           finde
           any
           resting
           place
           whereon
           to
           fixe
           the
           assurance
           of
           their
           Faith.
           
        
         
           2
           That
           at
           best
           ,
           their
           faith
           is
           resolued
           finally
           into
           
             Mans
             Authority
          
           .
           Which
           appeares
           thus
           ,
           aske
           a
           Papist
           .
           Why
           doe
           you
           belieue
           Purgatory
           ?
           He
           will
           say
           ,
           Because
           God
           in
           his
           word
           hath
           reuealed
           it
           as
           an
           Article
           of
           Faith.
           Zach.
           9.
           11.
           
           I
           haue
           loosed
           thy
           prisoners
           out
           of
           the
           pit
           ,
           wherein
           is
           no
           water
           ,
           i.
           out
           of
           Purgatory
           ,
           and
           
             Luke
             16.
             
             Lazarus
          
           was
           carried
           into
           Abrahams
           bosome
           .
           i.
           into
           Purgatory
           .
           with
           such
           like
           .
           Well
           ,
           but
           why
           doe
           you
           infallibly
           belieue
           that
           this
           is
           Gods
           word
           ,
           and
           that
           this
           is
           the
           meaning
           of
           it
           ?
           Hee
           sayes
           ,
           Because
           the
           Church
           ,
           i.
           Counceis
           
           and
           Popes
           say
           so
           .
           Hee
           can
           goe
           no
           further
           ,
           vnlesse
           hee
           will
           runne
           round
           .
           Here
           then
           hee
           must
           stay
           ,
           resting
           his
           Faith
           on
           mans
           Testimony
           and
           Authority
           .
           Which
           hee
           doth
           manifestly
           ,
           forasmuch
           as
           it
           appeares
           not
           by
           any
           argument
           from
           the
           Scriptures
           themselues
           ,
           that
           such
           a
           doctrine
           as
           Purgatory
           is
           contained
           in
           them
           ,
           and
           therefore
           he
           assents
           to
           the
           truth
           of
           it
           finally
           and
           onely
           because
           the
           Church
           for
           sooth
           ,
           hath
           conceiued
           the
           meaning
           of
           those
           places
           to
           be
           such
           .
           Now
           this
           is
           not
           to
           belieue
           the
           Scriptures
           ,
           but
           to
           belieue
           the
           Opinion
           of
           the
           Church
           ,
           that
           is
           to
           say
           ,
           of
           men
           like
           our selues
           .
           Heere
           a
           Becanus
           helpes
           at
           a
           dead
           lift
           by
           a
           schoole
           distinction
           ,
           thus
           .
        
         
           
             Fidesresoluitur
          
           
             
               
                 Formaliter
                 in
                 Deumprimam
                 veritatem
                 reuelantem
                 .
              
               
                 Directiuè
                 in
                 Ecclesiā
                 propter
                 infallililitatē
                 proponēdt
                 .
              
            
          
        
         
           The
           shift
           of
           a
           Sophister
           .
           What
           Faith
           is
           it
           that
           is
           thus
           resolued
           ,
           Theologicall
           or
           Humane
           ?
           Neither
           saith
           hee
           ,
           Theologicall
           Faith
           is
           resolued
           into
           Gods
           authority
           ;
           Humane
           is
           resolued
           into
           mans
           authority
           ;
           as
           to
           belieue
           an
           Article
           ,
           because
           Calui●
           ,
           or
           Lutber
           teach
           it
           ,
           or
           say
           wee
           ,
           because
           Pope
           Paul
           the
           fift
           ,
           Gregory
           the
           13.
           or
           any
           other
           Pope
           ,
           Cardinall
           ,
           Bishop
           or
           Bishops
           teach
           it
           .
           What
           saith
           is
           it
           then
           which
           is
           resolued
           into
           the
           Churches
           authority
           ?
           It
           is
           saith
           the
           Iesuite
           ,
           neither
           saith
           ,
           
             neque
             purè
             diuina
             ,
             neque
             purè
             humana
             ,
             sed
             quasi
             media
             inferior
             is
             cuinsdam
             ordinis
             .
          
           Iust
           so
           I
           take
           it
           ,
           men
           vse
           to
           speak
           when
           they
           cannot
           tell
           what
           to
           say
           ,
           It
           is
           Quasi
           ,
           and
           Aliquomodò
           ,
           and
           
             Alicuius
             generis
          
           ,
           &c.
           
           It
           is
           something
           ,
           if
           they
           could
           tell
           what
           .
           But
           be
           it
           what
           it
           may
           be
           ,
           if
           it
           be
           not
           a
           diuine
           Faith
           ,
           What
           shall
           become
           of
           the
           vulgar
           sort
           in
           their
           Church
           ,
           must
           they
           bee
           saued
           by
           such
           a
           middle
           kinde
           of
           Faith
           betweene
           Diuine
           and
           Humane
           ?
           This
           is
           a
           new
           way
           to
           heauen
           of
           the
           Iesui●es
           inuention
           ,
           wherein
           it
           will
           bee
           a
           matter
           beyond
           his
           skill
           so
           to
           conduct
           a
           poore
           vnlearned
           Catholike
           ,
           that
           he
           step
           not
           aside
           ,
           leaning
           too
           much
           vpōmans
           authoriti
           ,
           whereon
           he
           should
           not
           trust
           at
           all
           ;
           and
           too
           little
           on
           Gods
           ,
           on
           whom
           he
           should
           altogether
           relie
           .
           Plaine
           folke
           haue
           no
           skill
           in
           such
           nice
           distinctions
           ,
           of
           belieuing
           God
           Formaliter
           ,
           
           and
           the
           Church
           Directiuè
           :
           and
           it
           will
           trouble
           the
           authors
           of
           them
           to
           giue
           a
           reasonable
           meaning
           of
           them
           .
        
         
           For
           what
           is
           it
           to
           belieue
           the
           Church
           Directiuè
           ;
           is
           it
           to
           be
           drawne
           by
           the
           Churches
           direction
           in
           the
           ministeriall
           Preaching
           and
           application
           of
           the
           Scriptures
           ,
           vnto
           beleefe
           of
           the
           Articles
           of
           Faith
           ?
           Wee
           grant
           such
           a
           resolution
           of
           our
           faith
           into
           the
           Churches
           authority
           ,
           as
           a
           motiue
           to
           induce
           and
           persivade
           vs
           to
           belieue
           .
           But
           Becames
           denies
           that
           the
           Church
           is
           to
           be
           reckoned
           
             inter
             motiua
             fidei
          
           ,
           and
           
           therefore
           he
           must
           needs
           account
           it
           ,
           
             inter
             formales
             rationes
             fidei
          
           ,
           as
           a
           case
           of
           reason
           and
           proper
           foundation
           of
           our
           faith
           ,
           whereinto
           it
           is
           resolued
           formaliter
           .
           And
           so
           it
           is
           ,
           for
           there
           is
           neuer
           a
           Papist
           that
           wil
           belieue
           any
           thing
           that
           God
           saith
           ,
           but
           onely
           for
           this
           reason
           ,
           because
           the
           Church
           allowes
           of
           it
           .
           It
           is
           not
           the
           light
           and
           Euidence
           of
           Gods
           word
           ,
           by
           it
           owne
           selfe
           ,
           Euincing
           its
           owne
           Diuinity
           ,
           and
           Interpreting
           its
           owne
           meaning
           ,
           t
           is
           not
           this
           they
           rest
           vpon
           ;
           if
           they
           did
           ,
           what
           need
           they
           goe
           further
           ?
           but
           it
           is
           meerely
           ,
           formally
           ,
           and
           directly
           the
           Testimony
           and
           Opinion
           of
           men
           ,
           whether
           Fathers
           ,
           Councels
           ,
           Popes
           ,
           or
           whomsoeuer
           they
           please
           to
           style
           the
           Church
           .
        
         
           This
           impiery
           is
           horrible
           ,
           and
           so
           maine
           an
           errour
           in
           the
           foundation
           of
           Faith
           ,
           that
           it
           makes
           the
           whole
           frame
           to
           ●otter
           ,
           fastening
           the
           consolation
           and
           Hope
           of
           man
           ,
           vpon
           the
           vncertainty
           of
           another
           mans
           testimony
           ,
           therby
           throwing
           him
           into
           inextricable
           difficulties
           and
           doubts
           ;
           besides
           offering
           intollerable
           indignity
           vnto
           God
           ,
           in
           giuing
           such
           authority
           vnto
           his
           seruant
           and
           vassall
           ,
           as
           tends
           to
           the
           contumely
           of
           the
           Lord
           and
           Master
           .
           For
           so
           it
           is
           when
           a
           few
           men
           met
           together
           in
           a
           Councell-house
           ,
           or
           one
           poore
           sinfull
           illeterate
           Pope
           shal
           be
           deemed
           of
           power
           sufficient
           ,
           and
           iudgement
           infallible
           ,
           to
           set
           themselues
           downe
           vpon
           the
           bench
           ,
           and
           to
           call
           that
           word
           which
           shall
           iudge
           them
           at
           the
           last
           day
           ,
           vnto
           the
           bar
           ,
           and
           there
           to
           interpret
           ,
           ratifie
           ,
           or
           nullifie
           ,
           what
           and
           how
           themselues
           best
           pleaseth
           .
           Wee
           might
           wellbe
           ashamed
           of
           our
           religion
           ,
           when
           wee
           dispute
           with
           Athiests
           and
           infidels
           ,
           if
           wee
           had
           no
           better
           reason
           to
           
           confirme
           our
           Religion
           ,
           but
           our
           owne
           testimonie
           ,
           because
           we
           say
           ,
           it
           is
           the
           truth
           :
           and
           the
           Romish
           Church
           might
           blush
           ,
           when
           she
           pleads
           for
           her
           infallibilitie
           from
           those
           places
           formerly
           mentioned
           ,
           &
           yet
           in
           sine
           hath
           no
           other
           warrant
           from
           them
           but
           onely
           this
           ,
           it
           is
           so
           ;
           and
           it
           shall
           be
           so
           ,
           because
           shee
           her selfe
           hath
           decreed
           that
           onely
           to
           bee
           the
           true
           meaning
           of
           those
           Scriptures
           .
        
         
           But
           to
           leaue
           these
           absurdities
           &
           blasphemies
           ,
           and
           come
           to
           the
           truth
           ;
           that
           which
           we
           maintaine
           touching
           the
           Certaintie
           of
           the
           Scriptures
           Diuine
           authoritie
           ,
           is
           this
           ,
           viz.
           
        
         
           
             That
             we
             are
             infallibly
             ascertained
             of
             the
             Scriptures
             Diuinitie
             by
             the
             Scriptures
             themselues
             .
          
        
         
           I
           or
           as
           in
           other
           Sciences
           there
           are
           alwayes
           some
           principles
           
             Per
             se
             not
             a
             &
             indemonstrabili●
             ,
          
           whence
           other
           things
           are
           proued
           ,
           so
           in
           Diuinitie
           ,
           all
           conclusions
           in
           point
           of
           Beliefe
           and
           Practise
           are
           proued
           by
           the
           Scriptures
           ,
           but
           for
           the
           Scriptures
           they
           proue
           themselues
           by
           their
           owne
           naturall
           light
           ,
           manifesting
           their
           Diuine
           Originall
           whence
           they
           are
           ,
           and
           their
           right
           meaning
           how
           they
           must
           be
           vnderstood
           .
           They
           are
           
             Primum
             ●●sibile
          
           ,
           not
           like
           Colour
           which
           cannot
           be
           seene
           till
           light
           make
           it
           apparant
           ,
           but
           like
           Light
           it selfe
           ,
           which
           maketh
           all
           other
           things
           manifest
           ,
           &
           it selfe
           too
           ,
           by
           it
           own
           proper
           Quality
           .
           Wherefore
           when
           we
           are
           asked
           ,
           why
           we
           doe
           beleeue
           the
           Articles
           of
           the
           Creed
           ;
           we
           answer
           ,
           Because
           they
           are
           reuealed
           in
           Scripture
           :
           Again
           ,
           How
           are
           you
           sure
           the
           Scriptures
           are
           the
           Word
           of
           God
           ?
           we
           answer
           ,
           we
           know
           it
           by
           the
           Scriptures
           themselues
           ,
           the
           Spirit
           of
           God
           opening
           our
           eyes
           to
           see
           those
           naturall
           and
           liuely
           caracters
           of
           Diuine
           truth
           ,
           which
           are
           imprinted
           vpon
           those
           sacred
           volumes
           .
           Lastly
           ,
           If
           we
           be
           asked
           ,
           How
           know
           you
           that
           this
           is
           the
           right
           meaning
           of
           such
           or
           such
           a
           place
           ?
           We
           answer
           ,
           We
           know
           it
           by
           the
           Scriptures
           ,
           which
           being
           diligently
           examined
           and
           compared
           together
           ,
           plainly
           discouer
           their
           own
           right
           expesition
           .
           In
           these
           answers
           we
           rest
           ,
           finally
           resoluing
           our
           Faith
           into
           the
           Word
           of
           God
           alone
           ,
           and
           nothing
           else
           .
           As
           for
           the
           Authoritie
           of
           any
           one
           man
           ,
           or
           all
           men
           in
           the
           Church
           ,
           we
           giue
           it
           all
           due
           reuerence
           according
           to
           its
           place
           
           and
           degree
           .
           We
           acknowledge
           the
           Decisions
           of
           Councels
           and
           Synods
           about
           controuersed
           Articles
           of
           Religion
           ,
           the
           continuall
           Preaching
           of
           the
           Word
           by
           the
           Ministers
           therof
           ,
           the
           manifold
           expositions
           of
           Doctrines
           of
           Diuinitie
           ,
           and
           Bookes
           of
           Scriptures
           by
           the
           Learned
           in
           their
           Writings
           ,
           all
           these
           we
           acknowledge
           with
           due
           regard
           &
           thankefulnesse
           ,
           to
           be
           blessed
           meanes
           for
           the
           breeding
           and
           growth
           of
           Christian
           Faith
           :
           because
           they
           all
           doe
           or
           should
           point
           vs
           vnto
           the
           Scriptures
           ,
           holding
           forth
           the
           light
           of
           them
           ,
           that
           we
           may
           the
           more
           cleerly
           diseern
           it
           in
           its
           true
           brightnesse
           .
           Thus
           they
           are
           helpes
           to
           make
           vs
           see
           the
           truth
           ,
           but
           no
           causes
           why
           we
           belee●e
           it
           :
           this
           we
           do
           for
           its
           own
           sake
           ,
           not
           their
           saying
           .
           And
           vnlesse
           what
           they
           teach
           ,
           doe
           appeare
           vnto
           vs
           cleerly
           out
           of
           the
           Scriptures
           ,
           we
           freely
           confesse
           ,
           that
           although
           their
           Reuerence
           will
           cause
           vs
           to
           Suspend
           our
           Iudgement
           ,
           and
           thorowly
           to
           examine
           the
           Cause
           ,
           yet
           their
           bare
           authoritie
           cannot
           command
           our
           assent
           to
           any
           article
           of
           Religion
           that
           shall
           be
           proposed
           vnto
           vs.
           The
           rule
           of
           the
           Apostle
           prohibits
           vs
           ,
           1
           
             Cor.
             2.
             5.
             
             Our
             faith
             may
             not
             stand
             in
             the
             Wisedome
             of
             Man
             ,
             but
             in
             the
             Power
             of
             God.
             
          
        
         
           Our
           Aduersaries
           here
           thinke
           that
           they
           haue
           vs
           vpon
           an
           aduantage
           ,
           and
           caught
           vs
           in
           a
           circle
           too
           ,
           as
           if
           we
           also
           ran
           round
           from
           the
           Scriptures
           to
           the
           Spirit
           ,
           &
           againe
           from
           the
           Spirit
           to
           the
           Scriptures
           ,
           thus
           :
           How
           know
           you
           the
           Scriptures
           to
           be
           Gods
           Word
           ?
           By
           the
           Spirit
           reuealing
           the
           same
           to
           my
           heart
           and
           conscience
           .
           But
           how
           know
           you
           this
           reuelation
           of
           the
           Spirit
           to
           be
           true
           ?
           By
           the
           Scriptures
           that
           testifie
           ,
           
             The
             secret
             of
             the
             Lord
             is
             reuealed
             to
             them
             that
             feare
             him
             :
             Ps.
          
           15.
           
           But
           how
           know
           you
           this
           &
           the
           like
           places
           of
           Scriptures
           to
           be
           Gods
           Word
           ?
           By
           the
           Spirit
           ,
           again
           .
           Thus
           they
           suppose
           we
           are
           intangled
           :
           but
           they
           mistake
           vs
           and
           our
           doctrine
           greatly
           in
           this
           particular
           .
           We
           teach
           indeed
           that
           we
           know
           the
           Scriptures
           to
           be
           the
           Word
           of
           God
           ,
           by
           the
           Spirit
           of
           God
           inwardly
           Reuealing
           and
           Testifying
           the
           truth
           of
           them
           vnto
           our
           Consciences
           .
           But
           it
           must
           here
           be
           diligently
           obserued
           ,
           what
           kind
           of
           Reuelation
           or
           Testimonie
           of
           the
           Spirit
           it
           is
           wherby
           we
           may
           be
           said
           to
           be
           sertified
           &
           assured
           
           of
           the
           Scriptures
           Diuine
           Truth
           .
           It
           is
           not
           any
           inward
           suggestion
           and
           inspiration
           different
           from
           those
           reuelations
           that
           are
           in
           the
           Scriptures
           themselues
           as
           if
           the
           Spirit
           did
           by
           a
           second
           priuat
           particular
           reuelation
           assure
           me
           of
           the
           truth
           of
           those
           former
           reuelations
           made
           in
           the
           Scriptures
           .
           We
           haue
           no
           warrant
           for
           any
           such
           priuat
           reuelations
           now
           ,
           nor
           is
           there
           any
           need
           of
           them
           ;
           and
           such
           as
           looke
           for
           them
           ,
           may
           easily
           embrace
           their
           own
           presumptuous
           fancies
           ,
           in
           stead
           of
           a
           Reuelation
           from
           heauen
           .
           How
           then
           doth
           the
           Holy
           Ghost
           reueale
           vnto
           vs
           the
           truth
           of
           Scriptures
           ?
           I
           answer
           ,
           By
           remouing
           those
           impediments
           that
           hindred
           ,
           &
           by
           bestowing
           those
           graces
           that
           make
           vs
           capable
           of
           this
           knowledge
           .
           There
           is
           in
           vs
           a
           two-fold
           Impediment
           :
           First
           Ignorance
           ,
           whereby
           our
           eyes
           are
           closed
           that
           we
           cannot
           see
           the
           light
           〈◊〉
           Second
           ,
           Corruption
           ,
           whereby
           ,
           although
           we
           see
           the
           light
           ,
           yet
           we
           cannot
           but
           naturally
           hate
           it
           and
           turne
           from
           it
           .
           The
           Holy
           Spirit
           cures
           both
           by
           a
           double
           remedy
           :
           First
           ,
           of
           Illumination
           ,
           restoring
           our
           decayed
           vnderstanding
           to
           some
           
           part
           of
           its
           primitiue
           perfection
           :
           Second
           ,
           of
           Sanctification
           ,
           infusing
           into
           our
           desires
           and
           affections
           some
           degrees
           of
           their
           primitiue
           Holinesse
           and
           puritie
           .
           By
           this
           worke
           of
           the
           Spirit
           ,
           Opening
           the
           eyes
           of
           our
           minds
           that
           we
           may
           Vnderstand
           
           the
           Scriptures
           ,
           &
           see
           the
           wonders
           of
           Gods
           Law
           ,
           and
           also
           Rectifying
           our
           corrupt
           affections
           ,
           that
           we
           may
           loue
           and
           embrace
           the
           Holinesse
           of
           Diuine
           things
           :
           by
           this
           meanes
           ,
           I
           say
           ,
           is
           the
           Diuine
           truth
           of
           Scriptures
           reuealed
           to
           vs.
           For
           presently
           vpon
           this
           Opening
           the
           eyes
           of
           our
           minds
           ,
           we
           see
           the
           glorious
           brightnesse
           and
           light
           of
           the
           Scriptures
           shining
           into
           our
           hearts
           ,
           and
           we
           discerne
           in
           them
           the
           apparant
           characters
           of
           heauenly
           Maiestie
           as
           cleerly
           as
           a
           seeing
           man
           beholds
           the
           Sunne
           .
           Also
           ,
           after
           this
           renewing
           of
           our
           Sinfull
           inclinations
           ,
           we
           find
           presently
           that
           our
           Soules
           ,
           and
           those
           things
           which
           the
           Scriptures
           do
           reueale
           vnto
           vs
           ,
           haue
           a
           singular
           sympathy
           one
           towards
           another
           ,
           our
           loue
           that
           we
           beare
           to
           the
           beautie
           and
           Holinesse
           of
           the
           Word
           is
           strong
           ,
           &
           that
           command
           which
           the
           Word
           hath
           ouer
           vs
           ,
           is
           most
           powerfull
           &
           awfull
           :
           so
           that
           now
           we
           haue
           as
           kindly
           a
           
           relish
           of
           the
           goodnesse
           and
           excellency
           of
           Scriptures
           ,
           as
           a
           healthfull
           stomacke
           hath
           of
           wholesome
           food
           .
           By
           these
           things
           which
           we
           cleerly
           see
           in
           the
           Scriptures
           ,
           &
           euidently
           feele
           in
           our selues
           ,
           we
           are
           fully
           ascertained
           in
           our
           soules
           that
           none
           but
           God
           is
           the
           Authour
           of
           so
           He
           menly
           &
           Holy
           Mysteries
           .
           In
           this
           sence
           we
           still
           pray
           for
           the
           Spirit
           of
           Reuelation
           ,
           Eph.
           1.
           17.
           so
           called
           in
           that
           place
           ,
           because
           it
           inlightens
           the
           eyes
           of
           our
           vnderstanding
           ,
           as
           in
           vers
           .
           18.
           that
           then
           we
           may
           see
           the
           excellency
           of
           Diuine
           mysteries
           reuealed
           to
           the
           Church
           .
           Other
           inward
           and
           secret
           reuelation
           of
           the
           Spirit
           we
           acknowledge
           not
           in
           this
           businesse
           .
           Now
           there
           is
           no
           such
           circle
           ,
           as
           our
           Aduersaries
           would
           driue
           vs
           into
           ,
           but
           a
           plain
           &
           straight
           way
           .
           How
           know
           you
           that
           the
           Scriptures
           are
           Gods
           Word
           ?
           We
           answer
           ,
           By
           the
           Scriptures
           themselues
           :
           by
           that
           wonderfull
           light
           &
           excellency
           of
           truth
           and
           Holinesse
           shining
           in
           them
           .
           Here
           we
           would
           rest
           and
           goe
           no
           further
           .
           But
           yet
           if
           we
           be
           asked
           .
           How
           we
           come
           to
           see
           this
           Light
           ?
           We
           answer
           ,
           It
           is
           by
           the
           only
           worke
           of
           the
           Spirit
           of
           God
           ,
           giuing
           vs
           eyes
           to
           see
           ,
           and
           hearts
           to
           loue
           this
           Light.
           If
           we
           be
           further
           vrged
           ,
           How
           know
           you
           that
           you
           doe
           indeed
           perceiue
           such
           a
           light
           as
           you
           speake
           of
           ,
           or
           how
           can
           you
           make
           it
           appeare
           to
           another
           ,
           that
           you
           are
           not
           deceiued
           therein
           ?
           To
           these
           questions
           we
           answer
           .
           That
           the
           former
           is
           idle
           ,
           iust
           as
           if
           one
           should
           aske
           him
           that
           ga●
           then
           the
           sun
           ,
           How
           know
           you
           that
           you
           now
           see
           the
           Light
           :
           And
           for
           the
           
           later
           ,
           it
           demands
           an
           impossible
           thing
           ,
           as
           if
           a
           blind
           man
           should
           require
           him
           that
           sees
           ,
           to
           proue
           vnto
           him
           by
           sound
           argument
           ,
           that
           he
           beholds
           such
           or
           such
           things
           :
           which
           cannot
           be
           done
           .
           In
           short
           ,
           A
           man
           inlightened
           and
           sanctified
           by
           the
           Spirit
           ,
           doth
           perceiue
           the
           truth
           of
           holy
           Scriptures
           infallibly
           by
           their
           owne
           proper
           light
           and
           for
           his
           own
           proper
           vse
           ;
           albeit
           he
           be
           not
           able
           to
           demonstrate
           so
           much
           to
           another
           ,
           to
           make
           him
           see
           what
           himselfe
           doth
           .
        
         
           Now
           here
           we
           should
           goe
           further
           in
           the
           explication
           of
           this
           assertion
           ,
           that
           the
           Scriptures
           are
           knowne
           to
           be
           the
           Word
           of
           God
           by
           themselues
           ;
           and
           all
           such
           arguments
           as
           do
           demonstrate
           this
           truth
           ,
           should
           be
           layd
           forth
           before
           you
           .
           
           But
           it
           would
           take
           vp
           a
           long
           discourse
           ,
           and
           the
           point
           more
           directly
           belongs
           vnto
           those
           generall
           cōtrouersies
           about
           the
           Scriptures
           ,
           which
           are
           moued
           between
           vs
           and
           the
           Papists
           ;
           amongst
           which
           ,
           this
           touching
           the
           Infallibly
           certaintie
           of
           Scriptures
           is
           at
           large
           handled
           and
           maintained
           by
           the
           Learned
           of
           our
           side
           .
           Amongst
           whom
           ,
           the
           learned
           ●ackson
           deserues
           due
           prayse
           and
           thankes
           of
           all
           that
           loue
           Learning
           ,
           for
           his
           diligent
           examination
           of
           this
           point
           ,
           in
           his
           first
           &
           second
           Booke
           of
           Commentaries
           vpon
           the
           Apostles
           Creed
           .
           Books
           that
           are
           fruitfull
           of
           exquisite
           obseruation
           in
           this
           kind
           ,
           and
           being
           as
           painfully
           studied
           as
           they
           are
           with
           much
           diligence
           and
           labour
           compiled
           ;
           will
           I
           perswade
           my selfe
           giue
           much
           satisfaction
           to
           those
           that
           honestly
           seeke
           for
           it
           .
           I
           conclude
           all
           touching
           this
           point
           with
           a
           threefold
           admonition
           ,
           which
           by
           way
           of
           application
           I
           shall
           briefly
           dispatch
           ,
           intending
           only
           to
           perswade
           euery
           one
           not
           to
           slight
           so
           serious
           a
           matter
           ,
           but
           carefully
           to
           examine
           vpon
           what
           certaintie
           his
           faith
           is
           built
           .
        
         
           1
           Admonition
           is
           this
           ,
           That
           in
           this
           enquiry
           after
           the
           Scriptures
           certainty
           ,
           wee
           must
           looke
           that
           wee
           giue
           satisfaction
           vnto
           our
           owne
           soules
           :
           but
           that
           is
           impossible
           to
           satisfie
           all
           others
           who
           are
           disposed
           to
           cauill
           .
           The
           truth
           of
           Scriptures
           is
           knowne
           vnto
           them
           for
           whose
           benefit
           they
           were
           written
           ,
           namely
           ,
           the
           elect
           :
           and
           as
           in
           another
           case
           the
           Apostle
           spake
           ,
           Rom.
           11.
           7.
           
           The
           elect
           ,
           haue
           obtained
           it
           ,
           the
           rest
           haue
           beene
           hardened
           :
           so
           here
           ,
           The
           ●lect
           doe
           see
           this
           light
           ;
           the
           rest
           are
           blinded
           ,
           Wherefore
           ,
           when
           the
           eyes
           of
           our
           vnderstanding
           are
           opened
           ,
           to
           see
           the
           wonders
           of
           Gods
           Law
           ,
           to
           behold
           the
           admirable
           maiesty
           ,
           purity
           ,
           holinesse
           ,
           and
           oxcellence
           of
           diuine
           reuelations
           in
           the
           Scriptures
           ,
           when
           we
           feele
           vpon
           our
           foules
           the
           awfull
           commanding
           power
           of
           them
           to
           binde
           our
           consciences
           vnto
           obedience
           ,
           to
           master
           our
           vnruly
           lusts
           ,
           and
           wholy
           to
           captinate
           vs
           vnto
           their
           Soueraignety
           ;
           wee
           must
           not
           now
           begin
           to
           doubt
           of
           the
           truth
           of
           this
           which
           wee
           so
           sensibly
           see
           and
           feele
           ,
           because
           another
           cauils
           ,
           &
           dispises
           vs
           ,
           and
           will
           not
           be
           won
           with
           our
           perswasions
           to
           thinke
           as
           we
           thinke
           .
           For
           he
           
           that
           sees
           the
           Sunne
           ,
           hath
           no
           cause
           to
           distrust
           his
           owne
           eye-sight
           ,
           because
           he
           cannot
           perswade
           a
           blind
           man
           by
           any
           argument
           possible
           that
           he
           beholds
           a
           most
           glorious
           and
           excellent
           light
           .
        
         
           2
           Admonition
           is
           to
           put
           you
           in
           minde
           of
           that
           danger
           ,
           wherein
           carelesse
           men
           ,
           who
           build
           ,
           without
           hauing
           laid
           a
           sure
           foundation
           .
           Come
           to
           most
           men
           and
           aske
           them
           ,
           Why
           doe
           you
           beliue
           the
           Scriptures
           ,
           and
           these
           points
           of
           religion
           out
           of
           them
           ?
           Their
           answere
           is
           ,
           Because
           they
           bee
           the
           Word
           of
           God
           Yea
           but
           what
           perswades
           you
           to
           thinke
           so
           ?
           Here
           they
           are
           staggered
           ,
           and
           haue
           nothing
           to
           say
           ,
           but
           they
           are
           lead
           vnto
           this
           beliefe
           by
           Custome
           of
           Education
           in
           a
           Christian
           Church
           ,
           wherein
           the
           Scriptures
           Diuinity
           is
           generally
           receiued
           for
           an
           vndoubted
           truth
           ,
           and
           they
           belieue
           what
           they
           see
           others
           doubt
           not
           of
           ;
           else
           it
           were
           a
           shame
           for
           them
           .
           But
           in
           the
           meane
           time
           themselues
           haue
           neuer
           laboured
           to
           get
           infallible
           assurance
           vnto
           their
           owne
           consciences
           ,
           from
           the
           Scriptures
           themselues
           ,
           by
           prayer
           ,
           study
           ,
           &
           all
           due
           obseruation
           .
           Now
           what
           is
           the
           issue
           of
           such
           an
           ill
           grounded
           beliefe
           ?
           I
           le
           tell
           you
           :
           t
           is
           partly
           Disobedience
           against
           ,
           and
           Apostacy
           from
           the
           Truth
           ,
           partly
           Dispaire
           ,
           and
           losse
           of
           all
           comfort
           in
           time
           of
           need
           .
           Where
           there
           is
           onely
           a
           slight
           opinion
           of
           the
           Scriptures
           authority
           ,
           there
           easily
           followes
           Disobedience
           to
           all
           their
           commands
           .
           Tell
           the
           Ambitious
           and
           distrustfull
           worldling
           ;
           That
           the
           kingdome
           of
           God
           ,
           and
           the
           righteousnesse
           thereof
           ,
           is
           first
           to
           be
           sought
           for
           ,
           and
           then
           other
           things
           shal
           be
           cast
           vpon
           him
           :
           That
           godlinesse
           is
           great
           gaine
           .
           That
           Humility
           goeth
           before
           Honor
           ,
           &c.
           
           Tell
           the
           vncleane
           person
           ,
           that
           Whoremongers
           and
           Adulterers
           God
           will
           iudge
           .
           Tell
           the
           Drunkard
           .
           That
           they
           who
           doe
           such
           things
           ,
           shall
           not
           inherit
           the
           Kingdome
           of
           God.
           Tell
           the
           Swearer
           .
           That
           for
           Oathes
           the
           land
           mournes
           ,
           and
           God
           will
           not
           hold
           him
           guiltlesse
           ,
           that
           taketh
           his
           name
           invaine
           :
           What
           doe
           these
           men
           thinke
           when
           the
           Scriptures
           are
           thus
           brought
           against
           their
           faults
           ?
           Doe
           they
           verily
           belieue
           that
           this
           is
           the
           word
           of
           God
           ?
           They
           will
           not
           say
           otherwise
           for
           shame
           
           of
           the
           world
           ;
           but
           who
           can
           belieue
           that
           their
           consciences
           are
           thorowly
           conuinced
           of
           it
           ,
           when
           there
           is
           to
           be
           seene
           so
           strange
           a
           disproportion
           betweene
           their
           Faith
           and
           practise
           in
           these
           particulars
           ?
           No
           ,
           they
           laugh
           secretly
           in
           their
           hearts
           ,
           at
           the
           simplicity
           of
           silly
           men
           ,
           who
           tremble
           at
           the
           word
           ,
           and
           dare
           not
           for
           their
           liues
           ,
           venter
           vpon
           the
           practise
           of
           such
           things
           as
           it
           forbids
           ,
           which
           they
           meane
           while
           freely
           follow
           to
           their
           great
           contentment
           .
           Furthermore
           ,
           these
           men
           that
           do
           thus
           rebel
           against
           God
           in
           one
           religion
           ,
           will
           be
           ready
           ,
           if
           occasion
           serue
           ,
           to
           reuolt
           from
           that
           vnto
           another
           religion
           ,
           seeing
           the
           grounds
           whereupon
           they
           embrace
           any
           religion
           ,
           are
           alike
           in
           all
           .
           Besides
           ,
           let
           mee
           tell
           them
           thus
           much
           ,
           that
           this
           loose
           and
           vnsetled
           faith
           ,
           is
           one
           of
           the
           ficry
           darts
           ,
           &
           forcible
           engines
           of
           Satan
           ,
           whereby
           he
           affaults
           and
           ouerthrowes
           the
           hope
           and
           comfort
           of
           many
           a
           dying
           man.
           Who
           hauing
           not
           strengthened
           himselfe
           on
           this
           point
           ,
           by
           vndoubted
           arguments
           and
           experiments
           is
           there
           laid
           at
           ,
           where
           hee
           lies
           open
           and
           vnarmed
           by
           such
           cunning
           cauils
           ,
           shifts
           ,
           and
           elusions
           brought
           against
           the
           authority
           of
           Scriptures
           ,
           that
           the
           poore
           man
           not
           able
           to
           cleare
           himselfe
           from
           such
           suggestions
           ,
           fals
           into
           an
           vniuersall
           doubting
           of
           all
           Religion
           ,
           and
           at
           last
           ,
           percciuing
           his
           Faith
           hath
           onely
           grasped
           at
           the
           ayre
           ,
           and
           embraced
           the
           empty
           shadow
           of
           mans
           authority
           ,
           insteed
           of
           the
           Substance
           of
           Diuine
           truth
           ,
           he
           is
           vtterly
           confounded
           ,
           and
           sinks
           downe
           in
           despaire
           .
           If
           I
           am
           able
           to
           iudge
           any
           thing
           of
           the
           Methods
           of
           Satans
           temptations
           ,
           I
           dare
           say
           ,
           that
           this
           weapon
           is
           reserued
           vsually
           for
           the
           last
           combat
           ,
           and
           that
           many
           a
           mans
           faith
           hath
           perished
           vpon
           this
           rocke
           both
           in
           life
           ,
           and
           especially
           in
           the
           last
           agonies
           &
           conflicts
           with
           the
           powers
           of
           death
           and
           darknesse
           .
        
         
           3
           Wherfore
           let
           this
           be
           a
           third
           Admonition
           ,
           that
           euery
           one
           of
           vs
           be
           well
           aduised
           ,
           to
           prouide
           our selues
           of
           such
           arguments
           for
           confirmation
           of
           our
           faith
           in
           this
           point
           ,
           as
           wil
           hold
           water
           ,
           and
           abide
           the
           siery
           triall
           of
           Satans
           temptations
           .
           
             Vnde
             seis
          
           ?
           is
           a
           sore
           question
           ,
           and
           Satan
           can
           tell
           how
           to
           enforce
           his
           arguments
           with
           better
           skill
           then
           any
           Iesuie
           
           and
           Heretike
           .
           Wherefore
           let
           vs
           looke
           to
           it
           in
           time
           ,
           that
           we
           wauer
           not
           ;
           but
           may
           be
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           rooted
           and
           stablished
           in
           the
           vndoubted
           perswasion
           of
           this
           
           truth
           .
           We
           are
           all
           very
           backward
           in
           this
           study
           (
           and
           that
           's
           one
           argument
           the
           Scriptures
           are
           diuine
           ,
           because
           our
           wretched
           sinfulnes
           cannot
           brooke
           them
           .
           )
           And
           againe
           ,
           wee
           are
           very
           dull
           of
           vnderstanding
           in
           these
           things
           (
           which
           is
           also
           a
           good
           proof
           that
           they
           come
           from
           a
           most
           diuine
           vnderstanding
           ,
           because
           our
           Naturall
           wit
           is
           sharpe
           enough
           in
           other
           things
           ,
           yet
           comprehend
           not
           these
           mysteries
           )
           but
           yet
           for
           all
           this
           ,
           let
           vs
           be
           perswaded
           with
           prayer
           in
           humility
           to
           follow
           the
           counsell
           of
           Christ.
           Search
           the
           Scriptures
           ,
           &
           the
           Commandement
           of
           our
           King
           the
           seruant
           of
           Christ
           ,
           to
           set
           the
           Scriptures
           in
           the
           head
           of
           our
           studies
           ,
           therein
           laying
           a
           sure
           ground-worke
           of
           our
           beleefe
           before
           we
           haue
           to
           doe
           with
           men
           .
           Following
           this
           course
           ,
           we
           may
           be
           bold
           to
           expect
           a
           full
           resolution
           of
           this
           great
           Question
           ;
           and
           experience
           will
           in
           the
           end
           make
           it
           manifest
           ,
           a
           most
           sure
           word
           (
           as
           
             S.
             Peter
          
           cals
           it
           ,
           2
           ,
           Pet.
           1.
           19.
           
           )
           whereon
           to
           build
           our
           faith
           .
           We
           shall
           find
           that
           this
           word
           is
           a
           light
           shining
           in
           a
           darke
           place
           ,
           and
           that
           God
           who
           in
           the
           creation
           commanded
           the
           light
           to
           shine
           out
           of
           darkenes
           ,
           will
           by
           this
           meanes
           shine
           also
           into
           our
           hearts
           ,
           to
           giue
           vs
           the
           light
           of
           the
           knowledge
           of
           the
           glory
           of
           God
           in
           the
           face
           of
           Iesus
           Christ
           ,
           as
           it
           is
           ,
           2
           Cor.
           4.
           6.
           
           Thus
           doing
           ,
           we
           shall
           be
           constant
           in
           our
           Religious
           profession
           while
           we
           liue
           ,
           and
           also
           vnconquerable
           in
           our
           Spirituall
           consolation
           when
           we
           are
           to
           dye
           .
        
         
           Hitherto
           of
           the
           first
           ground
           whereupon
           the
           Strength
           of
           Taiths
           assent
           is
           built
           ,
           namely
           the
           infallible
           truth
           of
           Diuine
           Reuelatinos
           .
           I
           proceed
           vnto
           the
           next
           two
           :
           the
           former
           whereof
           is
           ,
        
         
           
             The
             Greatnesse
             and
             excellent
             worth
             of
             the
             things
             reuealed
             .
          
           They
           are
           not
           toyes
           &
           tristes
           ,
           matters
           of
           smal
           moment
           ,
           that
           God
           proposeth
           vnto
           vs
           to
           be
           embraced
           &
           beleeued
           :
           But
           they
           are
           the
           
             Great
             things
             of
             his
             Law
             ,
             that
             he
             hath
             written
             vnto
             vs
             ,
             Hos.
          
           8.
           12.
           
           A
           Law
           that
           is
           Perfect
           ,
           conuerting
           the
           soule
           ;
           a
           Testimony
           that
           is
           Sure
           ,
           making
           wise
           the
           simple
           ;
           Statutes
           
           that
           are
           
             Right
             ,
             reioycing
             the
             heart
          
           ;
           Commandements
           that
           are
           Pure
           ,
           enlightening
           the
           eyes
           ;
           Iudgments
           that
           are
           True
           and
           
             Righteous
             altogether
          
           ,
           more
           to
           be
           desired
           then
           what
           men
           desire
           most
           ,
           then
           
             Gold
             ,
             yea
             then
             much
             fine
             Gold
             ,
             sweeter
             then
             the
             Heny
             that
             droppeth
             from
             the
             best
             Hony
             combe
             ,
          
           as
           the
           holy
           Prophet
           
             Dauid
             ,
             Ps.
             19.
             7.
             
             &c.
          
           most
           emphatically
           amplifies
           the
           dignity
           &
           worth
           of
           that
           part
           of
           Scriptures
           which
           was
           in
           his
           time
           giuen
           vnto
           the
           Church
           .
           Since
           then
           we
           haue
           a
           large
           increase
           of
           this
           heauenly
           treasure
           ,
           The
           Gospel
           fully
           reuealed
           and
           written
           for
           our
           benefit
           ,
           containing
           in
           it
           ,
           The
           Wisdome
           of
           God
           ,
           &
           that
           in
           a
           mysterie
           ,
           
             hid
             from
             the
             princes
             of
             this
             world
             ,
             1
             Cor.
             2.
             7.
             the
             deepe
             things
             of
             God
             ,
             v.
             10.
             the
             riches
             of
             his
             glorious
             mysterie
             ,
             Col.
             1.
             
             ●7
             .
             the
             vnsearchable
             riches
             of
             Christ
             ,
             Eph.
          
           3.
           8.
           
           All
           both
           Law
           &
           Gospel
           ,
           old
           &
           new
           Testament
           are
           full
           of
           admirable
           perfection
           ,
           goodnesse
           ,
           &
           excellency
           in
           themselues
           ,
           and
           towards
           vs
           they
           contain
           matters
           of
           greatest
           consequence
           in
           the
           world
           .
           
             He
             that
             doth
             these
             things
          
           saith
           the
           Scripture
           ,
           
             shall
             liue
             in
             them
          
           :
           if
           he
           doe
           them
           not
           ,
           then
           
             Cursed
             is
             euery
             one
             that
             continueth
             not
             in
             all
             the
             words
             of
             that
             B●oke
             to
             fulfill
             them
             .
          
           Againe
           ,
           
             He
             that
             beleeueth
             shall
             be
             saued
             ,
             he
             that
             beleeveth
             not
             shall
             be
             damned
             ,
             Mar.
          
           16.
           16.
           
           No
           lesse
           matters
           are
           set
           forth
           vnto
           vs
           in
           Scripture
           ,
           then
           Blessing
           and
           Cursing
           ,
           Saluation
           and
           Damnation
           ,
           Grace
           &
           Sin
           ,
           Gods
           fauour
           and
           his
           Displeasure
           ,
           Heauen
           and
           Hell.
           Now
           lay
           all
           things
           in
           this
           world
           together
           ,
           there
           's
           nothing
           worth
           the
           speaking
           of
           in
           comparison
           of
           these
           ,
           or
           that
           can
           beare
           any
           proportion
           of
           worth
           &
           greatnesse
           with
           them
           .
           Wherfore
           this
           ought
           to
           be
           a
           forceable
           motiue
           vnto
           vs
           to
           giue
           all
           diligence
           ,
           that
           we
           fasten
           our
           faith
           vpon
           these
           things
           with
           all
           strength
           and
           stedfastnesse
           ,
           not
           barely
           and
           sleightly
           passing
           them
           ouer
           as
           things
           of
           little
           moment
           ,
           but
           laying
           them
           vp
           in
           our
           hearts
           by
           deepest
           &
           most
           attentiue
           meditation
           .
           It
           is
           strange
           to
           see
           how
           ●xedulous
           and
           apprehensiue
           men
           are
           in
           other
           matters
           that
           may
           concern
           them
           in
           their
           name
           ,
           goods
           ,
           or
           life
           .
           Euerie
           little
           circumstance
           is
           enough
           to
           perswade
           them
           to
           a
           strong
           beleefe
           of
           that
           which
           they
           feare
           or
           hope
           for
           .
           But
           in
           matters
           of
           religion
           there
           's
           scarce
           any
           thing
           
           will
           '
           worke
           vpon
           vs
           ,
           we
           heed
           not
           what
           we
           heare
           or
           reade
           ,
           promises
           or
           threatnings
           ,
           exhortations
           or
           admonitions
           ,
           all
           's
           one
           to
           vs
           ,
           we
           passe
           little
           for
           one
           or
           other
           ,
           but
           as
           the
           i●●es
           of
           old
           ,
           we
           count
           these
           things
           as
           Strange
           matters
           that
           little
           concerne
           vs.
           Naturally
           we
           are
           all
           Atheists
           &
           Insidels
           ,
           and
           that
           of
           Saluian
           is
           true
           euen
           of
           the
           best
           of
           vs.
           
             Omma
             a
             mamus
          
           ,
           
           
             omnia
             colimus
             ,
             solus
             nobis
             in
             comparatione
             omnium
             Deus
             vilis
             est
             .
          
           We
           can
           study
           any
           thing
           but
           the
           Scriptures
           ,
           we
           can
           beleeue
           any
           thing
           but
           Articles
           of
           Christian
           Religion
           ,
           we
           can
           loue
           any
           thing
           but
           God
           &
           goodnesse
           .
           The
           truth
           is
           ,
           we
           doe
           but
           talke
           of
           Religion
           ,
           being
           far
           from
           any
           thorough
           apprehension
           of
           the
           excellency
           &
           worth
           therof
           ,
           whence
           it
           comes
           to
           passe
           ,
           that
           our
           thoughts
           of
           it
           are
           sleight
           and
           vanishing
           ,
           our
           affections
           towards
           it
           cold
           and
           forced
           ,
           our
           beleefe
           of
           it
           neerer
           to
           a
           fancy
           &
           weake
           imagination
           then
           a
           well
           grounded
           faith
           .
           Wherfore
           let
           vs
           henceforth
           value
           Diuine
           things
           according
           to
           their
           worth
           ,
           esteeming
           of
           them
           as
           better
           to
           vs
           then
           thousands
           of
           gold
           and
           siluer
           ,
           or
           whatsoeuer
           is
           by
           the
           world
           had
           in
           highest
           account
           .
           Hence
           shall
           we
           gather
           strength
           and
           vigor
           to
           cleaue
           faster
           vnto
           Religion
           in
           Faith
           and
           zealous
           affection
           .
        
         
           The
           last
           ground
           remaines
           ,
           whereupon
           the
           firmenesse
           and
           strength
           of
           our
           assent
           standeth
           :
           and
           that
           is
           ,
        
         
           
             The
             manifest
             experience
             of
             some
             part
             of
             the
             Truth
             of
             those
             things
             we
             beleeue
             .
          
           It
           is
           indeed
           a
           commendation
           of
           Christian
           faith
           that
           it
           can
           beleeue
           before
           &
           against
           Experience
           .
           And
           Abrahams
           faith
           is
           herein
           a
           glorious
           pattern
           to
           all
           others
           ,
           who
           beleeued
           strongly
           the
           promises
           ,
           when
           for
           a
           long
           time
           he
           found
           but
           smal
           performances
           ,
           as
           may
           be
           seen
           in
           the
           storie
           of
           his
           life
           .
           But
           gen●●ally
           Faith
           is
           but
           weake
           till
           it
           be
           confirmed
           by
           Experience
           :
           this
           giues
           it
           life
           ,
           making
           the
           Heart
           of
           a
           man
           strong
           in
           Confidence
           and
           Resolution
           .
           See
           this
           in
           an
           example
           or
           two
           ,
           1
           Sam.
           30.
           we
           find
           Dauid
           &
           his
           men
           in
           great
           distresse
           for
           the
           losse
           they
           had
           sustained
           at
           
             Z●kla●
             .
             Dauid
          
           sorrowes
           as
           well
           as
           his
           seruants
           ,
           &
           his
           losse
           is
           as
           much
           as
           theirs
           ,
           but
           this
           doth
           not
           pacific
           them
           .
           Dauid
           is
           their
           Captain
           ,
           and
           they
           thinke
           this
           nuthap
           comes
           by
           his
           
           fault
           :
           so
           in
           their
           rage
           they
           intend
           to
           stone
           him
           .
           What
           shall
           Dauid
           do
           in
           this
           case
           ,
           he
           is
           but
           one
           man
           in
           the
           middest
           of
           a
           f●rious
           multitude
           ,
           slight
           or
           resistance
           cannot
           helpe
           him
           :
           see
           how
           his
           faith
           helps
           him
           out
           in
           this
           exigent
           .
           He
           was
           now
           in
           danger
           ,
           but
           he
           had
           bin
           in
           as
           great
           many
           a
           time
           before
           and
           very
           narrowly
           had
           he
           escaped
           the
           snares
           that
           Saul
           and
           his
           Courtiers
           had
           layd
           for
           his
           life
           .
           But
           God
           deliuered
           him
           there
           ,
           and
           thence
           he
           is
           confident
           God
           will
           helpe
           him
           now
           .
           Wherfore
           when
           his
           men
           rage
           &
           chafe
           ,
           and
           forget
           all
           faith
           in
           God
           ,
           and
           respect
           to
           their
           Captaine
           ,
           Dauid
           is
           quiet
           ,
           and
           
             Comforts
             himselfe
             in
             the
             Lord
             his
             God
             ,
          
           as
           in
           verse
           6.
           
           The
           like
           strength
           of
           Confidence
           we
           find
           in
           the
           same
           holy
           man
           in
           his
           combat
           with
           the
           
             Philisti●n
             .
             1
             Sam.
          
           17.
           where
           from
           experience
           of
           Gods
           helpe
           in
           time
           past
           defending
           him
           in
           his
           lawfull
           calling
           ,
           against
           the
           Beare
           and
           the
           〈◊〉
           yon
           ,
           he
           confidently
           assures
           himselfe
           of
           the
           like
           assistance
           &
           victorie
           in
           that
           his
           right●ous
           quarrell
           against
           the
           
             vncircumcised
             Philistim
             ,
             v.
          
           36.
           
           The
           same
           course
           takes
           the
           Psalmist
           in
           Psal.
           77.
           where
           being
           in
           great
           affliction
           and
           tentation
           ,
           he
           strengtheneth
           himselfe
           in
           hope
           of
           comfort
           ,
           by
           the
           consideration
           of
           Gods
           workes
           of
           old
           ,
           and
           all
           his
           mercies
           heretofore
           shewed
           vnto
           his
           people
           .
           Thus
           experience
           breeds
           Confidence
           ,
           and
           we
           readily
           trust
           him
           whom
           we
           haue
           once
           thorowly
           tried
           .
           Where
           let
           me
           commend
           vnto
           you
           a
           point
           of
           Christian
           wisedome
           ,
           the
           practise
           whereof
           will
           cause
           a
           singular
           increase
           of
           Faith
           in
           vs.
           It
           is
           this
           ,
           that
           we
           would
           carefully
           giue
           our
           minds
           to
           obserue
           all
           such
           experiments
           of
           Gods
           mercies
           or
           iudgements
           on
           our selues
           or
           others
           ,
           as
           we
           can
           take
           notice
           of
           :
           comparing
           the
           particular
           euent
           that
           we
           see
           with
           the
           promises
           or
           threatnings
           that
           are
           generally
           deliuered
           in
           the
           Scriptures
           .
           Looke
           ouer
           all
           the
           passages
           &
           courses
           of
           thy
           life
           ,
           &
           marke
           wherein
           God
           hath
           done
           vnto
           thee
           according
           to
           his
           Word
           .
           Thou
           praiedst
           such
           a
           time
           seruently
           ,
           and
           he
           heard
           thee
           :
           in
           such
           or
           such
           a
           businesse
           then
           committedst
           thy
           way
           to
           him
           ,
           and
           he
           brought
           it
           about
           according
           to
           thy
           desire
           ,
           beyond
           thy
           expectation
           :
           thou
           wast
           cast
           vpon
           this
           or
           that
           extreamitie
           ,
           and
           God
           when
           thou
           soughtest
           to
           him
           deliuered
           thee
           
           beyond
           all
           hope
           :
           such
           a
           Grace
           thou
           didst
           want
           ,
           or
           such
           a
           Sin
           thou
           would●t
           faine
           be
           freed
           of
           ,
           God
           helped
           thee
           to
           the
           one
           ,
           and
           against
           the
           other
           when
           thou
           didst
           follow
           such
           directions
           as
           his
           Word
           prescribed
           thee
           :
           at
           one
           time
           thou
           sinnedst
           ,
           and
           as
           God
           had
           threatned
           ,
           so
           wast
           thou
           plagued
           :
           at
           another
           time
           thou
           didst
           some
           good
           worke
           ,
           &
           receiuedst
           a
           blessing
           according
           to
           the
           promise
           .
           Againe
           ,
           looke
           abroad
           and
           see
           how
           God
           deales
           towards
           others
           .
           See
           in
           one
           place
           a
           Kingdome
           plagued
           for
           Idolatry
           ;
           in
           another
           a
           Countrey
           professing
           true
           Religion
           ,
           yet
           vndone
           by
           the
           wicked
           liues
           of
           the
           Inhabitants
           :
           see
           here
           a
           Vsurer
           ,
           Briber
           ,
           Oppressour
           ,
           and
           cruell
           incloser
           ,
           that
           hath
           raysed
           his
           fortunes
           by
           all
           vniust
           dealing
           ,
           it
           may
           be
           whilst
           he
           liues
           himselfe
           and
           family
           turned
           out
           of
           all
           a
           begging
           ,
           or
           in
           his
           third
           heire
           all
           this
           wealth
           blowne
           away
           ,
           his
           name
           and
           posteritie
           rooted
           out
           ,
           or
           left
           for
           a
           curse
           and
           reproach
           vpon
           the
           face
           of
           the
           earth
           .
           There
           behold
           a
           murderer
           pursued
           at
           the
           heeles
           by
           stronge
           vengeance
           ,
           that
           neuer
           leaues
           him
           till
           his
           blood
           be
           shed
           that
           hath
           shed
           the
           blood
           of
           another
           .
           See
           else-where
           an
           Adultorer
           eaten
           vp
           by
           the
           secret
           curse
           of
           God
           ,
           which
           deuoureth
           all
           his
           substance
           no
           man
           knoweth
           how
           .
           One
           the
           other
           side
           marke
           how
           God
           blesseth
           Kingdomes
           ,
           Families
           ,
           &
           priuate
           persons
           ,
           wherein
           ,
           &
           by
           whom
           Religion
           ,
           Iustice
           ,
           discipline
           ,
           ciuilitie
           &
           sanctitie
           are
           professed
           ,
           and
           in
           truth
           maintained
           .
           If
           we
           would
           vse
           diligent
           obseruation
           in
           this
           kind
           ,
           it
           would
           quickly
           appeare
           vnto
           vs
           ,
           that
           God
           is
           most
           constant
           in
           his
           courses
           ,
           That
           the
           Scriptures
           do
           containe
           in
           them
           a
           perpetuall
           &
           infallible
           rule
           that
           hold
           true
           in
           all
           times
           &
           ages
           of
           the
           world
           ,
           according
           to
           which
           God
           euer
           hath
           and
           alwaies
           will
           order
           his
           prouident
           administration
           of
           all
           things
           .
           We
           should
           see
           the
           same
           punishment
           still
           attending
           vpon
           the
           same
           sins
           ,
           &
           the
           like
           rewards
           to
           be
           still
           bestowed
           vpon
           the
           like
           vertues
           :
           that
           God
           is
           as
           neere
           to
           helpe
           vs
           now
           as
           euer
           he
           was
           ,
           and
           also
           as
           swift
           &
           strong
           to
           plague
           as
           he
           hath
           bin
           towards
           men
           of
           old
           time
           .
           This
           would
           proue
           of
           singular
           vse
           for
           the
           strengthening
           of
           our
           Faith
           ,
           when
           wee
           shall
           euidently
           see
           the
           euent
           of
           things
           to
           answer
           in
           iust
           proportion
           
           the
           reuelations
           made
           touching
           them
           in
           the
           Scriptures
           .
           The
           grosse
           neglect
           of
           this
           hath
           bred
           in
           the
           world
           those
           monstrous
           sins
           of
           Atheisme
           and
           Infidelity
           ,
           wherewith
           this
           age
           is
           infected
           as
           much
           as
           any
           .
           We
           haue
           indeed
           ,
           praysed
           bee
           God
           ,
           the
           Word
           read
           and
           preached
           ,
           vnto
           vs
           plentifully
           :
           but
           where
           shall
           we
           find
           the
           man
           ,
           that
           doth
           [
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ]
           walke
           exactly
           by
           this
           rule
           .
           Making
           the
           precepts
           of
           the
           Word
           the
           ground-plot
           of
           all
           his
           practise
           as
           the
           Apostle
           would
           haue
           vs
           ,
           Gal.
           6.
           16.
           
           When
           they
           behold
           many
           strang
           accidents
           in
           the
           world
           ,
           doe
           they
           ,
           thinke
           you
           ,
           iudge
           of
           them
           by
           the
           Scriptures
           ,
           searching
           into
           them
           for
           the
           reason
           and
           cause
           of
           those
           things
           ,
           &
           thence
           concluding
           with
           the
           Iewes
           in
           
             Zach.
             1.
             6.
             
             As
             the
             Lord
             of
             Hostes
             hath
             determined
             to
             doe
             vnto
             vs
             ,
             according
             to
             our
             own
             waies
             ,
             &
             according
             to
             our
             workes
             so
             hath
             he
             dealt
             with
             vs.
          
           Nothing
           lesse
           ;
           they
           haue
           no
           such
           thought
           come
           into
           their
           minds
           as
           this
           .
           Loe
           here
           how
           true
           the
           Lord
           is
           ,
           such
           a
           promise
           ,
           or
           such
           a
           threatning
           set
           downe
           in
           such
           a
           place
           of
           the
           Scriptures
           .
           So
           likewise
           ,
           for
           the
           getting
           &
           vsing
           of
           wealth
           ,
           honour
           ,
           friends
           ,
           learning
           ,
           health
           ,
           or
           other
           good
           things
           of
           this
           life
           ,
           for
           the
           generall
           dispach
           of
           businesse
           in
           mens
           callings
           ,
           for
           the
           auoiding
           of
           troubles
           that
           come
           vpon
           them
           ,
           thinke
           you
           that
           men
           do
           call
           the
           Word
           to
           counsell
           ,
           as
           Dauid
           did
           ,
           and
           doe
           they
           out
           of
           the
           Scripture
           take
           a
           platforme
           of
           all
           their
           proceeding
           ,
           applying
           the
           generall
           rule
           to
           cuerie
           particular
           occasion
           ,
           and
           thence
           obseruing
           the
           Euent
           accordingly
           ?
           No
           ,
           they
           thinke
           of
           no
           such
           matter
           ,
           &
           it
           seems
           a
           strange
           motion
           to
           them
           ,
           that
           you
           will
           offer
           to
           perswade
           them
           to
           loue
           by
           the
           Booke
           .
           They
           follow
           no
           such
           rules
           ;
           the
           good
           they
           onloy
           ,
           or
           the
           euill
           they
           escape
           they
           thanke
           God
           for
           it
           in
           Complement
           ,
           but
           are
           indeed
           beholding
           to
           their
           wits
           ,
           friends
           ,
           and
           good
           fortune
           :
           it
           was
           their
           direction
           they
           tooke
           ,
           &
           thought
           of
           nothing
           further
           .
           Thus
           for
           the
           greatest
           part
           of
           men
           ,
           God
           is
           not
           in
           all
           their
           wayes
           ,
           their
           eyes
           are
           neuer
           towards
           heauen
           to
           consider
           the
           works
           of
           God
           ,
           and
           to
           regard
           the
           Operation
           of
           his
           hands
           ,
           their
           thoughts
           are
           
           neuer
           vpon
           the
           Word
           to
           obserue
           how
           euerie
           prescription
           thereof
           ,
           hath
           its
           
             Probatum
             est
          
           written
           vnder
           it
           in
           visibl●
           
           characters
           of
           euerie
           dayes
           experience
           .
           Let
           vs
           not
           my
           brethren
           walke
           as
           fooles
           ,
           but
           as
           wise
           ,
           hauing
           our
           eyes
           in
           our
           heads
           to
           take
           notice
           of
           all
           such
           occurrences
           as
           haue
           vpon
           them
           a
           character
           of
           Gods
           speciall
           worke
           of
           Prouidence
           .
           If
           they
           be
           abroad
           in
           the
           world
           ,
           learne
           thereby
           that
           conclusion
           of
           faith
           which
           Ps.
           58.
           11.
           is
           gathered
           from
           the
           like
           obseruation
           
             [
             Verely
             there
             is
             a
             reward
             for
             the
             righteous
             ,
             Verely
          
           
           
             he
             is
             a
             God
             that
             iudgeth
             the
             Earth
             .
             ]
          
           If
           they
           be
           priuate
           that
           concerne
           thee
           in
           particular
           ,
           take
           such
           exact
           notice
           of
           all
           passages
           of
           thy
           life
           ,
           that
           thou
           maist
           be
           able
           to
           declare
           vnto
           another
           and
           say
           
             [
             Come
             and
             heare
             all
             ye
             that
             feare
             God
             ,
             and
             I
             will
             declare
             what
             things
             the
             Lord
             hath
             done
             for
             my
             soule
             ]
             Ps.
          
           66.
           16.
           
           This
           experimentall
           obseruation
           of
           things
           past
           ,
           will
           fill
           the
           heart
           with
           boldnesse
           ,
           &
           confident
           expectation
           of
           the
           like
           successe
           for
           the
           time
           to
           come
           .
           And
           so
           much
           touching
           the
           three
           grounds
           of
           Certaintie
           and
           Strength
           in
           the
           Assent
           of
           Faith.
           
        
         
           I
           come
           now
           to
           the
           second
           point
           proposed
           touching
           this
           Assent
           ,
           or
           the
           diuers
           degrees
           of
           it
           ,
           and
           those
           essentiall
           differences
           whereby
           sauing
           faith
           in
           Gods
           Elect
           is
           distinguished
           from
           that
           Faith
           which
           is
           in
           others
           .
           We
           haue
           shewed
           you
           that
           faith
           may
           be
           in
           all
           reasonable
           creatures
           ,
           and
           the
           Scriptures
           testifie
           that
           there
           is
           some
           kind
           of
           faith
           in
           the
           Diuels
           ,
           and
           wicked
           men
           .
           We
           must
           therefore
           enquire
           what
           their
           faith
           is
           ,
           and
           what
           the
           faith
           of
           Gods
           Elect
           is
           ,
           by
           what
           essentiall
           difference
           they
           are
           distinguished
           .
           You
           are
           therefore
           to
           obserue
           ,
           that
           this
           assent
           ,
           by
           which
           generally
           all
           Faith
           was
           defined
           is
           two-fold
           .
        
         
           1
           Generall
           to
           all
           Diuine
           Reuelations
           as
           good
           and
           true
           whilst
           barely
           considered
           in
           themselues
           ,
           or
           as
           they
           haue
           no
           opposition
           to
           our
           desires
           being
           applyed
           to
           ourselues
           .
        
         
           2
           Particular
           when
           assent
           is
           giuen
           to
           all
           Diuine
           Reuelations
           as
           most
           true
           and
           good
           in
           regard
           of
           our selues
           when
           they
           are
           applyed
           to
           all
           our
           particular
           occasions
           ,
           and
           compared
           with
           all
           contrarie
           desires
           and
           prouocations
           .
        
         
           Herein
           lies
           a
           substantiall
           difference
           of
           this
           assent
           of
           Faith
           ;
           there
           being
           a
           great
           Diuersitie
           betweene
           an
           Assent
           
           vnto
           the
           truth
           &
           goodnesse
           of
           things
           taken
           in
           the
           generall
           ,
           and
           an
           Assent
           vnto
           the
           truth
           &
           goodnes
           of
           the
           samethings
           particularly
           applied
           ,
           as
           you
           shall
           see
           in
           the
           progresse
           of
           this
           discourse
           .
           The
           former
           is
           but
           an
           inferiour
           degree
           of
           Faith
           and
           only
           a
           step
           vnto
           that
           faith
           which
           is
           true
           and
           sauing
           .
           It
           is
           commonly
           called
           by
           two
           names
           :
           1
           
             Historicall
             Faith
          
           ,
           synecdochically
           from
           one
           part
           of
           the
           obiect
           of
           ,
           because
           it
           beleeues
           the
           Letter
           of
           the
           Scriptures
           ,
           whether
           Histories
           or
           doctrines
           that
           are
           expressed
           therein
           .
           2
           
             Temporarie
             Faith
          
           ,
           from
           the
           Euent
           &
           issue
           of
           it
           ,
           because
           it
           perseueres
           not
           vnto
           the
           end
           ,
           but
           failes
           in
           time
           of
           Temptation
           .
           It
           is
           but
           one
           and
           same
           degree
           of
           faith
           that
           hath
           these
           two
           names
           ,
           which
           assenting
           to
           things
           in
           grosse
           ,
           flies
           off
           and
           disallowes
           when
           it
           coms
           to
           particular
           application
           .
           Such
           a
           general
           assent
           there
           is
           in
           the
           Diuels
           ,
           who
           know
           the
           Scripturs
           to
           be
           of
           God
           ,
           and
           acknowledge
           the
           things
           contained
           in
           them
           to
           be
           in
           themselues
           ,
           true
           &
           good
           because
           from
           God
           ,
           though
           mean-while
           they
           hate
           both
           the
           one
           &
           other
           bitterly
           .
           The
           truth
           of
           God
           his
           Word
           ,
           Essence
           ,
           &
           Attributes
           works
           vpon
           their
           vnderstandings
           a
           deep
           apprehension
           of
           its
           certainty
           &
           excellency
           ,
           euen
           when
           they
           with
           vnspeakable
           hatred
           and
           horrour
           thinke
           of
           it
           .
           According
           Iames
           saith
           ,
           
             They
             belieue
             &
             tremble
          
           .
           
           Such
           a
           Faith
           there
           is
           in
           thousands
           of
           Hypocrites
           &
           reprobates
           ,
           who
           being
           inlightened
           ,
           and
           conuinced
           of
           the
           Truth
           of
           the
           Word
           ,
           yeeld
           a
           generall
           assent
           vnto
           it
           for
           the
           time
           ,
           as
           in
           those
           
             Luk.
             8.
             
             ●3
             .
             Who
             receiue
             the
             Word
             with
             ioy
             ,
             but
             they
             haue
             no
             root
             :
             which
             for
             a
             while
             beleeue
             ,
             but
             in
             time
             of
             temptation
             go●
             away
             .
          
           In
           those
           
             Heb.
             6.
             4
             ,
             5
             ,
             Which
             were
             inlightened
             ,
             tasted
             of
             the
             heauenly
             gift
             ,
             and
             were
             made
             partakers
             of
             the
             Holy
             Ghost
             ,
             And
             haue
             tasted
             of
             the
             good
             Word
             of
             God
             ,
             and
             of
             the
             Powers
             of
             the
             world
             to
             come
             ,
          
           are
           salue
           away
           .
           In
           those
           ,
           Many
           that
           beleeued
           in
           Christs
           Name
           ,
           but
           yet
           Christ
           would
           not
           trust
           them
           ,
           
             because
             he
             knew
             them
             all
          
           ,
           that
           they
           were
           not
           found
           at
           heart
           ,
           Ioh.
           2.
           23
           ,
           24.
           
           In
           those
           many
           againe
           that
           at
           another
           time
           beleeued
           in
           him
           ,
           but
           Christ
           giues
           them
           a
           caueat
           that
           they
           looke
           their
           faith
           be
           ●ound
           ,
           
             〈◊〉
             ye
             continue
             in
             my
             Word
             ,
             ye
             are
             verely
             my
             Disciples
             ,
             Ioh.
          
           8.
           30.
           31.
           
           Such
           a
           faith
           was
           in
           Simon
           
           the
           Witch
           ,
           Act.
           8.
           13.
           who
           beleeued
           the
           Apostles
           preaching
           and
           was
           baptized
           ,
           euen
           whilst
           yet
           he
           remained
           in
           the
           gall
           of
           bitternesse
           and
           bond
           of
           iniquitie
           ,
           i.
           a
           ●ierce
           enemie
           to
           that
           truth
           which
           he
           seemed
           to
           beleeue
           and
           professe
           ,
           and
           fast
           bound
           vnto
           the
           loue
           of
           those
           sinnes
           that
           he
           seemed
           willing
           to
           forsake
           ,
           verse
           23.
           
           Such
           a
           conception
           of
           Faith
           there
           was
           in
           Falix
           ,
           who
           trembled
           when
           he
           heard
           Paul
           dispute
           of
           righteousnesse
           ,
           temperance
           ,
           and
           the
           iudgment
           to
           come
           ,
           
             Acts
             24.
             25.
             
             He
             beleeued
             and
             like
             the
             Diuels
             trembled
             .
          
           But
           Faelix
           was
           not
           temporate
           ,
           his
           wife
           Drusilla
           
           was
           another
           mans
           wife
           :
           Felix
           was
           vnrighteous
           and
           couetous
           ,
           and
           looked
           for
           a
           bribe
           ,
           and
           this
           likes
           him
           not
           that
           Paul
           should
           come
           so
           close
           to
           him
           ,
           wherefore
           he
           hath
           a
           shift
           ,
           and
           put
           him
           off
           in
           complement
           to
           a
           more
           conuenient
           season
           ,
           which
           Faelix
           will
           take
           at
           leasure
           .
           The
           same
           imperfect
           faith
           there
           was
           in
           King
           Agrippa
           ,
           who
           hearing
           Pauls
           Apologie
           ,
           could
           haue
           found
           in
           his
           heart
           to
           haue
           beene
           a
           Christian
           ,
           had
           it
           beene
           a
           thing
           in
           fashion
           with
           Kings
           at
           that
           time
           ,
           Acts
           26.
           28.
           
           So
           was
           the
           Case
           with
           Herod
           ,
           who
           heard
           
             Iohn
             Baptist
          
           gladly
           and
           reuerenced
           him
           as
           a
           Iust
           man
           and
           holy
           ,
           and
           did
           many
           things
           willingly
           ,
           Marke
           6.
           20.
           
           But
           if
           Iohn
           be
           so
           bold
           with
           H●rod
           as
           to
           tell
           him
           of
           his
           Incest
           ,
           He
           shall
           to
           prison
           for
           it
           ,
           and
           for
           all
           that
           he
           is
           a
           Prophet
           ,
           yet
           he
           shall
           dye
           ,
           if
           Herod
           did
           not
           feare
           the
           multitude
           ,
           more
           then
           he
           reuerenced
           
             Iohn
             ,
             Matth.
          
           14.
           5.
           
        
         
           And
           thus
           it
           is
           with
           many
           men
           still
           ,
           who
           knowe
           the
           Scriptures
           ,
           and
           assent
           to
           the
           truth
           of
           such
           things
           as
           they
           containe
           ;
           but
           this
           goes
           no
           further
           then
           generalities
           ,
           whilst
           they
           approoue
           and
           allowe
           of
           such
           things
           ,
           as
           they
           know
           ,
           to
           be
           good
           and
           excellent
           ,
           considered
           abstractiuely
           and
           in
           the
           Vniuersalitie
           ,
           and
           as
           they
           doe
           not
           crosse
           them
           in
           any
           of
           their
           maine
           desires
           and
           delights
           .
           And
           so
           long
           they
           seeme
           to
           bee
           as
           forward
           in
           faith
           and
           practise
           as
           the
           best
           .
        
         
           The
           Causes
           of
           this
           Kinde
           of
           Faith
           in
           men
           are
           many
           :
           as
           ,
        
         
         
           1.
           
           That
           common
           grace
           of
           the
           Spirit
           whereby
           men
           are
           inlightened
           in
           the
           knowledge
           of
           heavenly
           things
           .
           Which
           grace
           God
           bestowes
           upon
           the
           unregenerate
           and
           unsanctied
           more
           for
           others
           than
           their
           owne
           good
           .
           Some
           light
           shines
           upon
           them
           ,
           whereby
           they
           may
           know
           and
           assent
           unto
           divine
           truths
           for
           a
           common
           good
           of
           the
           Church
           ,
           that
           others
           may
           be
           instructed
           by
           their
           teaching
           .
           For
           Christ
           in
           the
           building
           of
           his
           Church
           doth
           also
           use
           the
           helpe
           and
           ministery
           of
           such
           men
           ;
           according
           as
           Salomon
           did
           in
           the
           building
           of
           the
           materiall
           Temple
           ,
           who
           imployed
           not
           the
           naturall
           Israelites
           ,
           but
           the
           reliques
           of
           the
           Cananites
           and
           strangers
           that
           lived
           in
           the
           land
           ,
           to
           be
           bearers
           of
           burdens
           ,
           and
           hewers
           of
           stone
           ,
           and
           overseers
           of
           the
           worke
           ,
           2
           Chron.
           2.
           17.
           
           And
           these
           men
           though
           unsanctified
           and
           such
           as
           doe
           not
           themselves
           heartily
           esteeme
           and
           affect
           that
           which
           they
           know
           ,
           yet
           in
           the
           generall
           they
           beleeve
           it
           and
           willingly
           teach
           it
           to
           the
           benefit
           of
           the
           Church
           .
           Againe
           ,
        
         
           2.
           
           Authority
           of
           men
           in
           high
           account
           for
           their
           knowledge
           and
           wisedome
           .
           The
           esteeme
           that
           the
           people
           had
           of
           Iohn
           the
           Baptist
           to
           bee
           a
           great
           Prophet
           ,
           made
           Herod
           reverence
           him
           the
           more
           :
           and
           the
           fame
           that
           went
           of
           Christ
           drew
           many
           to
           hearken
           to
           his
           doctrine
           .
           And
           so
           t
           is
           still
           with
           hundreds
           whose
           faith
           in
           matters
           of
           religion
           standeth
           or
           falleth
           with
           their
           admiration
           or
           disesteeme
           of
           mens
           persons
           .
           The
           same
           effect
           hath
           the
           generall
           custome
           and
           consent
           of
           the
           times
           and
           Church
           wherein
           wee
           live
           ,
           whereby
           men
           are
           :
           they
           know
           not
           how
           nor
           upon
           what
           firme
           grounds
           drawne
           to
           beleeve
           those
           things
           which
           they
           see
           others
           hold
           and
           maintaine
           fortruth
           .
           Lastly
           ,
        
         
           3.
           
           Some
           extraordinary
           worke
           or
           event
           confirming
           the
           truth
           of
           Religion
           .
           So
           did
           Miracles
           in
           the
           time
           of
           Christ
           and
           his
           Apostles
           perswade
           many
           to
           beleeve
           who
           were
           notwithstanding
           farre
           from
           being
           true
           beleevers
           :
           as
           Ioh.
           2.
           23.
           
           
             [
             Many
             beleeved
             in
             his
             name
             when
             they
             saw
             the
             miracles
             which
             hee
             did
             ]
             ,
          
           but
           t
           was
           not
           good
           crediting
           of
           them
           that
           beleeved
           only
           upon
           miracles
           ,
           therefore
           Christ
           
             [
             would
             not
             commit
             himselfe
             to
             them
             ]
             ver
             .
          
           24.
           
           And
           thus
           the
           Magitian
           when
           
           he
           saw
           the
           signes
           and
           great
           wonders
           which
           were
           done
           by
           the
           Apostles
           ,
           he
           beleeved
           and
           wondred
           ,
           when
           yet
           his
           heart
           was
           not
           right
           in
           the
           sight
           of
           God
           ,
           Act.
           8.
           13.
           21.
           
           By
           these
           and
           the
           like
           meanes
           is
           this
           imperfect
           and
           generall
           kinde
           of
           Faith
           wrought
           in
           men
           ,
           destitute
           of
           all
           inward
           grace
           and
           holinesse
           .
           Such
           motives
           as
           these
           cause
           this
           assent
           ;
           but
           there
           is
           no
           
             Internum
             principium
          
           ,
           no
           roote
           in
           themselves
           (
           as
           our
           Saviour
           speakes
           ,
           Mat.
           13.
           21.
           
           )
           whence
           this
           beliefe
           springeth
           :
           no
           thorough
           sanctification
           of
           the
           soule
           conforming
           all
           the
           powers
           thereof
           unto
           the
           puritie
           and
           holinesse
           of
           divine
           things
           ,
           and
           inclining
           the
           affections
           to
           a
           constant
           embracing
           thereof
           .
           These
           men
           like
           Religion
           well
           ,
           and
           commend
           it
           as
           men
           doe
           costly
           Iewells
           set
           forth
           to
           sale
           :
           but
           when
           it
           comes
           to
           the
           point
           that
           this
           Good
           Pearle
           of
           great
           price
           is
           to
           be
           bought
           ,
           then
           if
           God
           will
           let
           
           them
           have
           it
           at
           their
           owne
           rates
           ,
           there
           's
           a
           match
           made
           ,
           they
           'le
           beleeve
           ,
           and
           be
           religious
           ,
           if
           God
           withall
           will
           spare
           them
           the
           use
           of
           some
           sinnes
           and
           pleasures
           they
           love
           well
           :
           but
           if
           it
           must
           be
           purchased
           at
           Gods
           price
           ,
           with
           the
           sale
           of
           all
           that
           they
           have
           ,
           they
           are
           no
           merchants
           for
           such
           a
           hard
           bargaine
           ;
           with
           the
           yongue
           man
           they
           shrinke
           away
           ,
           sorrowfull
           that
           heaven
           cannot
           be
           had
           at
           a
           cheaper
           rate
           .
           Thus
           when
           it
           comes
           to
           the
           proofe
           in
           particular
           application
           and
           practice
           ,
           this
           kinde
           of
           faith
           vanisheth
           away
           and
           comes
           to
           just
           nothing
           .
        
         
           Thus
           you
           have
           the
           explication
           of
           this
           first
           degree
           of
           Faith
           ,
           &
           withall
           you
           see
           that
           this
           faith
           falls
           greatly
           short
           of
           that
           perfection
           which
           is
           required
           unto
           that
           saith
           which
           is
           saving
           and
           justifying
           .
           Neverthelesse
           our
           Adversaries
           of
           the
           Romish
           Church
           maintaine
           that
           this
           assent
           is
           that
           justifying
           Faith
           whereof
           the
           Scriptures
           speake
           .
        
         
           Their
           opinion
           touching
           this
           point
           is
           sufficiently
           declared
           by
           Becanus
           ,
           who
           followes
           the
           rest
           of
           that
           rabble
           .
           Hee
           
             Theol.
             Schol.
             Tom.
             3.
             cap.
             8.
             q.
          
           1.
           disputing
           of
           the
           act
           of
           justifying
           Faith
           ,
           rejects
           the
           Lutherans
           opinion
           ,
           who
           place
           Faith
           in
           the
           will
           and
           make
           it
           to
           be
           
             Fiduciam
             de
             misericordia
             Dei
             propter
             Christum
             :
          
           and
           saith
           that
           the
           doctrine
           of
           the
           
           Catholikes
           is
           this
           ,
           that
           faith
           belongs
           to
           the
           understanding
           ,
           and
           is
           nothing
           else
           but
           
             Credere
             sive
             assentiri
             eis
             quae
             à
             Deo
             revelata
             sunt
             .
          
           Thence
           hee
           setteth
           downe
           this
           Conclusion
           ,
           §
           .
           6.
           
           
             Actus
             fidei
             consistit
             in
             assensu
             quo
             quis
             assentitur
             alicui
             propositioni
             à
             Deo
             revelatae
             propter
             authoritatem
             revelantis
             .
          
           In
           this
           definition
           there
           are
           two
           parts
           ,
           1.
           the
           Object
           of
           this
           assent
           ,
           Propositions
           revealed
           by
           God.
           2.
           
           The
           essentiall
           difference
           of
           this
           act
           ,
           taken
           
             à
             formaliratione
             credendi
          
           ,
           and
           that
           is
           to
           beleeve
           
             propter
             authoritatem
             revelantis
          
           .
           By
           this
           saith
           
             Becanus
             Cap.
             8.
             q.
             2.
             
             §
             .
             2.
             assensus
             fidei
             constituitur
             in
             sua
             specie
             essentiall
             ,
          
           that
           is
           ,
           the
           assent
           of
           Faith
           is
           made
           supernaturall
           and
           justifying
           ,
           when
           wee
           beleeve
           things
           because
           God
           hath
           revealed
           them
           :
           for
           ,
           saith
           he
           ,
           if
           articles
           of
           faith
           be
           beleeved
           upon
           other
           motives
           ,
           as
           upon
           mans
           authority
           ,
           &c.
           then
           this
           assent
           of
           faith
           is
           naturall
           ,
           as
           in
           Heritickes
           and
           Divells
           .
           So
           then
           according
           to
           Popish
           doctrine
           ,
           that
           faith
           which
           justifies
           us
           ,
           is
           nothing
           but
           a
           bare
           assent
           of
           the
           minde
           to
           such
           things
           as
           God
           reveales
           ,
           because
           of
           Gods
           authority
           that
           revealed
           them
           .
           Than
           which
           explication
           of
           the
           nature
           of
           justifying
           ,
           faith
           nothing
           can
           be
           poorer
           ,
           and
           more
           below
           the
           majestie
           of
           so
           high
           a
           grace
           as
           faith
           is
           .
           I
           will
           trouble
           you
           but
           with
           two
           reasons
           ;
           proving
           that
           this
           kinde
           of
           assent
           is
           not
           that
           faith
           whereby
           wee
           are
           justified
           :
        
         
           1.
           
           The
           act
           of
           justifying
           faith
           must
           needs
           be
           supernaturall
           ,
           such
           as
           cannot
           bee
           done
           without
           the
           aide
           of
           speciall
           grace
           of
           Gods
           spirit
           .
           But
           unto
           this
           assent
           there
           is
           required
           no
           such
           speciall
           grace
           ,
           therefore
           it
           is
           not
           an
           act
           of
           justifying
           faith
           .
        
         
           The
           Major
           is
           evident
           and
           granted
           by
           the
           Schooleman
           ,
           Cap.
           8.
           4.
           4.
           that
           something
           there
           is
           in
           faith
           above
           nature
           requiring
           a
           supernaturall
           cause
           :
           whereto
           the
           Scriptures
           plainely
           inforce
           him
           Eph.
           2.
           8.
           
           By
           grace
           yee
           are
           saved
           thorough
           Faith
           ,
           and
           that
           not
           of
           ourselves
           :
           it
           is
           the
           gift
           of
           God.
           Phil.
           1.
           29.
           
           Vnto
           you
           it
           is
           given
           for
           Christ
           that
           not
           only
           yee
           should
           beleeve
           in
           him
           ,
           but
           also
           suffer
           for
           his
           sake
           .
           So
           Ioh.
           6.
           45.
           
           Wherefore
           §
           .
           3.
           he
           teacheth
           that
           this
           act
           of
           
           assent
           must
           be
           supernaturall
           ,
           partly
           in
           regard
           of
           the
           Object
           ,
           
             id
             est
          
           ,
           divine
           revelations
           ,
           and
           partly
           in
           regard
           of
           the
           principium
           or
           cause
           by
           which
           it
           is
           produced
           ,
           
             id
             est
             ,
             non
             per
             solas
             naturae
             vires
             ,
             sed
             per
             auxilium
             gratiae
             .
          
           Wee
           agree
           then
           in
           the
           Proposition
           .
           For
           the
           assumption
           ,
           That
           there
           needes
           not
           any
           speciall
           grace
           of
           the
           Spirit
           to
           worke
           this
           bare
           assent
           unto
           the
           truth
           of
           divine
           revelations
           ;
           this
           wee
           prove
           out
           of
           the
           same
           Schoolemens
           doctrine
           ,
           who
           teach
           that
           the
           Vnderstanding
           assents
           not
           ,
           unlesse
           the
           Will
           command
           it
           ,
           because
           ,
           say
           they
           ,
           the
           act
           of
           beleeving
           is
           absolutely
           in
           our
           treewill
           ,
           
             Cap
             8.
             q.
             5.
          
           
           Well
           ,
           be
           it
           so
           .
           But
           now
           ,
           say
           wee
           ,
           the
           Will
           may
           without
           the
           helpe
           of
           grace
           command
           the
           assent
           of
           the
           Vnderstanding
           ;
           which
           wee
           prove
           thus
           :
        
         
           Whatsoever
           the
           Vnderstanding
           by
           the
           only
           light
           of
           Nature
           judges
           to
           be
           honest
           ,
           that
           the
           Will
           can
           desire
           by
           the
           only
           strength
           of
           nature
           .
        
         
           But
           by
           the
           only
           light
           of
           Nature
           the
           Vnderstanding
           judges
           that
           it
           is
           an
           honest
           thing
           to
           beleeve
           Gods
           authority
           revealing
           any
           thing
           to
           us
           :
           therefore
           the
           Will
           by
           the
           only
           strength
           of
           Nature
           may
           desire
           this
           act
           of
           beleeving
           ,
           and
           so
           consequently
           there
           's
           no
           need
           of
           Grace
           to
           move
           the
           Will
           to
           command
           the
           Vnderstanding
           .
        
         
           T
           is
           Becanus
           owne
           argument
           against
           himselfe
           ,
           
             cap.
             8.
             q.
          
           5.
           
           §
           9.
           
           Whereto
           he
           would
           faine
           giue
           an
           answer
           if
           hee
           could
           tell
           how
           .
           Something
           he
           sayes
           to
           that
           Minor
           proposition
           ,
           whereof
           he
           thus
           distinguisheth
           .
           The
           Vnderstanding
           by
           the
           only
           light
           of
           Nature
           judges
           it
           a
           thing
           honest
           to
           beleeve
           Gods
           authority
           when
           hee
           reveales
           any
           thing
           ,
           
             Via
             ac
             modo
             naturali
          
           ,
           not
           when
           he
           reveales
           any
           thing
           ,
           
             Via
             ac
             modo
             supernaturali
          
           .
           Beleeve
           it
           ,
           a
           rare
           distinction
           and
           full
           of
           mystery
           .
           Divine
           Revelations
           are
           of
           two
           sorts
           ,
           supernaturall
           and
           naturall
           .
           Againe
           ,
           when
           God
           reveales
           his
           will
           to
           us
           by
           naturall
           meanes
           ,
           then
           the
           very
           light
           of
           Nature
           teacheth
           us
           that
           't
           is
           honest
           to
           beleeve
           his
           authority
           .
           But
           if
           hee
           reveale
           things
           to
           us
           by
           supernaturall
           meanes
           the
           light
           of
           nature
           doth
           not
           teach
           that
           't
           is
           honest
           to
           beleeve
           him
           .
           Can
           any
           thing
           be
           more
           senselesse
           ?
           or
           will
           not
           every
           man
           in
           the
           
           world
           ,
           excepting
           a
           Iesuite
           ,
           confesse
           ,
           that
           the
           very
           light
           of
           nature
           teacheth
           him
           to
           acknowledge
           ,
           that
           it
           is
           a
           very
           good
           and
           honest
           thing
           to
           beleeve
           Gods
           authority
           ,
           let
           him
           reveale
           his
           will
           unto
           us
           which
           way
           hee
           please
           .
           But
           t
           is
           the
           fashion
           of
           these
           writers
           ,
           to
           dorre
           their
           readers
           with
           a
           distinction
           ,
           and
           so
           to
           leave
           them
           with
           a
           
             prius
             conceditur
             ,
             posterius
             negatur
          
           ,
           distracted
           and
           confounded
           ,
           rather
           than
           any
           whit
           satisfied
           .
           This
           of
           the
           first
           reason
           ,
           That
           a
           man
           may
           beleeve
           without
           the
           helpe
           of
           Gods
           grace
           ;
           the
           second
           followes
           ,
           which
           also
           confirmes
           the
           former
           :
           viz.
           
        
         
           2.
           
           That
           is
           no
           act
           of
           Iustifying
           Faith
           which
           is
           found
           in
           Divells
           ,
           Heretickes
           ,
           Hypocrites
           ,
           and
           Reprobates
           .
        
         
           But
           this
           assent
           unto
           divine
           Revelations
           ,
           because
           of
           Gods
           authority
           ,
           is
           in
           those
           both
           divells
           and
           men
           .
           Ergo
           It
           is
           no
           act
           of
           Iustifying
           Faith.
           
        
         
           The
           major
           is
           agreed
           upon
           ,
           that
           the
           acts
           of
           Iustifying
           .
           Faith
           are
           found
           onely
           in
           those
           who
           are
           justified
           :
           which
           cannot
           be
           said
           those
           persons
           mentioned
           .
        
         
           The
           minor
           is
           likewise
           evident
           ,
           That
           Divells
           ,
           Hereticks
           ,
           Hypocrites
           ,
           and
           Reprobates
           ,
           may
           and
           doe
           assent
           unto
           such
           propositions
           as
           God
           reveales
           ,
           and
           that
           because
           of
           Gods
           authority
           who
           doth
           reveale
           them
           .
           This
           hath
           beene
           formerly
           shewed
           unto
           you
           in
           the
           explication
           of
           the
           nature
           of
           a
           generall
           Faith
           ;
           and
           t
           is
           so
           cleere
           by
           Scriptures
           and
           experience
           ,
           that
           our
           adversaries
           cannot
           deny
           it
           .
           The
           forenamed
           Schoole-man
           grants
           it
           manifestly
           ,
           as
           concerning
           Hypocrites
           and
           wicked
           livers
           ,
           who
           yet
           professe
           the
           Catholicke
           Faith
           :
           for
           disputing
           ,
           
             Cap.
             8.
             de
             Habit.
             Fidei
          
           ,
           touching
           that
           vertue
           which
           is
           infused
           into
           the
           Will
           ,
           whereby
           it
           may
           if
           it
           list
           command
           the
           Supernaturall
           assent
           of
           the
           Vnderstanding
           ,
           heetelleth
           us
           that
           this
           Vertue
           is
           a
           distinct
           vertue
           from
           all
           others
           ,
           and
           is
           neither
           Charity
           nor
           Obedience
           ,
           §
           .
           10.
           
             in
             conclus
          
           .
           and
           that
           it
           is
           perfect
           in
           it selfe
           though
           it
           be
           without
           them
           ,
           according
           as
           other
           morall
           habites
           of
           justice
           ,
           temperance
           ,
           &c.
           are
           .
           Whence
           hee
           tells
           us
           §
           .
           11.
           in
           plaine
           termes
           ,
           
             Potest
             esse
             sin●
             charitate
             ,
             ut
             patet
             in
             Christiano
             peccator●
             ,
             qui
             Fidem
             habet
             siue
             gratia
             &
             charitate
             .
          
           
           A
           Christian
           that
           is
           a
           sinner
           ,
           may
           have
           Faith
           without
           grace
           and
           charity
           .
           What
           ,
           Iustifying
           Faith
           ?
           yea
           according
           to
           the
           Romish
           Divinity
           ;
           for
           he
           may
           beleeve
           the
           truth
           of
           the
           articles
           of
           Religion
           ,
           because
           of
           Gods
           authority
           who
           hath
           revealed
           them
           :
           and
           to
           do
           this
           is
           a
           Supernaturall
           assent
           ,
           and
           the
           proper
           act
           of
           Iustifying
           Faith
           ,
           as
           these
           men
           teach
           .
        
         
           Now
           touching
           the
           Divells
           and
           Heretickes
           the
           man
           is
           a
           little
           more
           coy
           .
           He
           will
           not
           confesse
           that
           the
           Divels
           yeeld
           that
           assent
           of
           Faith
           he
           speakes
           of
           .
           They
           doe
           not
           beleeve
           the
           mysteries
           of
           Religion
           
             Per
             assensum
             supernat
             uralem
          
           ,
           i.
           e.
           because
           of
           Gods
           authority
           :
           but
           
             Per
             assensum
             quendam
             naturalem
             ,
             qui
             non
             oritur
             ex
             pio
             affectu
             ,
             sed
             ex
             vi
             &
             pondere
             argumentorum
             ,
             quibus
             intellectus
             illorum
             convincitur
             ,
             cap.
             11.
             quaest
             .
          
           2.
           
           §
           .
           4.
           
           We
           grant
           willingly
           that
           they
           doe
           not
           assent
           out
           of
           any
           good
           affection
           ;
           nor
           is
           that
           needfull
           to
           make
           their
           assent
           supernaturall
           :
           for
           in
           hypocriticall
           ,
           impenitent
           ,
           and
           reprobate
           Catholickes
           there
           's
           no
           pious
           affection
           moving
           them
           to
           beleeve
           ,
           and
           yet
           if
           wee
           beleeve
           their
           Doctors
           ,
           there
           is
           in
           them
           a
           supernaturall
           assent
           of
           Faith.
           But
           for
           that
           other
           thing
           ,
           That
           the
           divells
           beleeve
           onely
           
             ex
             vi
             &
             pondere
             argumentorum
          
           ,
           t
           is
           utterly
           false
           :
           seeing
           it
           cannot
           be
           doubted
           but
           that
           they
           beleeve
           the
           truth
           of
           many
           future
           contingents
           ,
           wherof
           they
           are
           not
           convinced
           by
           any
           force
           of
           argument
           from
           the
           things
           themselves
           ,
           but
           from
           authority
           of
           Gods
           Revelations
           in
           his
           Word
           or
           otherwise
           .
           Which
           infallible
           truth
           of
           God
           in
           all
           his
           revelations
           ,
           is
           so
           cleerely
           apprehended
           by
           these
           damned
           Spirits
           ,
           that
           it
           makes
           them
           to
           acknowledge
           the
           truth
           and
           goodnesse
           of
           that
           which
           otherwise
           they
           abhorre
           .
           Wherefore
           that
           comparison
           which
           hee
           makes
           *
           betweene
           the
           faith
           of
           〈◊〉
           and
           wicked
           Christians
           ,
           is
           most
           vaine
           and
           erroneo●…
           〈◊〉
           ●…ith
           hee
           ,
           you
           consider
           the
           faith
           of
           either
           of
           them
           ,
           w●…●egard
           to
           the
           Object
           ,
           there
           's
           
             par
             ratio
          
           ,
           both
           being
           ●…d
           about
           the
           same
           things
           .
           But
           if
           you
           take
           it
           with
           r●●ard
           〈◊〉
           honesty
           of
           the
           act
           ,
           so
           the
           assent
           of
           the
           Divells
           is
           farr●…
           〈◊〉
           than
           that
           of
           bad
           Christians
           ,
           who
           have
           faith
           an●●…rkes
           .
           But
           wherein
           ?
           He
           tells
           us
           ,
           The
           Faith
           of
           Ch●…
           
             Supernaturalis
             ,
             
             Voluntaria
             ,
             &
             Honesta
          
           The
           Faith
           of
           Divells
           is
           
             Naturalis
             ,
             Coacta
             ,
             &
             pravis
             circumstantijs
             vitiata
             .
          
           All
           which
           are
           false
           .
           For
           the
           Faith
           of
           Divells
           is
           Supernaturallas
           much
           as
           that
           of
           wicked
           Christians
           :
           seeing
           both
           beleeve
           
             propter
             authoritatem
             Dei
             revelantis
          
           ,
           which
           is
           *
           
             formalis
             ratio
          
           of
           Supernaturall
           assent
           .
           Againe
           ,
           the
           Faith
           of
           divells
           is
           as
           voluntary
           as
           that
           of
           wicked
           men
           ;
           for
           it
           cannot
           bee
           wrought
           in
           either
           by
           compulsion
           simply
           :
           and
           if
           the
           Majesty
           of
           Gods
           infallible
           truth
           command
           the
           assent
           of
           Divells
           to
           that
           which
           they
           love
           not
           ,
           doth
           not
           the
           same
           cause
           also
           prevaile
           with
           ungodly
           men
           ,
           who
           beare
           as
           little
           true
           affection
           to
           God
           and
           Goodnesse
           as
           the
           divells
           doe
           .
           Lastly
           ,
           the
           Faith
           of
           Divells
           is
           as
           Honest
           as
           that
           of
           wicked
           men
           .
           For
           let
           any
           man
           speake
           ,
           Is
           it
           not
           as
           Honest
           a
           thing
           for
           wicked
           ang●lls
           to
           beleeve
           what
           God
           saith
           ,
           as
           it
           is
           for
           wicked
           men
           ?
           If
           not
           ,
           wherein
           lies
           the
           dishonesty
           of
           that
           act
           in
           the
           angells
           ,
           or
           wherein
           stands
           the
           honesty
           of
           that
           act
           in
           men
           ?
           Can
           there
           be
           named
           any
           circumstances
           which
           make
           the
           Divels
           Faith
           dishonest
           ,
           but
           that
           the
           same
           or
           as
           bad
           may
           bee
           alledged
           against
           the
           honesty
           of
           the
           Faith
           of
           wicked
           Christians
           ?
           Sure
           I
           am
           what
           everthese
           men
           conceit
           of
           the
           Honesty
           of
           Faith
           without
           workes
           in
           men
           ,
           Saint
           Iames
           is
           plaine
           in
           his
           comparison
           ,
           that
           t
           is
           no
           whit
           better
           than
           the
           Faith
           of
           Divells
           ,
           Iames
           2.
           19.
           
           
             [
             Thou
             beleevest
             that
             there
             is
             one
             God
             ,
             thou
             doest
             well
             :
             ]
             [
             the
             Divells
             also
             beleeve
             it
             :
             ]
          
           and
           doe
           not
           they
           doe
           well
           too
           ?
           Yes
           haply
           better
           than
           thou
           ;
           for
           they
           beleeve
           
             [
             and
             tremble
          
           ]
           which
           thou
           doest
           not
           .
        
         
           To
           conclude
           ,
           in
           the
           last
           place
           we
           object
           that
           Heretickes
           have
           such
           a
           kinde
           of
           Faith
           ,
           as
           the
           Romanists
           call
           Iustifying
           .
           For
           though
           they
           erre
           in
           some
           articles
           of
           Faith
           ,
           yet
           others
           they
           assent
           unto
           because
           of
           Gods
           authority
           revealing
           them
           .
           This
           Becanus
           denies
           ,
           telling
           us
           that
           
             Heretici
             qui
             ve●
             in
             uno
             articulo
             sunt
             infideles
             omnem
             fidem
             amiserunt
             ,
             cap.
             11.
             quaest
             .
          
           3.
           
           §
           .
           4.
           which
           answer
           hee
           makes
           upon
           this
           ground
           ,
           That
           the
           Habite
           of
           Faith
           is
           lost
           by
           any
           one
           act
           .
           of
           infidelity
           ,
           §
           .
           2.
           and
           therefore
           whereas
           Heretickes
           beleeve
           many
           things
           ,
           t
           is
           but
           upon
           a
           kinde
           of
           custome
           ,
           and
           by
           a
           humane
           
           faith
           .
           We
           reply
           and
           say
           ,
           that
           that
           position
           ;
           One
           act
           of
           infidelity
           destroyes
           the
           habit
           of
           Faith
           ,
           is
           false
           and
           contrary
           to
           reason
           and
           Scriptures
           ,
           as
           hereafter
           I
           shall
           have
           occasion
           to
           shew
           ,
           speaking
           of
           the
           opposites
           of
           Faith.
           For
           the
           point
           ,
           we
           grant
           that
           He
           who
           is
           a
           persevering
           Heretick
           though
           but
           in
           one
           fundamentall
           article
           ,
           he
           hath
           no
           justifying
           faith
           ,
           not
           because
           he
           hath
           lost
           it
           ,
           but
           because
           he
           never
           had
           it
           .
           But
           wee
           affirme
           ,
           that
           for
           that
           other
           generall
           faith
           in
           assenting
           to
           the
           truth
           of
           divine
           things
           because
           of
           Gods
           authority
           ,
           this
           faith
           as
           he
           had
           when
           hee
           was
           a
           Catholike
           ,
           so
           hee
           still
           hath
           it
           in
           part
           now
           he
           is
           an
           Hereticke
           :
           and
           by
           the
           same
           faith
           he
           beleeved
           matters
           of
           Religion
           before
           his
           Heresie
           ,
           by
           the
           same
           he
           beleeves
           them
           afterward
           .
           And
           those
           that
           are
           Heretickes
           indeed
           ,
           or
           such
           whom
           wee
           stile
           by
           that
           name
           ,
           let
           them
           bee
           asked
           why
           they
           beleeve
           such
           and
           such
           points
           of
           religion
           ,
           they
           'le
           answer
           truly
           and
           resolutely
           they
           beleeve
           them
           because
           of
           Gods
           authoritie
           that
           hath
           revealed
           them
           in
           his
           Word
           ;
           and
           for
           such
           things
           wherein
           they
           dissent
           ,
           could
           they
           be
           perswaded
           the
           Scripture
           did
           teach
           the
           contrary
           ,
           they
           would
           for
           the
           same
           authority
           sake
           beleeve
           the
           contrary
           .
           The
           Iesuite
           is
           yet
           urgent
           upon
           us
           ,
           and
           tells
           us
           that
           no
           Calvinist
           or
           Lutheran
           beleeves
           Gods
           authority
           ,
           but
           doubts
           of
           it
           .
           Wee
           tell
           him
           againe
           that
           's
           a
           foule
           slander
           ,
           and
           more
           than
           hee
           can
           make
           good
           :
           yes
           that
           he
           will
           ,
           by
           a
           distinction
           too
           .
           Gods
           authority
           considered
           Abstractivè
           in
           it selfe
           ;
           so
           indeed
           we
           doubt
           not
           of
           .
           But
           Gods
           authoritie
           considered
           practicé
           in
           respect
           of
           the
           Church
           as
           it
           is
           proposed
           unto
           us
           by
           the
           Pastors
           of
           the
           Church
           ,
           so
           we
           doubt
           of
           it
           ,
           because
           wee
           admit
           not
           the
           judgement
           of
           the
           Church
           ,
           but
           follow
           our
           owne
           phantasie
           ,
           ibid.
           §
           .
           7.
           
        
         
           To
           this
           we
           answer
           ,
           that
           we
           passe
           very
           little
           to
           be
           judged
           Infidells
           upon
           such
           a
           ground
           ,
           because
           wee
           call
           in
           question
           the
           supposed
           infallibility
           and
           authority
           of
           the
           Romish
           Church
           .
           We
           finde
           in
           Scriptures
           no
           such
           straight
           relation
           betweene
           her
           authority
           and
           Gods
           authority
           ,
           that
           if
           wee
           call
           hers
           in
           question
           ,
           wee
           must
           needs
           doubt
           of
           his
           .
           Wee
           
           doubt
           not
           of
           the
           authority
           of
           Scriptures
           :
           but
           we
           denie
           that
           the
           Romish
           Church
           hath
           any
           infallible
           authority
           of
           judging
           and
           interpreting
           them
           .
           No
           one
           man
           ,
           nor
           all
           men
           ought
           to
           usurpe
           such
           authority
           over
           our
           faith
           .
           And
           let
           the
           truth
           be
           judge
           who
           be
           the
           greater
           Insidells
           ,
           Calvinists
           and
           Lutherans
           that
           beleeve
           the
           Scriptures
           authority
           for
           its
           owne
           sake
           ,
           or
           popish
           Catholikes
           that
           will
           not
           beleeve
           but
           for
           mans
           saying
           .
           Thus
           you
           have
           this
           second
           reason
           somewhat
           largely
           ;
           that
           Faith
           which
           our
           Adversaries
           call
           Iustifying
           ,
           is
           in
           Divells
           ,
           and
           ungodly
           men
           ;
           therefore
           it
           is
           not
           that
           justifying
           faith
           which
           the
           Scriptures
           speake
           of
           and
           appropriate
           unto
           the
           Elect
           ,
           Tit.
           1.
           1.
           
        
         
           Here
           it
           is
           but
           a
           vaine
           shift
           our
           Adversaries
           make
           to
           runne
           unto
           that
           poore
           distinction
           of
           
             Fides
             Formata
          
           ,
           and
           
           Informis
           :
           namely
           that
           Faith
           may
           exist
           two
           wayes
           ;
        
         
           1.
           
           
             Vt
             est
             conjuncta
             cum
             charitate
             ,
             ut
             in
             homine
             iusto
             :
          
           and
           then
           Faith
           is
           called
           
             formata
             &
             viva
          
           ,
           because
           Charity
           is
           
             Vita
             animae
          
           .
           In
           this
           case
           ,
           Faith
           can
           
             Elicere
             operationes
             vitales
             seu
             aeternae
             vitae
             moritorias
             .
          
           Gal.
           5.
           6.
           
           Faith
           worketh
           by
           Charity
           .
        
         
           2.
           
           
             Vt
             est
             separata
             à
             charitate
             ,
             quod
             fit
             in
             homine
             peccatore
             ,
             qui
             amissa
             per
             peccatum
             mortale
             charitate
             ,
             retinet
             fidem
             quamdin
             Catholicus
             est
             .
          
           This
           Faith
           is
           called
           
             Informis
             &
             mortu●
             ,
             nec
             potest
             habere
             operationes
             vitales
             ,
             seu
             meritorias
             .
             Iam.
          
           2.
           17.
           
           Faith
           if
           it
           have
           no
           workes
           ,
           is
           dead
           in
           it selfe
           ;
           and
           ver
           .
           26.
           as
           the
           body
           without
           the
           spirit
           ,
           &c.
           
             Becan
             .
             tom
             .
             3.
             cap.
          
           10.
           
           §
           .
           4.
           5.
           6.
           
        
         
           Thus
           they
           would
           have
           the
           quality
           and
           proper
           act
           of
           justifying
           Faith
           to
           be
           in
           reprobate
           men
           and
           divells
           ,
           but
           yet
           it
           doth
           them
           no
           good
           ,
           because
           t
           is
           without
           Charity
           .
           Faith
           without
           Workes
           may
           be
           in
           its
           nature
           justifying
           Faith
           (
           because
           t
           is
           an
           assent
           to
           the
           articles
           of
           Religion
           upon
           Gods
           authority
           )
           but
           yet
           it
           justifies
           not
           ,
           because
           t
           is
           without
           workes
           .
           Hereunto
           we
           reply
           ,
           that
           in
           this
           distinction
           there
           is
           not
           a
           syllable
           of
           sound
           doctrine
           ,
           nor
           yet
           of
           reasonable
           sense
           .
           Thus
           much
           we
           grant
           ,
           that
           there
           is
           according
           to
           St.
           Iames.
           a
           kinde
           of
           ●aith
           without
           Workes
           ,
           namely
           a
           generall
           
           assent
           unto
           the
           truth
           of
           divine
           things
           :
           but
           we
           denie
           that
           this
           kinde
           of
           Faith
           is
           for
           the
           substance
           one
           and
           the
           same
           with
           that
           Faith
           which
           is
           properly
           called
           Iustifying
           .
           Faith
           without
           workes
           is
           of
           one
           kinde
           ,
           Faith
           with
           workes
           is
           of
           another
           ;
           not
           onely
           in
           regard
           of
           consequent
           ,
           because
           one
           hath
           workes
           ,
           the
           other
           hath
           not
           :
           but
           in
           regard
           of
           their
           proper
           nature
           ,
           because
           the
           quality
           and
           acts
           of
           the
           one
           differ
           from
           the
           quality
           and
           acts
           of
           the
           other
           .
           Wherefore
           in
           vaine
           doe
           they
           tell
           us
           that
           the
           same
           Faith
           is
           sometime
           with
           ,
           sometime
           without
           Charity
           :
           Iustifying
           Faith
           is
           never
           without
           Charity
           ,
           and
           that
           which
           is
           ,
           is
           not
           Iustifying
           .
           Vnto
           that
           conceit
           that
           Charity
           is
           the
           forme
           of
           Faith
           ,
           wee
           say
           t
           is
           Metaphysicall
           ,
           and
           such
           as
           no
           good
           construction
           can
           be
           made
           of
           it
           .
           He
           saith
           Charity
           is
           
             Vita
             animae
          
           ,
           hee
           would
           say
           ,
           
             Vita
             fidei
          
           ;
           but
           take
           his
           meaning
           ,
           Faith
           lives
           by
           Charity
           as
           the
           body
           by
           the
           forme
           or
           soule
           .
           Here
           1.
           
           T
           is
           absurd
           to
           make
           one
           habite
           of
           the
           minde
           the
           forme
           of
           the
           other
           ,
           wee
           may
           as
           well
           say
           that
           Temperance
           is
           the
           forme
           of
           Liberality
           .
           Each
           habite
           of
           the
           minde
           is
           distinguished
           by
           its
           proper
           object
           and
           actions
           ,
           and
           this
           the
           Schooleman
           
             cap.
             18.
             quaest
          
           .
           2.
           
           §
           .
           3.
           grants
           in
           the
           strict
           sense
           .
           2.
           
           How
           doth
           Faith
           live
           by
           Charity
           ?
           We
           say
           it
           lives
           with
           Charity
           as
           its
           fellow-grace
           ,
           not
           by
           Charity
           as
           its
           soule
           .
           We
           say
           without
           Charity
           it
           is
           dead
           ,
           yet
           t
           is
           not
           Charity
           that
           gives
           it
           life
           .
           The
           Ies●it
           saith
           it
           doth
           ,
           for
           being
           joined
           with
           it
           ,
           Faith
           can
           
             [
             elicere
             vitales
             operationes
          
           ]
           performe
           vitall
           acts
           .
           Yea
           but
           what
           are
           these
           actions
           ?
           Faith
           hath
           but
           two
           acts
           :
           1.
           proper
           and
           immediate
           ,
           
             viz.
             Credere
             seu
             Assentiri
          
           :
           2.
           by
           consequent
           ,
           Iustificare
           .
           Neither
           of
           these
           comes
           from
           Charity
           ,
           even
           by
           these
           mens
           owne
           doctrine
           .
           Not
           the
           first
           ,
           for
           Catholickes
           without
           Charity
           may
           assent
           to
           the
           articles
           of
           Faith
           for
           Gods
           authority
           sake
           .
           Not
           the
           second
           ,
           for
           to
           Iustifie
           in
           the
           Popish
           sense
           is
           to
           Sanctifie
           ,
           of
           a
           bad
           man
           to
           make
           a
           good
           .
           Now
           how
           absurd
           is
           it
           to
           say
           ,
           Faith
           by
           Charity
           Iustifies
           ,
           
             i.
             e.
          
           Faith
           by
           the
           love
           of
           God
           and
           our
           neighbour
           sanctifies
           us
           ,
           or
           (
           taking
           Charity
           for
           the
           Act
           not
           the
           Habite
           )
           Faith
           by
           good
           workes
           of
           prayer
           ,
           fasting
           ,
           almes-deeds
           ,
           &c.
           sanctifies
           
           us
           ?
           Both
           these
           are
           senselesse
           propositions
           ;
           for
           t
           is
           manifest
           ,
           that
           hee
           who
           hath
           Charity
           ,
           
             i.
             e.
          
           loves
           God
           and
           his
           Neighbour
           ,
           and
           doth
           good
           workes
           ,
           is
           not
           as
           yet
           to
           bee
           sanctified
           and
           made
           good
           of
           bad
           ,
           but
           is
           thereby
           sanctified
           already
           .
           T
           is
           true
           that
           Faith
           is
           one
           part
           of
           our
           sanctification
           or
           inherent
           grace
           ,
           and
           Charity
           is
           another
           ;
           but
           neither
           doth
           Faith
           sanctifie
           by
           Charity
           ,
           nor
           Charity
           by
           Faith
           ,
           but
           we
           are
           sanctified
           by
           both
           together
           .
           If
           there
           by
           any
           other
           vitall
           acts
           of
           Faith
           ,
           they
           should
           have
           beene
           named
           .
           The
           glosse
           which
           the
           Iesuit
           addeth
           ,
           whereby
           he
           interpreteth
           what
           hee
           meaneth
           by
           vitall
           operations
           ,
           
             viz.
             [
             aeternae
             vitae
             meritorias
          
           ]
           such
           as
           deserve
           eternall
           life
           ,
           carrieth
           with
           it
           as
           absurd
           a
           sense
           as
           the
           other
           .
           Thus
           ,
           Charity
           is
           the
           forme
           and
           life
           of
           Faith
           ,
           
             i.
             e.
          
           Charity
           makes
           the
           acts
           of
           Faith
           to
           be
           Meritorious
           ,
           s●il
           .
           our
           love
           of
           God
           and
           man
           ,
           or
           our
           good
           workes
           ,
           makes
           our
           Faith
           ,
           
             i.
             e.
          
           our
           assent
           to
           the
           Articles
           of
           Religion
           because
           of
           Gods
           authority
           ,
           to
           deserve
           eternall
           life
           .
           Is
           there
           in
           the
           Scriptures
           the
           least
           intimation
           of
           such
           a
           strange
           and
           uncouth
           meaning
           ,
           when
           it
           tells
           that
           wee
           are
           justified
           by
           Faith
           ?
           To
           the
           places
           of
           Scriptures
           ,
           Gael
           .
           5.
           6.
           
           Faith
           workes
           by
           Charity
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           wee
           answer
           ,
           the
           meaning
           of
           the
           place
           is
           no
           more
           but
           ,
           That
           in
           Christianity
           no
           outward
           matters
           are
           of
           value
           ;
           that
           onely
           which
           is
           to
           be
           regarded
           ,
           is
           Faith
           that
           bringeth
           forth
           good
           workes
           .
           These
           good
           workes
           come
           from
           Charity
           ,
           or
           inward
           love
           of
           God
           and
           man.
           This
           Charity
           is
           stirred
           up
           and
           provoked
           to
           worke
           through
           Faith.
           So
           that
           Faith
           workes
           by
           Charity
           as
           by
           that
           chiefe
           instrument
           which
           Faith
           imployes
           in
           the
           doing
           of
           all
           good
           works
           :
           but
           Charity
           works
           by
           Faith
           as
           by
           the
           moving
           cause
           ,
           whereby
           t
           is
           excited
           to
           worke
           ,
           according
           to
           1.
           
           Tim.
           1.
           5.
           
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           Faith
           is
           the
           first
           wheel
           in
           the
           clock
           that
           moves
           all
           the
           rest
           ,
           Faith
           stirs
           up
           and
           directs
           the
           other
           graces
           of
           the
           soule
           in
           their
           operations
           ,
           whose
           strength
           and
           vigour
           increaseth
           according
           as
           Faith
           increaseth
           .
           
             Tantum
             amam●…
             ,
             quantum
             credimus
          
           :
           &
           t
           is
           cleer
           in
           all
           experience
           ,
           those
           that
           have
           the
           strongest
           Faith
           ,
           they
           shew
           the
           greatest
           love
           to
           God
           and
           man
           ,
           as
           
           in
           
             Abraham
             ,
             Moses
             ,
             Paul
          
           ,
           all
           the
           Martyrs
           .
           But
           of
           this
           more
           in
           shewing
           the
           connexion
           between
           Faith
           and
           Obedience
           .
        
         
           To
           that
           other
           place
           ,
           
             Iames
             2.
             26.
             
             [
             As
             the
             body
             without
             the
             Spirit
             is
             dead
             ,
             even
             so
             Faith
             without
             workes
             is
             dead
             ,
             ]
          
           we
           answer
           ,
           that
           S.
           Iames
           understands
           by
           that
           similitude
           ,
           not
           
             modum
             Informationis
          
           ,
           but
           
             necessitatem
             Vnionis
          
           :
           that
           good
           workes
           are
           necessarily
           coupled
           with
           a
           justifying
           Faith
           ,
           not
           that
           good
           workes
           are
           the
           forme
           and
           life
           of
           Faith
           ,
           
             à
             priori
          
           .
           They
           are
           arguments
           and
           effects
           of
           a
           living
           Faith
           ,
           they
           are
           not
           causes
           that
           make
           it
           living
           :
           as
           is
           apparent
           ,
           because
           it
           is
           impossible
           any
           good
           worke
           should
           goe
           before
           justifying
           Faith
           ,
           Heb.
           11.
           6.
           
           Wherefore
           this
           similitude
           is
           not
           so
           to
           be
           strained
           unto
           a
           Philosophicall
           construction
           ;
           where
           the
           Apostle
           intends
           no
           more
           in
           all
           his
           dispute
           ,
           but
           to
           shew
           that
           true
           saying
           Faith
           must
           of
           necessity
           bee
           conjoyned
           with
           good
           workes
           .
           And
           if
           our
           adversaries
           bee
           so
           strict
           upon
           the
           termes
           of
           this
           similitude
           ,
           t
           is
           manifest
           that
           they
           fit
           not
           their
           doctrine
           :
           for
           so
           ,
           as
           the
           soule
           is
           the
           forme
           of
           the
           body
           ,
           so
           workes
           shall
           be
           the
           forme
           of
           Faith
           ,
           
             i.
             e.
          
           an
           Act
           shall
           bee
           the
           forme
           of
           a
           Habite
           ,
           which
           is
           against
           reason
           and
           their
           owne
           doctrine
           ,
           who
           make
           the
           Habituall
           grace
           of
           Charity
           ,
           not
           good
           workes
           the
           fruits
           of
           it
           ,
           to
           be
           the
           forme
           of
           Faith.
           S.
           Iames
           therefore
           is
           to
           bee
           taken
           in
           the
           former
           sense
           :
           or
           else
           wee
           may
           without
           any
           violence
           ,
           *
           interpret
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           in
           that
           place
           not
           Spiritum
           ,
           i.
           e.
           Animam
           ,
           but
           Spiritum
           ,
           i.
           e.
           
             Halitum
             &
             Respirationem
          
           ;
           and
           thus
           the
           comparison
           is
           exact
           ,
           as
           the
           body
           without
           breathing
           and
           motion
           is
           dead
           ,
           so
           Faith
           without
           workes
           .
        
         
           Thus
           it
           appeares
           how
           Faith
           is
           sleighted
           by
           our
           adversaries
           ,
           whilst
           they
           hold
           that
           the
           Faith
           wherby
           a
           sinner
           is
           justified
           is
           nothing
           but
           an
           assent
           to
           Articles
           of
           Religion
           because
           of
           Gods
           authority
           .
           Some
           places
           of
           Scriptures
           there
           are
           they
           would
           faine
           build
           this
           upon
           ,
           as
           ,
           
             Heb.
             11.
             1.
             
             Rom.
             4.
             3.
             
             Tit.
             1.
             1.
             
             Ioh.
          
           20.
           31.
           but
           their
           arguments
           thence
           are
           so
           inconsequent
           and
           weake
           ,
           they
           are
           not
           worth
           the
           mentioning
           or
           refuting
           .
           I
           proceed
           therefore
           from
           this
           generall
           Faith
           unto
           that
           other
           which
           is
           speciall
           &
           particular
           .
        
         
         
           Particular
           assent
           of
           Faith
           is
           ,
           when
           all
           things
           revealed
           by
           God
           are
           assented
           unto
           as
           most
           true
           and
           excellent
           in
           regard
           of
           our selves
           ,
           when
           they
           are
           particularly
           applyed
           to
           our
           proper
           occasion
           ,
           and
           compared
           with
           all
           desires
           and
           provocations
           whatsoever
           to
           the
           contrary
           .
           When
           we
           know
           and
           beleeve
           those
           things
           that
           are
           generally
           delivered
           ,
           for
           our selves
           ,
           in
           application
           to
           our
           owne
           use
           and
           practice
           (
           as
           Iob
           was
           counselled
           by
           his
           friends
           )
           :
           so
           that
           wee
           beleeve
           in
           this
           
           particular
           aswell
           as
           in
           that
           ,
           at
           this
           time
           aswell
           as
           at
           another
           .
           In
           the
           Explication
           of
           the
           nature
           of
           such
           a
           particular
           assent
           ,
           I
           propose
           to
           your
           consideration
           two
           things
           :
        
         
           
             1.
             
             The
             Roote
             and
             Cause
             whence
             it
             springs
             .
          
           
             2.
             
             The
             Object
             of
             it
             ,
             whereto
             it
             is
             directed
             .
          
        
         
           1.
           
           The
           true
           root
           and
           fountaine
           whence
           this
           Blessed
           assent
           of
           Faith
           ariseth
           is
           that
           grace
           of
           sanctification
           wrought
           in
           the
           heart
           by
           the
           holy
           Ghost
           ,
           renewing
           the
           soule
           in
           all
           the
           powers
           thereof
           .
           T
           is
           not
           common
           illumination
           ;
           for
           many
           know
           ,
           and
           despise
           the
           truth
           ,
           or
           beleeve
           it
           but
           in
           generall
           .
           T
           is
           not
           the
           Authority
           of
           all
           the
           men
           in
           the
           world
           that
           can
           perswade
           to
           it
           :
           wee
           should
           not
           then
           have
           had
           so
           many
           thousand
           ●…rmons
           of
           Prophets
           &
           Ministers
           ,
           learned
           ,
           holy
           and
           powerfull
           in
           their
           doctrine
           ,
           yet
           preached
           to
           very
           small
           purpose
           with
           the
           most
           of
           m●n
           .
           T
           is
           not
           miracles
           and
           strange
           accidents
           that
           can
           force
           this
           Faith
           :
           the
           Iewes
           had
           plenty
           of
           them
           ,
           yet
           continued
           still
           unbeleeving
           .
           T
           is
           only
           the
           sanctifying
           Grace
           of
           Gods
           spirit
           that
           brings
           this
           to
           passe
           .
           For
           ,
           consider
           with
           your selves
           how
           deadly
           an
           opposition
           there
           is
           betweene
           a
           mans
           unsanctified
           nature
           ,
           and
           the
           wisedome
           and
           goodnesse
           of
           God
           :
           all
           his
           counsells
           seeme
           but
           craft
           ,
           his
           words
           foolishnesse
           ,
           his
           mercies
           light
           and
           not
           worthy
           of
           estimation
           .
           His
           exhortations
           ,
           promises
           ,
           or
           threatnings
           are
           entertained
           with
           inward
           disdaine
           ,
           and
           the
           heart
           saith
           within
           it selfe
           ,
           Who
           is
           God
           that
           I
           should
           feare
           him
           ,
           or
           what
           profit
           shall
           a
           man
           have
           by
           beleeving
           his
           Word
           ,
           and
           walking
           in
           his
           wayes
           ?
           Yea
           ,
           men
           that
           are
           otherwise
           ingenuous
           and
           of
           fairer
           temper
           ,
           in
           this
           case
           are
           full
           of
           secret
           scorne
           and
           despite
           of
           God
           and
           
           goodnesse
           ,
           they
           account
           basely
           of
           the
           holinesse
           of
           Religion
           ,
           being
           privie
           scoffers
           and
           bitter
           deriders
           of
           the
           power
           of
           Grace
           ,
           when
           they
           are
           alone
           by
           themselves
           or
           in
           company
           that
           fits
           them
           .
           They
           make
           a
           tush
           at
           Scriptures
           ,
           and
           smile
           at
           such
           perswasions
           to
           pietie
           as
           they
           afford
           ,
           counting
           it
           an
           indignitie
           for
           men
           of
           parts
           ,
           and
           resolution
           to
           bee
           moved
           with
           faire
           words
           of
           a
           simple
           man
           ,
           though
           hee
           speake
           in
           the
           words
           of
           God.
           If
           their
           beliefe
           and
           knowledge
           of
           the
           truth
           be
           good
           in
           the
           generall
           ,
           yet
           in
           the
           application
           the
           heart
           makes
           violent
           opposition
           :
           it
           begins
           to
           hold
           probable
           dispute
           whether
           it
           be
           wisedome
           to
           doe
           so
           or
           so
           ,
           whether
           they
           be
           bound
           in
           conscience
           considering
           such
           and
           such
           circumstances
           ;
           it
           casts
           all
           inconveniences
           that
           may
           possibly
           be
           thought
           on
           to
           discourage
           it selfe
           ,
           yea
           perchance
           the
           truth
           it selfe
           shall
           be
           called
           in
           question
           ,
           and
           it
           thinkes
           ,
           Sure
           I
           am
           deceived
           ,
           Gods
           meaning
           is
           otherwise
           ,
           at
           last
           it
           resolves
           ,
           I
           may
           doe
           this
           and
           yet
           fare
           well
           enough
           ,
           and
           ,
           If
           I
           doe
           no
           worse
           I
           hope
           t
           will
           not
           be
           much
           amisse
           ,
           and
           I
           trust
           that
           these
           commodities
           and
           pleasures
           I
           enjoy
           may
           well
           countervaile
           the
           neglect
           of
           such
           or
           such
           a
           small
           matter
           .
        
         
           Thus
           the
           heart
           not
           washed
           by
           the
           holy
           Ghost
           in
           the
           laver
           of
           Regeneration
           ,
           but
           abiding
           in
           its
           naturall
           corruption
           ,
           is
           not
           nor
           can
           be
           subject
           to
           the
           law
           of
           God
           :
           but
           proves
           either
           impudent
           and
           Atheisticall
           to
           denie
           his
           truth
           ,
           or
           strangely
           subtle
           to
           shift
           it
           off
           from
           it selfe
           ,
           when
           t
           is
           pressed
           with
           it
           in
           particular
           .
           But
           when
           the
           spirit
           of
           Grace
           hath
           overshadowed
           the
           soule
           ,
           sanctifying
           all
           the
           powers
           thereof
           throughout
           ,
           t
           is
           admirable
           to
           see
           how
           it
           stoopes
           to
           the
           command
           of
           the
           Word
           .
           There
           is
           then
           a
           singular
           harmony
           betweene
           the
           holinesse
           of
           the
           Will
           ,
           and
           of
           the
           Word
           :
           this
           food
           of
           spirituall
           life
           relisheth
           as
           sweet
           and
           savoury
           unto
           the
           soule
           ,
           as
           milke
           to
           Infants
           ,
           or
           strong
           meat
           to
           able
           and
           healthy
           men
           .
           Regeneration
           hath
           restored
           health
           unto
           the
           soule
           ,
           whereby
           it
           hath
           recovered
           a
           true
           taste
           of
           the
           Lords
           bounty
           and
           goodnesse
           ,
           whence
           followes
           a
           constant
           appetite
           thereunto
           asmuch
           as
           unto
           corporall
           nourishment
           ,
           as
           the
           Apostle
           argues
           ,
           1
           Pet.
           2.
           1.
           2.
           3.
           
           
           Hence
           the
           soule
           begins
           to
           conceive
           a
           high
           esteeme
           of
           the
           dignity
           of
           the
           Word
           ,
           it
           sees
           now
           nothing
           so
           reasonable
           ,
           excellent
           as
           the
           wisedome
           thereof
           ,
           it
           beholds
           nothing
           ●o
           terrible
           as
           Gods
           threats
           ,
           nothing
           so
           lovely
           as
           his
           favour
           :
           it
           sees
           no
           ornament
           of
           the
           soule
           comparable
           to
           Grace
           ,
           no
           pleasure
           like
           unto
           the
           peace
           of
           Conscience
           :
           it
           comprehends
           an
           end
           of
           all
           other
           perfection
           ,
           but
           the
           further
           it
           lookes
           into
           Gods
           law
           ,
           the
           deeper
           wonders
           it
           discernes
           :
           it
           lookes
           upon
           the
           world
           and
           reades
           Vanity
           in
           all
           the
           things
           thereof
           ,
           and
           strange
           folly
           in
           mens
           desires
           of
           them
           :
           and
           now
           it
           counts
           no
           preferment
           any
           whit
           comparable
           to
           the
           hope
           of
           heaven
           :
           it
           hath
           now
           Reall
           ,
           apprehensions
           of
           Divine
           things
           ,
           and
           conceives
           of
           Religion
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           as
           of
           a
           Worke
           to
           be
           done
           ,
           not
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           as
           a
           businesse
           to
           bee
           discours'd
           and
           talked
           of
           :
           it
           judges
           now
           that
           there
           is
           an
           absolute
           necessity
           of
           obeying
           God
           though
           all
           the
           world
           bee
           displeased
           ,
           and
           that
           the
           regard
           of
           saving
           a
           mans
           soule
           must
           thrust
           out
           of
           the
           way
           all
           importunate
           pleasures
           and
           profits
           that
           would
           presse
           in
           upon
           us
           .
           Being
           thus
           illightened
           and
           inwardly
           touched
           by
           the
           finger
           of
           God
           ,
           the
           soule
           presently
           puts
           it
           wholly
           upon
           the
           certainty
           and
           excellency
           of
           Gods
           truth
           revealed
           :
           it
           stretcheth
           forth
           the
           armes
           of
           her
           strongest
           confidence
           ,
           &
           affiance
           ,
           unto
           every
           branch
           of
           the
           Scriptures
           ,
           embracing
           absolutely
           and
           without
           all
           limitation
           the
           truth
           ,
           goodnesse
           ,
           power
           ,
           and
           wisedome
           of
           God
           shining
           therein
           :
           it
           beleeves
           what
           it
           knowes
           ,
           and
           as
           it
           can
           ;
           where
           t
           is
           ignorant
           it
           prayes
           for
           knowledge
           ,
           where
           weake
           it
           sues
           for
           strength
           and
           increase
           of
           faith
           ,
           where
           stubborne
           it
           offers
           it selfe
           unto
           God
           to
           bee
           bowed
           ,
           or
           broken
           if
           he
           please
           ;
           counting
           it
           now
           a
           happy
           thing
           to
           be
           crossed
           in
           sinne
           ,
           to
           bee
           met
           with
           at
           every
           by-turning
           ,
           with
           some
           reproofe
           or
           chastisement
           :
           let
           him
           chide
           or
           strike
           ,
           it
           falls
           downe
           at
           his
           feet
           ;
           and
           without
           quarrelling
           ,
           disputing
           and
           arguing
           the
           case
           ,
           takes
           all
           with
           a
           
             Benedictus
             Dominus
             ,
             &c.
          
           
           Blessed
           be
           the
           Lord
           ,
           and
           blessed
           bee
           his
           Ministers
           ,
           and
           blessed
           be
           their
           counsell
           who
           have
           kept
           me
           from
           committing
           this
           sinne
           against
           the
           Lord.
           When
           thus
           the
           heart
           
           is
           softened
           and
           sanctified
           ,
           then
           and
           not
           before
           is
           wrought
           that
           habituall
           Grace
           and
           blessed
           disposition
           of
           the
           will
           which
           we
           call
           true
           Faith
           ,
           whereby
           the
           Creature
           is
           willing
           to
           resigne
           up
           its
           understanding
           ,
           desires
           ,
           affections
           ,
           thoughts
           ,
           words
           ,
           workes
           ,
           and
           all
           to
           the
           disposing
           of
           his
           Creator
           ,
           in
           such
           a
           sort
           as
           by
           his
           revealed
           Will
           hee
           hath
           or
           shall
           make
           known
           ,
           beleeving
           certainly
           that
           in
           every
           thing
           t
           is
           best
           to
           follow
           his
           counsell
           .
           This
           for
           cause
           of
           true
           Faith
           ;
           next
           followes
        
         
           2.
           
           The
           Object
           of
           this
           particular
           Faith
           :
           which
           is
           twofold
           :
        
         
           
             1.
             
             The
             whole
             Will
             of
             God
             revealed
             unto
             us
             in
             his
             Word
             ,
             containing
             all
             Histories
             ,
             Doctrines
             ,
             Commands
             ,
             Threatnings
             ,
             Promises
             of
             what
             kind
             soever
             .
          
           
             2.
             
             The
             particular
             Promise
             of
             Remission
             of
             sinnes
             and
             Everlasting
             Life
             by
             the
             death
             of
             Christ
             ,
             which
             in
             one
             word
             we
             call
             the
             Gospell
             .
          
        
         
           It
           is
           needfull
           thus
           to
           distinguish
           of
           the
           object
           of
           Faith
           ,
           because
           ,
           although
           it
           be
           but
           one
           and
           the
           same
           infused
           grace
           of
           true
           Faith
           which
           respects
           both
           ;
           forasmuch
           as
           by
           the
           same
           sacred
           Habite
           of
           the
           soule
           ,
           we
           are
           inclined
           to
           beleeve
           both
           the
           whole
           and
           each
           part
           of
           Gods
           will
           ,
           be
           it
           in
           it selfe
           more
           or
           lesse
           excellent
           ,
           or
           more
           or
           lesse
           needfull
           to
           us
           :
           neverthelesse
           Faith
           as
           it
           hath
           reference
           to
           these
           Objects
           ,
           The
           whole
           Will
           of
           God
           ,
           and
           The
           particular
           Promise
           of
           the
           Gospell
           ,
           admitteth
           of
           divers
           considerations
           ,
           names
           ,
           and
           uses
           .
           Faith
           as
           it
           assents
           to
           the
           whole
           Will
           of
           God
           in
           what
           kind
           soever
           ,
           I
           call
           Legall
           ,
           because
           it
           is
           such
           a
           Vertue
           as
           is
           immediately
           required
           by
           the
           Morall
           Law
           ,
           in
           the
           same
           manner
           as
           other
           duties
           of
           the
           Morall
           Law
           are
           .
           Forasmuch
           as
           all
           men
           are
           bound
           by
           the
           Law
           of
           their
           creation
           to
           give
           full
           assent
           and
           affiance
           to
           all
           things
           whatsoever
           God
           shall
           reveale
           unto
           them
           .
           And
           as
           all
           other
           Morall
           dueties
           are
           required
           of
           us
           in
           their
           degrees
           as
           parts
           of
           our
           outward
           obedience
           and
           inward
           sanctity
           necessary
           to
           salvation
           ,
           so
           is
           this
           of
           Faith
           commanded
           ,
           as
           〈◊〉
           principall
           grace
           of
           the
           soule
           ,
           and
           a
           prime
           part
           of
           our
           obedience
           to
           the
           first
           
           Commandement
           .
           And
           so
           Faith
           in
           this
           respect
           may
           bee
           called
           Saving
           ,
           namely
           ,
           as
           all
           other
           Graces
           are
           ,
           because
           required
           in
           their
           measure
           as
           needfull
           to
           Salvation
           .
        
         
           Faith
           as
           it
           assents
           unto
           the
           speciall
           promise
           of
           grace
           ,
           I
           call
           Evangelicall
           ,
           because
           it
           is
           such
           an
           Act
           as
           is
           expressely
           commanded
           in
           the
           Gospell
           ,
           the
           object
           thereof
           being
           not
           revealed
           by
           the
           Morall
           Law.
           It
           is
           called
           also
           properly
           Saving
           and
           Iustifying
           ,
           in
           regard
           of
           the
           use
           it
           now
           hath
           through
           Gods
           gracious
           appointment
           ,
           to
           be
           the
           onely
           instrument
           of
           our
           Iustification
           and
           Salvation
           by
           Christ.
           In
           which
           distinction
           between
           Legal
           &
           Evangelicall
           Faith
           ,
           we
           must
           not
           conceive
           of
           two
           distinct
           Habits
           of
           Faith
           :
           it
           is
           but
           one
           gracious
           quality
           of
           the
           soule
           disposing
           it
           to
           the
           beliefe
           of
           all
           divine
           truth
           ,
           which
           for
           the
           substance
           of
           it
           was
           the
           same
           in
           innocent
           Adam
           ,
           with
           that
           which
           is
           in
           regenerate
           men
           .
           The
           difference
           stands
           onely
           herein
           :
           1.
           
           In
           the
           Degrees
           ,
           Adams
           Faith
           was
           perfect
           ,
           because
           his
           understanding
           was
           fully
           inlightened
           ,
           and
           his
           affections
           absolutely
           conformable
           to
           all
           holinesse
           .
           Wee
           know
           but
           little
           ,
           and
           by
           reason
           of
           our
           inward
           weaknesse
           beleeve
           but
           weakly
           what
           we
           doe
           know
           .
           2.
           
           In
           the
           Originall
           ,
           in
           Adam
           it
           was
           naturall
           by
           creation
           ;
           in
           us
           t
           is
           supernaturall
           from
           the
           holy
           Ghosts
           infusion
           .
           3.
           
           In
           the
           particular
           Object
           ,
           Adam
           beleeved
           God
           without
           reference
           to
           Christ
           the
           Mediatour
           ,
           wee
           beleeve
           chiefly
           the
           promise
           of
           Grace
           in
           Christ
           ,
           and
           all
           other
           things
           with
           some
           relation
           to
           him
           .
           Here
           then
           is
           no
           new
           Faith
           ,
           but
           a
           New
           object
           of
           Faith
           not
           revealed
           unto
           Adam
           ,
           whereto
           our
           Faith
           is
           now
           directed
           ,
           and
           here
           's
           also
           a
           singular
           priviledge
           newly
           granted
           unto
           Faith
           ,
           that
           God
           accepteth
           it
           to
           our
           Iustification
           in
           his
           sight
           .
           Otherwise
           if
           wee
           looke
           unto
           the
           grace
           it selfe
           as
           it
           was
           in
           Adam
           ,
           a
           part
           of
           Gods
           Image
           given
           him
           by
           creation
           ,
           and
           is
           in
           us
           a
           part
           of
           the
           same
           Image
           restored
           by
           regeneration
           ,
           so
           there
           's
           no
           difference
           at
           all
           :
           and
           therefore
           in
           that
           question
           whether
           Iustifying
           Faith
           bee
           commanded
           in
           the
           Morall
           Law
           ,
           there
           needs
           no
           great
           dispute
           :
           t
           is
           manifest
           that
           it
           is
           injoyned
           ,
           and
           that
           in
           the
           first
           Commandement
           ,
           as
           a
           singular
           
           part
           of
           that
           inward
           worship
           due
           unto
           our
           Creator
           ,
           consisting
           principally
           in
           those
           three
           graces
           of
           Faith
           ,
           Love
           ,
           and
           Feare
           .
           These
           things
           thus
           explaned
           ,
           let
           us
           proceede
           to
           the
           unfolding
           of
           Faith
           ,
           taken
           in
           the
           forenamed
           double
           relation
           :
           and
           first
           as
           it
           hath
           reference
           to
           the
           whole
           Will
           and
           Word
           of
           God.
           
        
         
           True
           ●aith
           respects
           all
           this
           ,
           and
           onely
           this
           .
           Only
           this
           ,
           because
           in
           divine
           revelations
           onely
           is
           to
           be
           found
           that
           Infallible
           truth
           ,
           which
           gives
           satisfaction
           to
           the
           soule
           .
           And
           againe
           all
           this
           ,
           because
           every
           part
           of
           Divine
           truth
           is
           Sacrosancta
           ,
           worthy
           of
           all
           Beliefe
           and
           Reverence
           :
           threatnings
           as
           well
           as
           promises
           ,
           precepts
           ,
           exhortations
           ,
           admonitions
           ,
           histori●s
           ,
           every
           part
           of
           the
           Word
           falls
           in
           some
           degree
           or
           other
           within
           the
           compasse
           of
           Saving
           Faith.
           By
           the
           same
           holy
           Faith
           whereby
           a
           penitent
           sinner
           beleeves
           the
           promise
           of
           mercy
           of
           Christ
           ,
           doth
           hee
           also
           beleeve
           all
           other
           promises
           of
           this
           life
           ,
           with
           other
           inferiour
           matters
           declared
           in
           Scriptures
           .
           This
           is
           certaine
           :
           but
           the
           chiefe
           point
           to
           bee
           noted
           here
           is
           an
           essentiall
           property
           of
           true
           Faith
           ,
           which
           standeth
           in
           Vniversality
           and
           Vniformity
           of
           assent
           to
           all
           things
           that
           are
           from
           God.
           This
           Vniversality
           of
           assent
           is
           to
           be
           taken
           in
           a
           twofold
           regard
           :
        
         
           1.
           
           Of
           the
           Object
           ,
           the
           things
           beleeved
           ,
           when
           the
           faithfull
           soule
           gives
           full
           assent
           unto
           all
           things
           revealed
           by
           God
           ,
           not
           onely
           to
           such
           as
           it
           may
           assent
           unto
           without
           crossing
           its
           owne
           desires
           and
           purposes
           ,
           but
           unto
           those
           also
           that
           directly
           crosse
           and
           oppose
           carnall
           reason
           ,
           carnall
           affections
           ,
           worldly
           pleasures
           ,
           and
           all
           other
           provocations
           to
           infidelity
           .
        
         
           2.
           
           Of
           the
           Time
           and
           other
           particular
           circumstances
           ,
           whilst
           it
           doth
           most
           heartily
           and
           inwardly
           acknowledge
           the
           truth
           and
           goodnesse
           of
           these
           things
           ,
           not
           then
           alone
           when
           this
           may
           bee
           done
           without
           any
           contradiction
           and
           resistance
           ,
           but
           even
           then
           also
           most
           eagerly
           fixing
           the
           a●●iance
           of
           the
           heart
           upon
           them
           ,
           when
           temptations
           rise
           ,
           when
           Heretickes
           dispute
           and
           cavill
           ,
           when
           humane
           reason
           failes
           ,
           and
           falls
           to
           arguing
           of
           impossibilities
           and
           unlikelihoods
           ,
           when
           
           sinnefull
           lusts
           hale
           this
           way
           and
           that
           ,
           when
           the
           world
           threatens
           or
           slatters
           ,
           when
           Satan
           rages
           or
           speakes
           faire
           ,
           then
           doth
           true
           Faith
           ,
           supported
           by
           the
           Spirit
           of
           grace
           ,
           stand
           fast
           as
           Mount
           Sion
           ,
           or
           if
           shaken
           a
           little
           t
           is
           not
           moved
           out
           of
           his
           place
           ,
           but
           looking
           beyond
           all
           present
           temptations
           to
           unbeliefe
           unto
           the
           everlasting
           and
           infinite
           truth
           and
           goodnesse
           of
           God
           ,
           it
           preferres
           that
           which
           he
           saith
           ,
           above
           all
           that
           the
           flesh
           ,
           the
           world
           ,
           the
           divell
           can
           promise
           or
           threaten
           to
           the
           contrary
           .
        
         
           Now
           in
           this
           point
           stands
           an
           essentiall
           difference
           betweene
           the
           faith
           of
           Gods
           Elect
           and
           of
           Hypocrites
           .
           These
           have
           alwayes
           their
           limitations
           ,
           they
           beleeve
           something
           ,
           but
           not
           all
           :
           if
           all
           ,
           t
           is
           but
           in
           generall
           ,
           when
           it
           comes
           to
           particular
           proofe
           they
           bid
           ●arewell
           to
           saith
           ,
           when
           such
           circumstances
           come
           in
           the
           way
           ,
           as
           they
           love
           or
           feare
           more
           than
           they
           doe
           God.
           But
           the
           faith
           of
           Gods
           Elect
           is
           sincere
           ,
           faire
           ,
           open
           ,
           universall
           ,
           without
           distinctions
           ,
           equivocations
           ,
           mentall
           reservations
           or
           other
           hypocriticall
           and
           Iesuiticall
           sh●fts
           .
           The
           reason
           is
           ,
           because
           the
           sanctified
           soule
           rightly
           apprehends
           the
           soveraignty
           of
           Gods
           truth
           and
           wisedome
           ,
           outstripping
           in
           Certainty
           and
           Excellency
           all
           things
           that
           can
           be
           set
           against
           it
           ;
           it
           judgeth
           than
           no
           good
           can
           be
           equall
           to
           that
           which
           God
           promiseth
           ,
           no
           evill
           so
           great
           as
           what
           hee
           threatens
           ,
           no
           course
           so
           safe
           as
           what
           hee
           prescribes
           ,
           whereupon
           abs●lutely
           without
           all
           qualifications
           the
           soule
           casts
           it selfe
           upon
           God
           ,
           resolving
           to
           beleeve
           and
           doe
           as
           hee
           pleaseth
           .
           Whereupon
           though
           in
           particular
           practice
           ,
           it
           may
           be
           ignorant
           of
           some
           things
           ,
           and
           weake
           in
           the
           application
           of
           others
           ,
           yet
           in
           the
           Habituall
           resolution
           and
           disposition
           of
           the
           heart
           ,
           it
           doth
           willingly
           yeeld
           assent
           and
           conformity
           to
           all
           .
           T
           is
           most
           true
           ,
           that
           David
           in
           a
           passion
           may
           call
           Samuel
           a
           lying
           Prophet
           ,
           for
           〈◊〉
           him
           hee
           should
           be
           King
           ,
           and
           after
           abusie
           dispute
           maintained
           upon
           politicke
           worldly
           considerations
           ,
           c●nci●de
           that
           ther●●
           no
           remedie
           but
           he
           must
           one
           day
           perish
           by
           th●
           hand
           of
           S●●l
           :
           So
           Peter
           in
           a
           bodily
           feare
           may
           chance
           denie
           him
           in
           whom
           yet
           hee
           truly
           beleeves
           :
           so
           in
           a●l
           ,
           a
           strong
           sit
           of
           pleasures
           or
           other
           
           violent
           incounter
           may
           push
           their
           buckler
           of
           faith
           aside
           ,
           but
           yet
           it
           cannot
           strike
           it
           out
           of
           their
           hands
           :
           if
           they
           give
           a
           little
           ground
           ,
           they
           will
           not
           flye
           the
           field
           ;
           but
           because
           the
           heart
           is
           holy
           and
           entire
           ,
           they
           returne
           to
           themselves
           and
           their
           standing
           ,
           where
           the
           shame
           of
           a
           foyle
           taken
           makes
           them
           knit
           their
           strength
           together
           ,
           and
           stand
           more
           stoutly
           in
           the
           combat
           .
        
         
           But
           my
           brethren
           ,
           here
           's
           the
           mischiefe
           and
           miserie
           of
           all
           ,
           when
           there
           is
           a
           false
           heart
           within
           that
           keepes
           it selfe
           in
           an
           habituall
           resolution
           not
           to
           beleeve
           and
           trust
           God
           in
           such
           things
           ,
           or
           upon
           such
           and
           suchoccasions
           .
           For
           in
           this
           case
           what
           ever
           shew
           of
           true
           faith
           they
           seeme
           to
           have
           in
           the
           generality
           ,
           or
           some
           few
           particulars
           ,
           t
           is
           most
           certaine
           that
           there
           is
           indeed
           nothing
           at
           all
           in
           that
           heart
           but
           horrible
           hypocrisie
           and
           infidelitie
           .
           Such
           neverthelesse
           is
           the
           temper
           of
           all
           those
           who
           having
           not
           thoroughly
           searched
           out
           ,
           and
           resolved
           to
           renounce
           their
           evill
           affections
           .
           nor
           exactly
           calculated
           what
           the
           profession
           and
           practise
           of
           Religion
           will
           cost
           them
           ,
           nor
           yet
           duly
           considered
           upon
           what
           grounds
           they
           undertake
           this
           profession
           ,
           are
           become
           their
           owne
           carvers
           in
           matter
           of
           Religion
           ,
           taking
           only
           so
           much
           of
           it
           into
           their
           beliefe
           and
           practice
           ,
           as
           the
           love
           of
           the
           world
           and
           their
           deere
           lusts
           will
           give
           leave
           .
           These
           men
           are
           just
           of
           the
           Samaritans
           Religion
           that
           feared
           God
           and
           served
           their
           Images
           :
           so
           they
           will
           beleeve
           God
           ,
           yet
           obey
           their
           lusts
           .
           
           But
           as
           it
           was
           then
           ,
           none
           were
           found
           more
           bitter
           enemies
           to
           the
           restoring
           of
           the
           Iewish
           Church
           and
           State
           ,
           than
           these
           Samaritans
           ,
           who
           by
           reproaches
           ,
           accusations
           ,
           and
           conspiracies
           cruelly
           vexed
           that
           poore
           people
           ,
           and
           hindered
           the
           restauration
           of
           their
           afflicted
           estate
           ,
           even
           then
           when
           with
           fained
           flattery
           they
           proffered
           their
           service
           ,
           telling
           the
           Iewes
           they
           would
           build
           with
           them
           ,
           because
           they
           also
           sought
           the
           Lord
           the
           God
           :
           So
           fares
           it
           with
           these
           men
           ,
           whose
           beliefe
           and
           forwardnesse
           in
           some
           things
           cannot
           
           make
           demonstration
           of
           so
           much
           friendship
           to
           Religion
           ,
           as
           their
           constant
           baulking
           and
           faltering
           in
           others
           testifies
           their
           hearts
           to
           be
           full
           of
           rottennesse
           and
           corruption
           ,
           bearing
           
           hatefull
           enmity
           against
           God
           and
           his
           Grace
           .
           Take
           me
           any
           man
           who
           bewitched
           with
           custome
           ,
           commodity
           ,
           or
           pleasure
           ,
           gives
           himselfe
           scope
           and
           liberty
           to
           live
           in
           the
           breach
           of
           any
           of
           Gods
           commandements
           ,
           be
           it
           secret
           or
           open
           :
           as
           constant
           neglect
           of
           the
           duties
           of
           religion
           in
           private
           :
           accustomed
           mispending
           of
           pretious
           houres
           due
           to
           the
           businesse
           of
           our
           studies
           and
           callings
           ;
           usuall
           swearing
           ;
           secret
           thoughts
           and
           practices
           of
           uncleannesse
           ;
           unsatiable
           desires
           of
           earthly
           greatnesse
           ,
           and
           abundance
           ;
           unjust
           increase
           of
           wealth
           ,
           by
           usury
           ,
           bribery
           ,
           or
           other
           secret
           indirect
           courses
           ;
           excusing
           love
           of
           some
           though
           lawfull
           pleasures
           ,
           &c.
           
           I
           say
           take
           me
           such
           a
           man
           that
           allowes
           himselfe
           in
           these
           or
           the
           like
           practices
           contrary
           to
           Gods
           most
           holy
           law
           ,
           and
           hee
           will
           be
           found
           though
           in
           name
           a
           Christian
           ,
           yet
           in
           heart
           an
           Infidell
           .
           For
           trie
           now
           the
           temper
           and
           disposition
           of
           this
           mans
           soule
           ;
           bring
           but
           the
           word
           of
           God
           unto
           it
           ,
           and
           you
           shall
           see
           it
           presently
           .
           Lay
           upon
           these
           sinnes
           the
           censure
           of
           the
           Word
           in
           a
           faire
           ingenuous
           and
           direct
           reproofe
           ,
           without
           scossing
           and
           bitter
           gybing
           ,
           presse
           it
           upon
           the
           conscience
           once
           and
           againe
           lovingly
           and
           sharpely
           ,
           and
           see
           now
           what
           strange
           entertainment
           Gods
           word
           shall
           finde
           at
           such
           a
           mans
           hands
           .
           The
           blood
           begins
           to
           be
           warm'd
           with
           wrath
           and
           choler
           ,
           the
           stomacke
           riseth
           ,
           and
           the
           gall
           of
           unchristian
           malice
           overslowes
           ,
           the
           conscience
           and
           powers
           of
           the
           soule
           are
           of
           purpose
           turmoyld
           ,
           that
           the
           water
           being
           troubled
           their
           owne
           image
           may
           not
           appeare
           in
           it
           ,
           the
           head
           is
           presently
           imployed
           in
           all
           cunning
           tricks
           and
           distinctions
           to
           avoide
           the
           stroke
           of
           the
           Word
           ,
           the
           tongue
           is
           ready
           with
           an
           apologie
           to
           defend
           it
           ,
           and
           if
           the
           hand
           hold
           from
           violence
           t
           is
           well
           .
           Now
           whence
           is
           all
           this
           frowardnesse
           ?
           Hence
           ,
           because
           the
           heart
           is
           resolved
           ,
           let
           God
           say
           what
           hee
           will
           ,
           yet
           in
           this
           point
           not
           to
           beleeve
           that
           it
           is
           better
           to
           follow
           his
           counsell
           ,
           than
           our
           owne
           desire
           .
           In
           which
           case
           t
           is
           strange
           to
           see
           with
           what
           rage
           and
           unmercifull
           fury
           the
           Prophets
           of
           old
           ,
           Christ
           and
           his
           Apostles
           in
           their
           times
           ,
           were
           persecuted
           by
           those
           to
           whom
           they
           preached
           in
           all
           meekenesse
           and
           demonstration
           of
           good
           will
           towards
           their
           
           soules
           .
           The
           like
           fiery
           opposition
           have
           the
           Ministers
           of
           the
           Gospell
           and
           faithfull
           Preachers
           of
           Christ
           crucisied
           ,
           found
           ever
           since
           at
           the
           hands
           of
           their
           people
           ,
           when
           once
           they
           have
           beene
           touched
           where
           they
           would
           not
           bee
           medled
           withall
           .
           Straightway
           a
           whole
           Parish
           will
           be
           in
           an
           uproare
           ,
           durt
           and
           scorne
           is
           hurld
           in
           the
           face
           of
           the
           Minister
           and
           his
           doctrine
           ,
           all
           froward
           courses
           taken
           to
           worke
           him
           woe
           and
           shame
           ,
           and
           all
           this
           done
           by
           those
           that
           wil
           yet
           be
           counted
           obedient
           and
           beleeving
           Christians
           .
           But
           are
           they
           so
           indeed
           ?
           they
           doe
           not
           deserve
           so
           much
           as
           the
           name
           .
           A
           Faith
           indeed
           they
           have
           ,
           but
           not
           that
           which
           is
           true
           and
           rightly
           planted
           .
           For
           know
           this
           ,
           that
           True
           Faith
           and
           a
           constant
           wilfull
           refusall
           to
           be
           guided
           by
           God
           in
           any
           one
           particular
           ,
           whether
           the
           doing
           of
           a
           duety
           ,
           or
           leaving
           of
           a
           sinne
           ,
           are
           as
           incompetible
           as
           Christ
           and
           B●●●al
           .
           For
           aske
           a
           man
           that
           is
           thus
           partiall
           in
           his
           courses
           ,
           You
           say
           you
           firmly
           beleeve
           the
           promises
           of
           the
           life
           to
           come
           ,
           that
           God
           will
           pardon
           your
           sinnes
           and
           save
           your
           soule
           :
           why
           do
           you
           not
           as
           firmly
           beleeve
           the
           promises
           of
           this
           life
           ,
           but
           are
           altogether
           caring
           and
           distrustfull
           in
           your
           affaires
           ?
           You
           beleeve
           verily
           that
           God
           is
           offended
           with
           murder
           ,
           adultery
           ,
           &c.
           and
           therefore
           you
           leave
           them
           :
           why
           doe
           you
           not
           beleeve
           also
           that
           hee
           is
           as
           much
           angry
           at
           swearing
           ,
           lying
           ,
           drinking
           ,
           and
           such
           like
           disorders
           ?
           You
           beleeve
           God
           hath
           forbidden
           stealing
           ,
           and
           you
           are
           perswaded
           t
           is
           nought
           :
           why
           doe
           you
           not
           beleeve
           that
           usury
           ,
           bribery
           ,
           or
           idlenesse
           in
           a
           mans
           calling
           are
           as
           bad
           ,
           being
           as
           much
           forbidden
           ?
           You
           beleeve
           that
           t
           is
           a
           good
           thing
           to
           seeke
           unto
           God
           in
           time
           of
           adversity
           ,
           and
           when
           a
           man
           's
           old
           ,
           sick
           ,
           and
           now
           neer
           unto
           death
           ,
           then
           to
           pray
           ,
           fast
           ,
           do
           all
           good
           works
           ,
           and
           live
           religiously
           ,
           is
           excellent
           :
           why
           doe
           you
           not
           beleeve
           that
           the
           same
           courses
           of
           Piety
           and
           Holinesse
           are
           as
           acceptable
           to
           God
           ,
           as
           much
           required
           of
           us
           in
           time
           of
           health
           ,
           youth
           ,
           and
           prosperity
           ,
           s●●ing
           God
           hath
           equally
           commanded
           them
           at
           all
           ti●…
           ?
           Aske
           a
           thousand
           such
           questions
           ,
           he
           connot
           answer
           you
           to
           on●
           .
           For
           is
           it
           from
           a
           through
           consideration
           of
           Gods
           t●uth
           ,
           wis●●ome
           ,
           power
           ,
           revealed
           in
           the
           Word
           that
           he
           is
           moved
           to
           beleeve
           such
           and
           
           such
           things
           ?
           If
           that
           were
           the
           cause
           ,
           why
           doth
           hee
           not
           equally
           beleeve
           all
           ,
           when
           Gods
           authority
           is
           the
           same
           in
           all
           ?
           Is
           it
           from
           true
           love
           to
           God
           and
           Goodnesse
           ,
           that
           he
           is
           content
           to
           be
           ruled
           in
           such
           things
           ?
           If
           that
           were
           the
           cause
           ,
           t
           is
           certaine
           he
           that
           loves
           goodnesse
           for
           its
           owne
           sake
           ,
           would
           love
           all
           things
           that
           are
           good
           ,
           and
           love
           alwayes
           in
           a
           good
           matter
           ,
           as
           the
           Apostle
           speakes
           .
        
         
           What
           is
           it
           then
           ?
           I
           le
           answer
           for
           him
           ;
           t
           is
           that
           which
           the
           Apostle
           speakes
           of
           ,
           Heb.
           3.
           12.
           
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           an
           evill
           heart
           full
           of
           unbeleefe
           ,
           that
           having
           embraced
           certaine
           truths
           not
           prejudiciall
           to
           it selfe
           upon
           vaine
           and
           worldly
           considerations
           ,
           in
           others
           slips
           the
           collar
           ,
           and
           departs
           away
           from
           the
           living
           God
           ,
           refusing
           to
           accept
           of
           his
           counsell
           .
        
         
           The
           truth
           of
           this
           is
           most
           certaine
           from
           that
           excellent
           rule
           of
           S.
           Iames
           ,
           Chap.
           2.
           10.
           11.
           
           
             [
             Whosoever
             shall
             keepe
             the
             whole
             Law
             and
             yet
             faileth
             in
             one
             point
             he
             is
             guilty
             of
             all
             :
             For
             he
             that
             said
             ,
             Thou
             shalt
             not
             commit
             adultery
             ,
             said
             also
             thou
             shalt
             not
             kill
             .
             Now
             though
             thou
             doest
             none
             adultery
             ,
             yet
             if
             thou
             killest
             ,
             thou
             art
             a
             transgressor
             of
             the
             Law.
             ]
          
           What
           ,
           is
           it
           equall
           that
           he
           who
           transgresseth
           the
           Law
           in
           one
           point
           ,
           should
           be
           held
           guilty
           of
           the
           breach
           of
           all
           the
           Commandements
           ?
           Yea
           ,
           it
           is
           most
           equall
           and
           just
           :
           for
           Gods
           Soveraigne
           Commandement
           is
           the
           same
           in
           all
           .
           Hee
           therefore
           that
           for
           conscience
           sake
           obeyes
           in
           one
           ,
           will
           obey
           in
           all
           .
           Hee
           that
           breaks
           one
           wilfully
           and
           customarily
           ,
           keepes
           none
           at
           all
           for
           conscience
           sake
           ;
           and
           if
           all
           things
           hit
           aright
           ,
           he
           will
           be
           as
           ready
           to
           transgresse
           in
           the
           rest
           ,
           as
           in
           that
           one
           .
           Wherefore
           God
           judgeth
           him
           according
           to
           the
           disposition
           of
           his
           heart
           ,
           that
           he
           is
           a
           transgressour
           of
           the
           whole
           Law.
           So
           in
           our
           obedience
           of
           ●aith
           ,
           Gods
           truth
           is
           the
           same
           in
           every
           part
           of
           his
           Word
           ;
           he
           that
           hath
           spoken
           this
           ,
           he
           hath
           spoken
           that
           also
           :
           he
           therefore
           that
           upon
           right
           grounds
           beleeves
           in
           one
           point
           ,
           will
           for
           the
           same
           beleeve
           in
           another
           :
           if
           Gods
           authority
           cannot
           prevaile
           with
           him
           in
           one
           ,
           that
           is
           not
           the
           motive
           which
           makes
           him
           assent
           to
           others
           :
           and
           therefore
           if
           occasion
           serve
           ,
           such
           a
           one
           will
           dissent
           alike
           from
           
           all
           ;
           according
           to
           which
           Habituall
           disposition
           of
           the
           soule
           ,
           he
           is
           rightly
           to
           be
           judged
           an
           Vnbeleever
           .
           He
           that
           rejects
           Gods
           command
           in
           one
           thing
           ,
           doth
           not
           much
           regard
           it
           in
           any
           thing
           :
           hee
           that
           willingly
           slights
           Gods
           authority
           and
           truth
           in
           this
           point
           ,
           makes
           as
           little
           account
           of
           it
           in
           another
           .
        
         
           You
           have
           now
           here
           ,
           my
           brethren
           ,
           opened
           unto
           you
           that
           Master-veine
           wherein
           runnes
           all
           that
           corrupt
           bloud
           of
           Hypocrisie
           and
           secret
           Infidelity
           ,
           wherewith
           the
           greatest
           part
           of
           men
           professing
           Christianity
           are
           infected
           .
           This
           is
           that
           bitter
           roote
           of
           mens
           Apostasie
           and
           back-sliding
           from
           Piety
           to
           profannes
           ,
           or
           from
           a
           true
           Religion
           to
           a
           false
           .
           Even
           this
           partiall
           and
           ill
           directed
           Faith
           is
           that
           which
           one
           justly
           calls
           the
           greatest
           part
           of
           the
           Divells
           Iudiciall
           Astrology
           ,
           whereby
           he
           prognosticateth
           the
           downfall
           of
           many
           ,
           who
           yet
           seem
           Saints
           in
           the
           Church
           &
           zealous
           professors
           of
           Religion
           .
           Oh
           ,
           when
           he
           sees
           a
           man
           take
           a
           dispensation
           without
           asking
           God
           leave
           ,
           craving
           pardon
           ,
           with
           a
           ,
           God
           be
           mercifull
           unto
           me
           in
           this
           ,
           and
           so
           standing
           out
           in
           this
           or
           that
           knowne
           evill
           practice
           ;
           he
           now
           knowes
           what
           to
           judge
           of
           such
           a
           man
           ,
           he
           sees
           a
           prey
           within
           the
           reach
           of
           his
           snares
           ,
           which
           thereupon
           he
           sets
           so
           artificially
           ,
           fitting
           his
           temptations
           to
           his
           humors
           ,
           till
           in
           the
           end
           he
           catch
           his
           heele
           in
           the
           grin
           ,
           plunging
           him
           into
           some
           abominable
           practice
           ,
           to
           his
           owne
           destruction
           ,
           and
           the
           disgrace
           of
           his
           Religion
           .
           Who
           could
           have
           thought
           that
           many
           Starres
           in
           the
           Church
           shining
           bright
           in
           all
           outward
           holinesse
           ,
           could
           have
           fallen
           from
           Heaven
           ,
           &
           their
           light
           bin
           put
           out
           in
           utter
           darknesse
           ,
           had
           not
           after
           times
           discovered
           ,
           that
           they
           alwayes
           lived
           in
           some
           secret
           ungodly
           practice
           ?
        
         
           For
           our selves
           ,
           if
           wee
           will
           duely
           consider
           the
           state
           of
           our
           soules
           ,
           it
           wil
           be
           easie
           hereby
           to
           make
           a
           prognostication
           unto
           our selves
           ,
           what
           will
           become
           of
           us
           hereafter
           .
           Hee
           that
           can
           shift
           and
           distinguish
           ,
           and
           put
           off
           from
           himselfe
           ,
           &
           be
           content
           to
           give
           God
           the
           hearing
           ,
           yet
           choose
           to
           think
           and
           doe
           what
           hee
           lists
           ,
           let
           not
           his
           forward
           faith
           and
           
           zeale
           in
           something
           deceive
           himselfe
           ,
           as
           it
           doth
           the
           world
           :
           but
           let
           him
           write
           downe
           himselfe
           for
           a
           counterfeit
           ,
           whose
           Faith
           will
           certainely
           ●aile
           when
           it
           shall
           bee
           assaulted
           by
           stronger
           temptations
           .
        
         
           Now
           on
           the
           other
           side
           ,
           that
           Faith
           which
           is
           true
           and
           sound
           hath
           alwaies
           this
           essentiall
           marke
           ,
           that
           it
           doth
           assent
           Vniformely
           to
           all
           Gods
           revealed
           will.
           It
           makes
           not
           choise
           of
           some
           where
           ,
           it
           must
           embrace
           all
           ,
           it
           knowes
           God
           must
           have
           all
           ,
           or
           he
           will
           have
           nothing
           ;
           and
           therefore
           it
           divides
           nothing
           to
           times
           ,
           and
           seasons
           ,
           and
           private
           respects
           :
           it
           beleeves
           what
           it
           likes
           not
           ,
           as
           well
           as
           that
           which
           contents
           it
           ,
           as
           well
           that
           that
           brings
           disadvantage
           ,
           as
           where
           there
           's
           likelihood
           of
           honour
           or
           profit
           .
           It
           compares
           all
           things
           within
           and
           within
           us
           on
           the
           one
           side
           ,
           with
           Gods
           truth
           and
           goodnesse
           on
           the
           other
           ;
           &
           so
           reckoning
           the
           worst
           ,
           it
           finds
           Gods
           anger
           to
           be
           worst
           of
           all
           ;
           forecasting
           the
           best
           ,
           it
           beleeves
           Gods
           favour
           to
           be
           better
           than
           it
           .
           Then
           it
           resolves
           ,
           let
           God
           say
           what
           he
           wil
           ,
           to
           beleeve
           that
           that
           is
           good
           ,
           honest
           ,
           profita
           -
           and
           excellent
           to
           bee
           followed
           at
           all
           times
           ,
           in
           all
           places
           ,
           above
           all
           things
           that
           can
           be
           set
           against
           it
           .
           This
           is
           that
           temper
           of
           the
           soule
           which
           is
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           Faith
           without
           faining
           ,
           1.
           
           Tim.
           1.
           5.
           this
           is
           faire
           ,
           sincere
           ,
           hearty
           plain
           dealing
           .
           This
           is
           to
           ascribe
           glory
           to
           God
           ,
           and
           give
           him
           his
           full
           due
           ,
           setting
           our
           seale
           unto
           his
           truth
           ,
           ratifying
           it
           by
           a
           most
           willing
           absolute
           subscription
           to
           all
           .
           Such
           hath
           beene
           the
           Faith
           of
           the
           Saints
           .
           That
           of
           Abrahams
           is
           admirable
           conflicting
           with
           so
           many
           ,
           yet
           conquering
           all
           oppositions
           ,
           being
           throughly
           grounded
           upon
           the
           infinite
           truth
           ,
           goodnesse
           ,
           and
           power
           of
           God.
           If
           God
           bid
           him
           leave
           all
           ,
           his
           friends
           ,
           his
           fathers
           house
           ,
           the
           land
           of
           his
           nativity
           ,
           to
           goe
           into
           a
           strange
           countrey
           upon
           hopes
           of
           great
           matters
           ,
           he
           is
           upon
           his
           journey
           straight
           ,
           and
           no
           intreaty
           can
           stay
           him
           in
           Mesopotamia
           .
           When
           hee
           is
           in
           Ganaan
           ,
           where
           bee
           now
           his
           great
           possessions
           ?
           Hee
           hath
           not
           so
           much
           as
           a
           foote
           
           of
           land
           given
           him
           ,
           Act.
           7.
           5.
           not
           so
           much
           as
           his
           grave
           without
           a
           purchase
           from
           the
           Hittites
           .
           But
           shall
           his
           seede
           enjoy
           it
           ?
           yea
           ,
           they
           shall
           ,
           but
           is
           a
           long
           time
           first
           ,
           some
           three
           hundred
           yeares
           after
           Abraham
           is
           dead
           ,
           when
           the
           wickednesse
           of
           the
           Cananites
           is
           full
           .
           But
           where
           's
           the
           seed
           it
           sel●e
           that
           shall
           enjoy
           it
           ?
           Abraham
           waits
           a
           hundred
           yeares
           before
           hee
           have
           Isaack
           .
           Now
           hee
           hath
           him
           shall
           hee
           live
           in
           Gods
           sight
           ?
           No
           ,
           Abraham
           must
           goe
           and
           cut
           his
           owne
           sonnes
           throate
           ,
           and
           Isaack
           the
           hope
           of
           Abraham
           and
           of
           the
           world
           ,
           must
           dye
           by
           the
           hand
           of
           his
           old
           Father
           .
           Who
           but
           Abraham
           would
           not
           here
           have
           quarrelled
           with
           God
           ,
           and
           laid
           slacknesse
           ,
           falshood
           ,
           unjustice
           ,
           and
           cruelty
           to
           his
           charge
           ?
           But
           Abraham
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           doubts
           nothing
           all
           this
           while
           ,
           let
           God
           command
           or
           promise
           the
           most
           strange
           ,
           unlikely
           ,
           unpleasing
           ,
           unreasonable
           thing
           in
           the
           world
           ,
           hee
           will
           not
           question
           it
           ,
           t
           is
           God
           that
           saith
           it
           ,
           and
           therefore
           hee
           is
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           fully
           assured
           that
           hee
           which
           hath
           promised
           is
           able
           to
           doe
           it
           ,
           Rom.
           4.
           21.
           
        
         
           Moses
           had
           a
           faire
           way
           to
           pre●erment
           ,
           he
           was
           learned
           ,
           wise
           a
           proper
           person
           ,
           brought
           up
           at
           the
           Court
           ,
           beloved
           as
           the
           Sonne
           of
           Pharaohs
           Daughter
           ,
           every
           way
           a
           man
           of
           singular
           hopes
           to
           become
           Great
           in
           AEgypt
           .
           This
           would
           have
           made
           a
           Courtier
           of
           these
           times
           to
           have
           borrowed
           many
           a
           point
           of
           Law
           and
           Conscience
           ,
           and
           strained
           hard
           to
           conceale
           his
           Religion
           ,
           denie
           his
           Nation
           ,
           and
           turne
           AEgyptian
           ,
           at
           least
           his
           head
           would
           have
           beene
           hammering
           upon
           a
           piece
           of
           pollicy
           ,
           that
           the
           poore
           Hebrewes
           might
           have
           beene
           much
           releeved
           by
           him
           being
           a
           great
           man
           with
           Pharaoh
           .
           But
           Moses
           hath
           no
           such
           thoughts
           :
           his
           Faith
           turnes
           his
           eyes
           another
           way
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           unto
           the
           Recompence
           of
           Reward
           ;
           and
           then
           Moses
           comparing
           the
           adversitie
           of
           Gods
           people
           ,
           with
           the
           pleasures
           of
           Pharaohs
           Court
           ,
           the
           rebuke
           of
           Christ
           with
           the
           riches
           of
           AEgypt
           ,
           hee
           concludes
           ,
           that
           it
           is
           better
           to
           bee
           a
           bond-man
           among
           the
           
           Hebrewes
           ,
           than
           a
           revelling
           Courtier
           among
           the
           AEgyptians
           ,
           that
           its
           farre
           ,
           farre
           better
           to
           bee
           poore
           and
           religious
           for
           Christs
           sake
           ,
           though
           rebuked
           and
           scorned
           of
           the
           world
           ,
           than
           to
           be
           great
           and
           ungracious
           .
           Heb.
           11.
           24
           25.
           26.
           
           In
           a
           word
           ,
           reade
           that
           whole
           chapter
           once
           and
           againe
           ,
           and
           see
           what
           is
           the
           practice
           and
           power
           of
           Faith
           in
           the
           Saints
           of
           God
           ;
           you
           shall
           behold
           in
           them
           an
           absolute
           ,
           Vniforme
           and
           constant
           resolution
           to
           beleeve
           God
           above
           and
           against
           all
           that
           can
           bee
           opposed
           :
           when
           temptations
           come
           on
           every
           side
           ,
           reproaches
           ,
           bonds
           ,
           imprisonment
           ,
           banishment
           ,
           the
           sword
           ,
           the
           fagot
           ,
           the
           gibet
           ,
           and
           a
           thousand
           difficulties
           present
           themselves
           ,
           their
           faith
           makes
           way
           thorough
           all
           ,
           and
           come
           what
           〈◊〉
           come
           ,
           they
           are
           resolved
           to
           
             [
             Follow
             the
             Lambe
             whithi●
             soever
             hee
             goes
             ,
             ]
             Rev.
          
           14.
           4.
           
        
         
           For
           Conclusion
           of
           this
           point
           ,
           let
           me
           intreate
           you
           to
           be
           exhorted
           each
           one
           to
           looke
           unto
           this
           matter
           ,
           to
           trie
           how
           his
           heart
           stands
           affected
           in
           point
           of
           religion
           :
           and
           to
           remember
           as
           long
           as
           you
           live
           this
           most
           pretious
           and
           certaine
           truth
           ,
           That
           true
           faith
           is
           uniforme
           ,
           and
           equally
           respecteth
           the
           whole
           revealed
           will
           of
           God
           :
           without
           limitation
           to
           this
           or
           that
           particular
           ,
           without
           reseruing
           to
           our selves
           ,
           such
           or
           such
           a
           wicked
           resolution
           ,
           without
           all
           provision
           that
           no
           inconveniences
           accrew
           unto
           us
           .
           Hee
           whose
           faith
           is
           thus
           patched
           up
           and
           dawbed
           with
           untempered
           morter
           ,
           let
           him
           know
           for
           certaine
           that
           in
           a
           frost
           t
           will
           shatter
           all
           to
           peeces
           ,
           and
           when
           temptations
           beates
           upon
           it
           ,
           the
           whose
           building
           will
           runne
           to
           ruine
           .
           Take
           therefore
           I
           beseech
           you
           that
           counsell
           of
           Christ
           which
           hee
           gives
           in
           this
           matter
           ,
           
             Luk.
             14.
             25.
             
             &
             seq
             .
          
           Great
           multitudes
           then
           as
           now
           ,
           did
           runne
           after
           Christ
           ,
           very
           forward
           to
           heare
           and
           beleeve
           his
           doctrine
           .
           Christ
           turnes
           unto
           them
           and
           tells
           them
           ,
           that
           t
           is
           another
           manner
           of
           matter
           than
           they
           are
           aware
           of
           ,
           to
           bee
           his
           disciple
           :
           Hee
           that
           will
           be
           so
           ,
           must
           hate
           his
           father
           and
           mother
           ,
           and
           wife
           and
           Children
           ,
           and
           brethren
           and
           sisters
           ,
           
           yea
           ,
           his
           owne
           life
           for
           his
           sake
           ,
           forsaking
           all
           ,
           taking
           up
           his
           crosse
           and
           following
           him
           .
           Doubt
           yee
           not
           but
           this
           seemed
           to
           them
           a
           harsh
           doctrine
           ,
           a
           very
           rough
           and
           unpleasant
           religion
           .
           But
           t
           is
           neither
           better
           nor
           worse
           :
           and
           therefore
           our
           Saviour
           bids
           them
           bethinke
           themselves
           what
           they
           have
           to
           doe
           ,
           like
           wise
           builders
           to
           cast
           up
           their
           charges
           aforehand
           ;
           like
           provident
           warriours
           to
           muster
           up
           their
           owne
           forces
           ,
           and
           duly
           consider
           their
           abilities
           ,
           lest
           venturing
           rashly
           ,
           they
           at
           last
           sit
           downe
           with
           losse
           and
           disgrace
           .
           The
           same
           I
           speake
           to
           you
           my
           brethren
           ,
           Sit
           yee
           downe
           first
           ,
           take
           counsell
           ,
           reckon
           the
           cost
           ,
           see
           what
           religion
           will
           stand
           you
           in
           :
           your
           lusts
           must
           be
           crossed
           ,
           the
           world
           must
           be
           displeased
           ,
           and
           despised
           too
           ,
           Sathan
           must
           be
           fought
           withall
           ,
           hazzard
           of
           disgrace
           and
           dammage
           must
           be
           undergone
           ,
           friends
           and
           goods
           and
           life
           must
           be
           parted
           withall
           ,
           if
           need
           require
           ,
           the
           crosse
           must
           be
           borne
           daily
           .
           If
           now
           upon
           these
           conditions
           thou
           art
           heartily
           and
           freely
           content
           to
           plight
           thy
           faith
           to
           God
           ,
           and
           take
           Religion
           with
           all
           its
           inconveniences
           ,
           then
           goe
           on
           and
           prosper
           in
           this
           resolution
           ,
           thy
           heart
           is
           sincere
           ,
           and
           thy
           faith
           sound
           .
           But
           if
           upon
           heady
           and
           slight
           considerations
           thou
           hast
           put
           thy selfe
           forward
           upon
           the
           profession
           of
           Religion
           ,
           not
           forecasting
           the
           worst
           aswell
           as
           the
           best
           of
           it
           ,
           then
           know
           that
           thy
           case
           is
           like
           that
           of
           the
           Scribe
           ,
           Mat.
           8.
           18.
           who
           there
           tells
           Christ
           in
           great
           forwardnesse
           ,
           Hee
           would
           follow
           him
           whithersoever
           he
           went.
           But
           when
           the
           silly
           man
           heard
           Christ
           reply
           otherwise
           than
           hee
           lookt
           for
           
             [
             The
             Foxes
             have
             holes
             ,
             and
             the
             birds
             of
             the
             ayre
             have
             nests
             ,
             but
             the
             Sonne
             of
             man
             hath
             not
             whereon
             to
             rest
             his
             head
             ]
          
           implying
           ,
           that
           there
           was
           little
           hope
           to
           be
           rich
           and
           honourable
           by
           being
           one
           of
           his
           followers
           :
           this
           now
           fits
           not
           his
           covetous
           and
           ambitious
           humour
           ,
           and
           therefore
           upon
           such
           an
           unexpected
           answer
           hee
           slinches
           ,
           Christs
           company
           is
           too
           meane
           and
           poore
           for
           his
           great
           hopes
           ,
           and
           for
           him
           he
           shall
           goe
           alone
           .
           A
           miserable
           thing
           it
           is
           for
           a
           man
           
           thus
           to
           come
           in
           at
           last
           with
           a
           
             Non
             putâram
          
           ,
           I
           had
           not
           thought
           religion
           had
           required
           such
           absolute
           obedience
           ,
           I
           thought
           I
           might
           have
           done
           so
           and
           so
           ,
           and
           yet
           have
           beene
           a
           true
           beloever
           .
           Hadst
           thou
           not
           thought
           it
           ?
           The
           more
           foole
           thou
           ,
           that
           wouldest
           not
           bethinke
           thy selfe
           better
           in
           so
           serious
           a
           businesse
           .
           Thinke
           then
           of
           it
           now
           ,
           and
           thinke
           alwayes
           of
           it
           ,
           that
           hee
           who
           beleoves
           and
           does
           only
           what
           him
           pleaseth
           ,
           hee
           neither
           beleeves
           nor
           doth
           any
           thing
           as
           hee
           ought
           .
        
         
           Thus
           wee
           have
           done
           with
           Faith
           as
           it
           respects
           the
           whole
           course
           of
           Religion
           ,
           and
           every
           part
           of
           the
           Word
           of
           what
           nature
           soever
           .
           Next
           wee
           are
           to
           consider
           of
           True
           Faith
           ,
           as
           it
           lookes
           towards
           the
           particular
           promise
           of
           Grace
           ,
           and
           is
           directed
           unto
           Christ.
           Which
           Act
           though
           it
           be
           particular
           ,
           yet
           is
           of
           greater
           necessity
           and
           excellency
           than
           all
           other
           :
           because
           it
           gives
           ,
           life
           as
           to
           our
           soules
           ,
           so
           to
           our
           beleefe
           of
           other
           things
           ,
           which
           are
           beleeved
           with
           relation
           unto
           Christ.
           Faith
           in
           regard
           of
           this
           particular
           Object
           and
           Act
           I
           thus
           define
           ,
           
             [
             It
             is
             a
             grade
             of
             sanctification
             wrought
             by
             the
             holy
             Ghost●
             in
             every
             regenerate
             man
             ,
             whereby
             for
             his
             owne
             particular
             hee
             trusteth
             perfectly
             unto
             the
             promise
             of
             Remission
             of
             finnes
             and
             Salvation
             by
             Christs
             righteousnesse
             .
             ]
          
           I
           neede
           not
           stand
           at
           large
           upon
           every
           particular
           :
           That
           Faith
           is
           a
           sanctifying
           Grace
           ,
           part
           of
           our
           inherent
           righteousnesse
           ,
           that
           the
           Spirit
           of
           God
           is
           the
           onely
           author
           of
           it
           ,
           that
           a
           regenerate
           man
           is
           the
           onely
           subject
           of
           it
           ,
           these
           things
           have
           beene
           shewed
           heretofore
           .
           The
           Object
           also
           of
           it
           is
           manifest
           ,
           by
           what
           names
           soever
           the
           Scriptures
           expresse
           it
           ,
           namely
           ,
           the
           Lord
           Iesus
           Christ
           ,
           or
           God
           in
           Christ
           ,
           or
           the
           Gospell
           ,
           or
           the
           Promise
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           all
           comes
           to
           one
           ,
           and
           wee
           neede
           not
           be
           curious
           .
           But
           touching
           the
           proper
           Act
           of
           Faith
           as
           it
           justifies
           us
           ,
           a
           little
           more
           at
           large
           .
           It
           consisteth
           in
           Trust
           or
           Reliance
           upon
           the
           promise
           for
           our
           owne
           particular
           ,
           when
           the
           soule
           depends
           wholly
           thereupon
           ,
           looking
           after
           no
           other
           helpe
           .
           You
           have
           
           heard
           heretofore
           that
           to
           .
           Beleeve
           the
           truth
           of
           a
           particular
           promise
           ;
           is
           to
           Trust
           upon
           the
           performance
           of
           it
           to
           mee
           :
           and
           that
           the
           Assent
           of
           Faith
           which
           is
           given
           to
           such
           a
           promise
           is
           properly
           called
           Fiducia
           ,
           or
           Trust.
           Now
           the
           Promise
           of
           grace
           in
           Christ
           is
           made
           unto
           us
           in
           particular
           termes
           ,
           both
           in
           the
           Word
           preached
           and
           Sacraments
           .
           to
           assent
           unto
           this
           promise
           ,
           is
           not
           barely
           to
           acknowledge
           that
           there
           is
           such
           a
           thing
           in
           the
           world
           as
           Remission
           of
           sinnes
           by
           Christ
           to
           bee
           bestowed
           on
           some
           ,
           God
           knowes
           who
           :
           (
           for
           this
           is
           to
           beleeve
           the
           Promise
           ,
           not
           as
           a
           promise
           ,
           but
           as
           an
           History
           )
           but
           this
           assent
           is
           of
           the
           whole
           heart
           ,
           in
           Trust
           ,
           Reliance
           ,
           Dependance
           ,
           Adherence
           ,
           Affiance
           ,
           or
           if
           there
           bee
           any
           other
           word
           expressing
           that
           action
           of
           the
           regenerate
           soule
           ,
           whereby
           it
           casseth
           and
           reposeth
           it selfe
           onely
           upon
           Gods
           Promise
           in
           Christ
           for
           the
           obtaining
           of
           eternall
           ,
           happinesse
           .
           That
           Fiducia
           is
           of
           the
           essence
           of
           Iustifying
           Faith
           wee
           make
           good
           :
        
         
           1.
           
           From
           the
           phraso
           of
           Scripture
           used
           in
           this
           businesse
           .
           Those
           phrases
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           a
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           b
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           and
           c
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           to
           Beleeve
           in
           ,
           or
           upon
           ,
           or
           into
           God
           ,
           Christ
           ,
           the
           holy
           Ghost
           ,
           are
           not
           used
           as
           the
           learned
           know
           ,
           by
           prophane
           Writers
           ,
           but
           only
           by
           Ecclesiastical
           :
           implying
           that
           in
           Divine
           matters
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           signifies
           besides
           the
           naked
           acknowledgement
           of
           the
           Head
           ,
           the
           confidence
           and
           affiance
           of
           the
           Heart
           .
        
         
           2.
           
           From
           that
           opposition
           which
           is
           made
           betweene
           Faith
           and
           distrust
           or
           Doubting
           .
           
             ●am
             .
             1.
             16.
             
             [
             Let
             him
             aske
             in
             Faith
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             nothing
             doubting
             .
          
           ]
           and
           
             Rom.
             4.
             20
             
             ]
             Abraham
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             doubted
             not
             thorough
             unbeleefe
          
           .
        
         
           3.
           
           From
           that
           excellent
           place
           ,
           2.
           
           Tim.
           1.
           12.
           where
           it
           is
           apparant
           that
           to
           beleeue
           ,
           is
           as
           much
           as
           to
           commit
           our selves
           to
           Christs
           trust
           and
           keeping
           .
           
             [
             I
             know
          
           ,
           saith
           the
           Apostle
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             in
             whom
             I
             have
             beleeved
          
           ,
           or
           
             whom
             I
             have
             trusted
          
           ]
           for
           ,
           as
           it
           followes
           
             [
             I
             am
             perswaded
             that
             he
             is
             able
             to
             keep●
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             that
             thing
             wherewith
             I
             
             have
             entrusted
             him
             ,
             or
             delivered
             up
             to
             his
             keeping
             .
             ]
          
           What
           was
           that
           ?
           His
           Soule
           unto
           everlasting
           Salvation
           .
           Wherefore
           to
           Beleeve
           the
           promise
           ,
           is
           with
           Confidence
           and
           Trust
           to
           relye
           upon
           it
           ,
           resting
           our
           soules
           upon
           the
           performance
           of
           it
           .
           Which
           assent
           of
           Faith
           is
           wrought
           in
           the
           soule
           in
           this
           manner
           :
        
         
           1
           A
           man
           is
           inlightned
           to
           see
           his
           sinne
           and
           miserie
           :
           and
           therewith
           an
           utter
           impossibilitie
           to
           satisfie
           God
           for
           the
           one
           ,
           or
           free
           himselfe
           from
           the
           other
           ,
           by
           any
           power
           and
           merit
           in
           heaven
           or
           earth
           ,
           but
           onely
           by
           the
           Name
           of
           Iesus
           Christ
           :
           And
           this
           drives
           him
           from
           seeking
           helpe
           elsewhere
           .
        
         
           2
           The
           promise
           of
           Grace
           is
           proposed
           ,
           and
           Christ
           freely
           offered
           unto
           him
           .
        
         
           3
           Whence
           in
           the
           third
           place
           ,
           the
           Heart
           touched
           by
           the
           Spirit
           of
           Grace
           ,
           drawes
           neere
           unto
           Christ
           ,
           throwes
           it selfe
           into
           his
           armes
           ,
           grasping
           about
           him
           with
           all
           its
           might
           ,
           hiding
           it selfe
           in
           the
           clefts
           of
           this
           rocke
           from
           the
           stormes
           of
           Gods
           furious
           indignation
           .
           It
           bespeakes
           Christ
           in
           all
           termes
           of
           confidence
           and
           affiance
           ,
           My
           Lord
           ,
           my
           God
           ,
           my
           hope
           ,
           my
           fortresse
           ,
           my
           rocke
           ,
           my
           strength
           ,
           my
           salvation
           ,
           Save
           me
           or
           I
           perish
           .
           Have
           you
           seene
           how
           a
           tender
           infant
           in
           the
           apprehension
           of
           some
           danger
           approching
           runnes
           into
           the
           armes
           of
           his
           Parent
           for
           succour
           ?
           so
           doth
           a
           soule
           pursued
           by
           the
           terrors
           of
           the
           Law
           ,
           and
           affrighted
           with
           the
           fearefull
           sight
           of
           Gods
           frowning
           countenance
           ,
           fly
           with
           speed
           into
           the
           bosome
           of
           Christ
           ,
           hang
           upon
           him
           ,
           and
           most
           importunately
           sues
           to
           be
           taken
           into
           his
           protection
           .
           Now
           ,
           one
           favourable
           looke
           from
           him
           is
           worth
           a
           thousand
           worlds
           ,
           and
           if
           he
           will
           but
           say
           unto
           it
           ,
           I
           am
           thy
           salvation
           ,
           it
           will
           not
           exchange
           the
           comfort
           of
           that
           word
           for
           all
           the
           kingdomes
           of
           the
           earth
           .
           Wherefore
           the
           soule
           now
           thinkes
           of
           nothing
           but
           Christ
           ,
           to
           live
           or
           die
           Christ
           is
           all
           in
           all
           with
           it
           ,
           him
           it
           followes
           with
           all
           strong
           cries
           and
           teares
           for
           mercie
           and
           comfort
           ,
           in
           him
           it
           apprehends
           plentifull
           redemption
           and
           all
           sufficiency
           
           of
           salvation
           ,
           and
           therefore
           having
           once
           laide
           hand
           fast
           upon
           him
           ,
           to
           die
           for
           it
           no
           force
           shall
           make
           him
           loose
           his
           hold
           .
           This
           worke
           of
           Faith
           as
           it
           doth
           greatly
           glorifie
           God
           ,
           by
           ascribing
           the
           whole
           honour
           of
           our
           Salvation
           unto
           his
           only
           free
           Grace
           in
           Iesus
           Christ
           ,
           so
           God
           againe
           is
           pleased
           highly
           to
           honour
           it
           above
           all
           its
           fellow
           Graces
           ,
           by
           making
           it
           the
           blessed
           instrument
           of
           all
           the
           comfort
           we
           enjoy
           in
           this
           present
           world
           ,
           thereby
           giving
           us
           assurance
           of
           our
           Iustification
           in
           his
           sight
           by
           Christs
           righteousnesse
           .
           Whereupon
           followes
           in
           their
           times
           ,
           a
           double
           comfort
           unto
           the
           soule
           .
        
         
           1.
           
           Peace
           of
           Conscience
           ,
           resting
           it selfe
           secure
           upon
           the
           stability
           of
           Gods
           promise
           .
           It
           hath
           now
           what
           to
           oppose
           against
           the
           severity
           of
           Gods
           justice
           ,
           and
           the
           accusations
           of
           the
           Law
           ,
           even
           an
           All-sufficient
           Righteousnesse
           in
           Christ
           ,
           able
           to
           satisfie
           them
           both
           to
           the
           full
           ,
           whereupon
           it
           s
           quieted
           ,
           and
           injoyes
           abundance
           of
           sweetest
           peace
           ,
           being
           freed
           from
           those
           terrors
           which
           before
           compassed
           it
           about
           on
           every
           side
           .
        
         
           2.
           
           That
           kinde
           of
           Fiducia
           which
           wee
           call
           assurance
           and
           full
           perswasion
           of
           the
           pardon
           of
           our
           sins
           .
           This
           is
           a
           fruit
           of
           that
           other
           Fiducia
           or
           Trusting
           unto
           the
           promise
           it selfe
           ,
           wherein
           stands
           the
           proper
           act
           of
           justifying
           faith
           .
           And
           it
           followes
           it
           ,
           not
           alwayes
           presently
           ,
           but
           after
           some
           time
           ,
           haply
           a
           long
           time
           after
           much
           paines
           taken
           in
           the
           exercise
           of
           Faith
           and
           other
           graces
           .
           For
           how
           many
           faithfull
           soules
           are
           there
           who
           stedfastly
           beleeve
           and
           rest
           themselves
           only
           upon
           Christ
           for
           their
           salvation
           ,
           who
           yet
           would
           give
           a
           world
           to
           be
           assured
           of
           Gods
           favour
           ,
           and
           fully
           perswaded
           that
           their
           sinnes
           are
           pardoned
           ?
           yet
           aske
           them
           in
           their
           sorrowes
           and
           feares
           ,
           can
           you
           beleeve
           in
           Christ
           ,
           committing
           your
           soules
           unto
           him
           ,
           depending
           only
           upon
           him
           and
           no
           other
           ?
           They
           will
           answer
           ,
           yea
           ,
           I
           cast
           my selfe
           upon
           him
           ,
           let
           him
           doe
           with
           me
           as
           he
           pleaseth
           ,
           while
           I
           live
           I
           le
           trust
           in
           him
           .
           But
           now
           this
           although
           it
           should
           ,
           yet
           will
           not
           satisfie
           
           them
           ,
           they
           want
           joy
           in
           the
           Holy
           Ghost
           ,
           there
           's
           no
           testimony
           of
           the
           Spirit
           in
           them
           ,
           they
           have
           no
           peace
           ,
           no
           sense
           and
           inward
           feeling
           of
           Gods
           love
           ,
           and
           therefore
           they
           cannot
           be
           assured
           that
           their
           sinnes
           are
           pardoned
           ,
           and
           that
           they
           be
           in
           Gods
           favour
           .
           Whereupon
           they
           'le
           be
           ready
           to
           fall
           backe
           ,
           and
           tell
           you
           they
           doe
           not
           nor
           can
           beleeve
           in
           Christ
           at
           all
           .
           A
           great
           mistake
           ,
           and
           that
           which
           casteth
           many
           a
           Conscience
           upon
           the
           racke
           ,
           tormenting
           it
           with
           unsufferable
           feares
           ,
           where
           there
           is
           no
           cause
           .
           They
           have
           no
           justifying
           faith
           ?
           Why
           ?
           Because
           they
           want
           full
           assurance
           of
           the
           pardon
           of
           sinnes
           .
           A
           false
           argument
           .
           Iustifying
           Faith
           is
           not
           to
           be
           assured
           of
           pardon
           :
           But
           to
           trust
           wholly
           upon
           the
           promise
           for
           pardon
           .
           Which
           point
           duly
           considered
           ,
           would
           helpe
           us
           to
           a
           singular
           remedy
           for
           the
           consolation
           of
           consciences
           distressed
           about
           point
           of
           their
           salvation
           ,
           who
           whilst
           they
           eagerly
           labour
           (
           and
           I
           cannot
           blame
           them
           )
           for
           an
           experimentall
           and
           sensible
           assurance
           of
           Gods
           favour
           ,
           doe
           too
           too
           much
           neglect
           that
           comfort
           which
           their
           faith
           would
           afford
           them
           ,
           in
           that
           ,
           notwithstanding
           their
           feare
           ,
           they
           are
           able
           still
           to
           commit
           their
           soules
           unto
           God
           as
           to
           their
           faithfull
           Creator
           and
           Redeemer
           .
           These
           men
           should
           doe
           with
           their
           soules
           as
           David
           did
           with
           his
           in
           the
           like
           temptations
           ;
           
             [
             Why
             art
             thou
             cast
             downe
             my
             soule
             ,
             why
             art
             thou
             disquieted
             within
             me
             ?
             ]
          
           Here
           was
           little
           peace
           and
           joy
           ,
           doubts
           still
           arising
           ,
           which
           causeth
           him
           to
           aske
           the
           question
           once
           ,
           againe
           ,
           and
           a
           third
           time
           .
           But
           see
           how
           he
           still
           answers
           
             [
             Wait
             on
             God
             ,
             wait
             on
             God
             ,
             and
             againe
             ,
             wait
             on
             God
             ;
             for
             I
             will
             yet
             give
             him
             thankes
             ,
             who
             is
             my
             present
             helpe
             and
             my
             God
             ]
             Psal.
          
           42.
           5.
           11.
           and
           43.
           5.
           
           See
           ,
           when
           hee
           hath
           no
           comfort
           ,
           here
           's
           his
           comfort
           ,
           even
           his
           faith
           ,
           that
           he
           can
           still
           depend
           upon
           God
           for
           comfort
           .
           The
           further
           explication
           of
           this
           point
           depends
           upon
           the
           resolution
           of
           that
           practicall
           Syllogisme
           ,
           whereby
           certainty
           of
           Salvation
           is
           concluded
           ;
           which
           is
           this
           .
        
         
         
           Whosoever
           beleeveth
           ,
           His
           sinnes
           are
           pardoned
           ,
           and
           hee
           shall
           be
           saved
           :
        
         
           But
           I
           beleeve
           ,
           Ergo
        
         
           My
           sinnes
           are
           pardoned
           ,
           and
           I
           shall
           bee
           saved
           .
        
         
           The
           Major
           here
           is
           of
           Faith.
           The
           Minor
           of
           Sense
           and
           Experience
           .
           The
           Conclusion
           is
           of
           both
           ,
           but
           chiefly
           of
           Faith
           ,
           as
           it
           followes
           on
           the
           premisses
           by
           infallible
           argumentation
           ;
           and
           partly
           of
           sense
           ,
           as
           it
           is
           founded
           on
           the
           inward
           experience
           of
           Gods
           grace
           working
           upon
           our
           soules
           .
           Wee
           may
           take
           comfort
           in
           this
           conclusion
           as
           we
           are
           assured
           of
           it
           by
           faith
           ,
           even
           when
           experience
           and
           sense
           it selfe
           failes
           .
           But
           of
           this
           more
           ,
           when
           we
           shall
           speake
           of
           the
           fruits
           and
           consequents
           of
           Faith
           :
        
         
           FINIS
           .
        
         
      
    
     
       
         Notes, typically marginal, from the original text
         
           Notes for div A09277-e3340
           
             Zach.
             6.
             13.
             
          
           
             Hist
             l.
             6.
             c.
             3.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &c.
             
          
           
             Heb.
             6.
             7
             8.
             
          
           
             AElian
             .
             Vat.
             hist.
             l.
             1.
             c.
             17.
             
          
           
             *
             [
             shew
             much
             love
             ]
             n●rans
             .
          
           
             *
             Whereof
             yet
             many
             as
             left
             unto
             us
             ,
             as
             the
             Cananites
             among
             the
             Israelites
             .
          
        
         
           Notes for div A09277-e5190
           
             Ac●●
             27.
             
             〈◊〉
             .
          
           
             A
             clean
             heart
             ,
             a
             right
             spirit
             .
          
           
             *
             Therefore
             it
             is
             our
             body
             of
             death
             ,
             which
             yet
             hath
             many
             earthly
             members
             .
          
           
             The
             new
             man
             is
             created
             a
             perfect
             man
             ,
             though
             but
             an
             infant
             .
          
           
             *
             As
             infidelity
             of
             our
             corruption
             .
             Gal.
             5.
             22.
             
          
           
             As
             the
             Will
             renued
             is
             at
             once
             disposed
             to
             love
             our
             neighbour
             ,
             as
             well
             as
             to
             love
             God
             ,
             &c.
             
          
           
             *
             So
             Tilenus
             ,
             with
             others
             generally
             ,
             makes
             Faith
             to
             be
             the
             instrument
             of
             Instification
             and
             Sanctification
             ,
             with
             this
             difference
             :
             
               Fides
               Iustificationem
               percipit
               ,
               Sanctificationem
               etiam
               efficit
               .
            
             In
             the
             one
             faith
             is
             an
             instrument
             only
             ,
             in
             the
             other
             an
             efficient
             cause
             also
             .
             Tylen
             .
             Syntag.
             part
             .
             2.
             disp
             .
             45.
             thes
             .
             41.
             
          
           
             Ob.
             
          
           
             *
             As
             who
             should
             say
             ,
             a
             dead
             man
             must
             first
             see
             ,
             speak
             ,
             and
             goe
             ,
             before
             he
             have
             life
             in
             him
             .
          
           
             Sol.
             
          
           
             Eph.
             1.
             22.
             
             &
             4.
             15.
             
             Gal.
             2.
             20.
             1.
             
             Cor.
             6.
             17.
             
          
           
             None
             can
             call
             Christ
             Lord
             but
             by
             the
             holy
             Ghost
             .
          
           
             Rom.
             10.
             20.
             
          
           
             Christ
             is
             made
             unto
             us
             life
             ,
             righteousnesse
             ,
             &c.
             
          
           
             Vnlesse
             we
             will
             maintaine
             the
             Popish
             Limbus
             .
          
           
             He
             hath
             loued
             vs
             and
             chosen
             vs
             ,
             &c.
             Deut.
             7.
             7.
             8.
             
             &
             10.
             15.
             1.
             
             Ioh.
             4.
             19.
             1.
             
             Pet.
             1.
             3.
             
             Tit.
             3.
             5.
             7.
             
             Eph.
             1.
             4.
             9.
             2.
             
             Tim.
             1.
             9.
             
             Rom.
             11.
             5.
             
             &
             9.
             11.
             
          
           
             God
             so
             loved
             the
             world
             ,
             &c.
             
          
           
             Col.
             1.
             13.
             
          
           
             Ioh.
             6.
             29.
             
          
           
             and
             1
             Cor.
             12.
             
             
               〈◊〉
               〈◊〉
            
             .
          
           
             Heb.
             102.
             2
             ,
             23
             
          
           
             1
             Pet
             1.
             28.
             
          
           
             The
             loue
             of
             God
             is
             shed
             abroad
             in
             our
             hearts
             by
             the
             Holy
             Ghost
             .
          
           
             Col.
             2.
             9.
             
          
           
             Act.
             10.
             38.
             
          
           
             1
             Cor.
             3.
             
          
           
             Ioh
             ,
             9.
             25.
             
          
           
             Anat.
             Armin.
             
          
           
             For
             in
             him
             we
             liue
             and
             move
             ,
             &c.
             
          
           
             2
             Cor.
             3.
             5.
             
          
           
             Psal.
             115.
             8.
             
          
           
             Psal.
             116.
             
          
           
             *
             Iphicrates
             Arist
             Rhet.
             l.
             1.
             cap.
             9.
             
          
           
             *
             Rom.
             8.
             28
             30
             
             Gal.
             1.
             15.
             
          
           
             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
             therefore
             some
             of
             the
             Ancients
             did
             erroneously
             give
             the
             Supper
             to
             Infants
             .
          
           
             Luc.
             17.
             
          
           
             Zach.
             10.
             8.
             
             Ioh.
             10.
             3.
             4.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             in
             Holinesse
             .
          
           
             Quest
             -
             1.
             
          
           
             Exod.
             31.
             3.
             
             &
             35.
             31.
             
          
           
             *
             As
             de
             Coelo
             .
             l
             1.
             c.
             10.
             
             De
             Mundo
             ,
             cap.
             11.
             12.
             
             Physic.
             l.
             8.
             
          
           
             De
             nat
             .
             Deor.
             lib.
             1.
             
          
           
             1.
             
          
           
             Mat.
             16.
             17.
             1
             
             Cor.
             2.
             21.
             
             &
             2.
             6.
             
             &
             seq
             .
             1
             Pet.
             1.
             12.
             
          
           
             2.
             
          
           
             3.
             
          
           
             *
             As
             Bellar.
             absurdly
             holds
             Lib.
             1.
             de
             missa
             .
             cap.
             20.
             
          
           
             Mat.
             6.
             
          
           
             Deut.
             6.
             25.
             1
             
             Tim.
             1.
             5.
             
          
           
             *
             This
             opinion
             of
             Arminians
             of
             the
             bestowing
             of
             grace
             vpon
             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.
             
          
           
             〈◊〉
             ▪
             Quest.
             
          
           
             And
             so
             Adam
             had
             Sufficient
             strength
             to
             stand
             ,
             because
             it
             would
             have
             upheld
             him
             being
             assaulled
             ,
             if
             he
             had
             then
             made
             use
             of
             it
             as
             hee
             should
             .
             But
             that
             he
             did
             not
             .
          
           
             〈◊〉
             .
          
           
             2.
             
          
           
             *
             And
             so
             in
             Adam
             who
             was
             endued
             with
             all
             inward
             abilities
             to
             doe
             whatsoever
             God
             should
             command
             ,
             there
             needed
             nothing
             else
             but
             the
             declaration
             of
             his
             Will
             ,
             and
             Adam
             could
             presently
             obey
             .
             But
             in
             us
             that
             want
             such
             strength
             there
             is
             required
             by
             such
             a
             proposall
             of
             Gods
             will
             ,
             another
             worke
             of
             the
             Spirit
             giving
             us
             power
             to
             doe
             it
             .
          
           
             Iam.
             1.
             18.
             
          
           
             Luk.
             7.
             
          
           
             Eph.
             3.
             7.
             
             Coll.
             1.
             29.
             
          
           
             Nil
             obstat
             quominus
             dicitur
             vel
             sola
             Dei
             meralis
             suasio
             bomines
             animales
             reddere
             spiritueles
             ,
             
               saith
               Grevine
               .
               cont
               .
               A●●es
               .
               pag.
            
             297.
             
          
           
             *
             Namely
             that
             acknowledging
             of
             the
             truth
             which
             is
             according
             unto
             godlinesse
             .
             Tit.
             1.
             1.
             
             So
             Eliah
             to
             Elisha
             ,
             What
             have
             I
             done
             unto
             thee
             ?
             viz.
             that
             thou
             shouldest
             be
             so
             eager
             to
             follow
             mee
             .
             He
             cast
             on
             his
             Mantle
             ,
             said
             nothing
             and
             went
             his
             way
             .
          
           
             The
             Counsell
             of
             a
             Friend
             ,
             and
             the
             perswasion
             of
             God.
             
          
           
             Qualis
             unusquisque
             est
             ,
             〈◊〉
             is
             ●●●is
             ●idetur
             .
          
           
             Rom.
             8
             7.
             
          
           
             a
             Like
             places
             are
             Io●
             .
             2.
             1.
             13.
             
             Esa.
             63.
             10.
             1
             
             Tim.
             3
             8.
             
             Gen.
             6.
             3.
             
          
           
             b
             Mat.
             10.
             24.
             
          
           
             c
             As
             their
             fathers
             had
             done
             Esa.
             6.
             9.
             
             &
             63.
             10.
             
          
           
             d
             For
             these
             were
             uncercumcised
             in
             heart
             &
             eare
             :
             
               id
               est
            
             ,
             unregenerate
             .
          
           
             Such
             are
             2
             Cor.
             5.
             2.
             and
             6.
             1.
             
             Gal.
             1.
             6.
             
             Revel
             .
             3.
             20.
             
          
           
             In
             Act.
             Synod
             .
             Dord
             .
             Sent●●
             .
             Britan.
             Theol.
             de
             3.
             
             &
             4.
             
             Artic
             .
             He
             is
             excusable
             for
             rejecting
             that
             which
             is
             offered
             him
             to
             that
             very
             end
             that
             he
             should
             reject
             it
             ,
             not
             that
             he
             should
             receive
             it
             .
          
           
             See
             Som.
             7.
             10
             ,
             11
             ,
             12
             ,
             13.
             
          
           
             Luk.
             〈◊〉
             .
             16.
             1
             
             Cor.
             3.
             5.
             6.
             
             &
             5.
             10.
             
          
           
             Ioh.
             5.
             25.
             
          
           
             1
             Thes.
             2.
             13.
             
             Eph.
             4.
             20.
             seq
             .
          
           
             3.
             
             Question
             .
          
           
             Contra
             Bogerman
             .
             p.
             363.
             
             Contra
             Tilen
             .
             P.
             337.
             
          
           
             Episcop
             disp
             de
             Perspic
             .
             Scriptur●
             .
          
           
             Arnold
             contra
             〈◊〉
             .
             307.
             
          
           
             a
             Rev.
             3.
             17.
             18.
             
          
           
             b
             Eph.
             5.
             8.
             
          
           
             c
             Io●
             1.
             5.
             
          
           
             d
             1
             Cor.
             2.
             14.
             
          
           
             Psal.
             119.
             
          
           
             Eph.
             1.
             17
             ,
             18.
             
          
           
             This
             their
             opinion
             is
             plain
             ,
             as
             by
             other
             so
             by
             those
             words
             of
             theirs
             in
             their
             Defence
             of
             the
             4.
             article
             ,
             pa.
             164.
             whereunto
             our
             Divines
             proving
             a
             defect
             and
             inward
             disabilitie
             in
             mans
             understanding
             out
             of
             these
             Scriptures
             that
             tells
             us
             we
             are
             Blinde
             ,
             and
             Darknesse
             ,
             &c.
             they
             answer
             that
             these
             Metaphors
             resolved
             into
             their
             proper
             sense
             note
             unto
             vs
             ,
             
               Nihil
               aliud
               ,
               quàm
               (
               ●…egenitos
               )
               rerum
               〈◊〉
               ●arum
               &
               voluntatis
               salutiserae
               ignaros
               &
               nas●ios
               (
               ●uisse
               )
               a●
               proinde
               ●tiam
               à
               dei
               timore
               〈◊〉
               .
               At
               ex
               hoc
               aliud
               nihil
               conclud●
               potest
               quàm
               ●os
               indigere
               Clarâ
               v●ritatis
               propositione
               ,
               ut
               scientiam
               co
               〈◊〉
            
             See
             al●o
             p.
             168.
             169.
             
          
           
             Rom.
             7.
             
          
           
             c
             Ioh.
             14.
             17.
             
          
           
             d
             Mat.
             56.
             
          
           
             e
             Psal.
             
          
           
             f
             1
             Ioh.
             4.
             7.
             
          
           
             g
             Gal.
             5.
             23.
             
             Col.
             3.
             12.
             
             Mat.
             11.
             25.
             
          
           
             h
             Zach.
             12.
             10.
             
             Rom.
             8.
             26.
             
          
           
             i
             Act.
             11.
             23.
             
          
           
             [
             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.
             
          
           
             Even
             in
             sleepe
             there
             is
             peace
             of
             Conscience
             in
             the
             godly
             ,
             and
             that
             is
             a
             fruit
             of
             Fai●…
             .
             Prov.
             3.
             24.
             25
             ,
             2●
             .
          
           
             *
             Act.
             &
             Script
             .
             Synod
             Remonst
             .
             in
             declarat
             .
             sentent
             .
             de
             3.
             
             &
             4.
             
             Art.
             pag.
             12.
             
          
           
             1.
             
             Tim.
             1.
             
             〈◊〉
             .
          
           
             Corrected
             us
             as
             an
             untamed
             Heyfer
             .
             ●●r
             .
             31.
             
             ●8
             .
          
           
             *
             D●…
             .
             S●●t
             .
             ●em
             de
             3.
             
             &
             4.
             ●rt
             p.
             10.
             
          
           
             *
             Prov.
             1.
             24.
             
             &
             seq
             .
             9.
             
             Chron.
             ●4
             .
             2●
             .
          
           
             a
             Ier.
             6.
             16.
             17
             
          
           
             b
             Iob
             ●1
             .
             14.
             
          
           
             c
             ●sa
             65.
             2.
             
             Rom.
             10.
             ●lt
             .
          
           
             d
             Prov.
             1.
             24.
             
          
           
             e
             Ezek.
             12.
             2.
             
             Act.
             28.
             27.
             
          
           
             f
             Act.
             7.
             51.
             
          
           
             g
             Esa.
             63.
             10.
             
          
           
             h
             Mat.
             23.
             27.
             
          
           
             i
             Ioh.
             5.
             34.
             40.
             
          
           
             k
             Psal.
             58.
             5.
             
             Act.
             13.
             46.
             
          
           
             a
             〈◊〉
             Cor.
             6.
             1.
             
          
           
             b
             Mat.
             ●5
             .
             25.
             28.
             
          
           
             c
             Mat.
             13.
             19.
             
             &
             seq
             .
          
           
             d
             Heb.
             6.
             4.
             
             &
             seq
             .
          
           
             e
             〈◊〉
             Pet.
             2.
             21.
             
          
           
             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.
             
          
           
             Ad
             Simplie
             .
             l.
             1.
             quest
             .
             2.
             
          
           
             Psal.
             119.
             
          
           
             Marc.
             14.
             38.
             
             Rom.
             8.
             5.
             
          
           
             Rom.
             7.
             21.
             
          
           
             2
             Cor.
             3.
             17.
             
          
           
             a
             2
             Thes
             5.
             19
             
          
           
             b
             Eph.
             4.
             30.
             
          
           
             c
             Heb.
             3.
             12.
             
          
           
             d
             Psal.
             107.
             11
             
          
           
             Est
             enim
             quaedam
             necessitas
             voluntaria
             ,
             
               as
               Moulin
               truely
               ,
               Anat.
               Armin.
               
            
          
           
             *
             Heb.
             12.
             23.
             
          
           
             2.
             
             Generall
             .
          
           
             Vid.
             Scot.
             sent
             .
             l.
             3.
             dist
             .
             24.
             quaest
             .
             unica
             .
          
           
             Segnius
             irritant
             animum
             demissa
             per
             aures
             ,
             quàm
             quae
             sunt
             oculis
             subjecta
             fidelibus
             .
             
               Is
               true
               only
               in
               comparing
               of
               writing
               and
               speaking
               about
               abstract
               matters
               .
            
          
           
             Or
             let
             a
             groūded
             Scholler
             compare
             the
             conceits
             of
             things
             he
             hath
             now
             by
             his
             owne
             reason
             ,
             with
             those
             which
             had
             he
             being
             a
             novice
             ,
             &c.
             
          
           
             Cognitie
             1.
             
             Abstractiva
             〈◊〉
             evacuat
             sidem
             .
             2.
             
             Intuitiva
             evacuat
             .
             
               Scot.
               ubi
               supra
            
             .
          
           
             *
             The
             cause
             is
             ,
             because
             there
             is
             a
             possibility
             that
             the
             wisest
             and
             honestest
             men
             may
             deceive
             vs
             or
             be
             deceived
             .
             Every
             created
             understanding
             is
             ●…lis
             ,
             and
             therfore
             binds
             not
             o●●
             assent
             .
          
           
             a
             T
             is
             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
             t
             is
             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
             vpon
             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
             .
          
           
             b
             In
             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
             t
             is
             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
             .
          
           
             a
             Num.
             24.
             2.
             
          
           
             b
             Vers.
             3.
             4.
             
          
           
             c
             2.
             
             Pet.
             3.
             21.
             
          
           
             d
             Num
             24.
             13.
             
             [
             I
             cannot
             pas●
             the
             commandement
             of
             the
             L.
             &c.
             ]
          
           
             *
             The
             reason
             is
             ,
             because
             every
             created
             understanding
             is
             evidently
             convinced
             of
             this
             .
             That
             God
             can
             tell
             no
             lie
             .
          
           
             *
             Thus
             prophesie
             and
             gift
             of
             miracles
             are
             joyned
             together
             ,
             Mat.
             7.
             
             〈◊〉
             .
          
           
             Iob
             12.
             
          
           
             The
             booke
             of
             Canticles
             which
             treats
             of
             that
             spirituall
             and
             heavenly
             fellowship
             the
             sanctified
             soule
             hath
             with
             Christ
             ,
             cannot
             be
             throughly
             understood
             in
             the
             true
             life
             of
             it
             ,
             but
             by
             those
             that
             are
             sanctified
             .
          
           
             Laert.
             in
             Socrat
             .
          
           
             Tom.
             3.
             cap.
             8.
             quaest
             .
             1.
             
             §.
             10.
             
          
           
             〈◊〉
             2.
             
             Cor.
             3.
             
             〈◊〉
             .
          
           
             Fides
             non
             habes
             meritam
             ubi
             ratio
             habet
             experimentum
             .
             
               Psa●
               .
               77.
               
               Iohn
            
             20.
             
          
           
             *
             Marc.
             16.
             22.
             
             [
             This
             shall
             not
             come
             to
             thee
             ]
             Mat.
             17.
             23.
             
             [
             They
             shall
             kill
             him
             ,
             &c.
             and
             they
             were
             very
             sorry
             .
             ]
             Ioh.
             20.
             9.
             
             [
             They
             k●ew
             not
             the
             Scriptures
             that
             he
             must
             rise
             from
             the
             dead
             ]
             
               Act.
               1.
               6.
               
               Marc.
               9.
               31.
               
               ●2
               .
               about
               Christs
               temporall
               kingdome
               .
               Act.
               10.
               14.
               
               1●
               .
               34.
               of
               the
               calling
               of
               the
               Gentiles
               .
            
          
           
             Mat.
             13.
             
             3●
             .
          
           
             ●ain
             .
             Idol
             .
             l.
             1.
             
             〈◊〉
             .
             7.
             
             §.
             〈◊〉
             .
          
           
             〈◊〉
             .
             l.
             6.
             
             〈◊〉
             .
             12
             ,
             §
             31.
             
          
           
             1
             King.
             21.
             38.
             
          
           
             Luk.
             24.
             25.
             
             [
             O
             soules
             and
             flow
             of
             heart
             ,
             to
             ●elieue
             all
             the
             Prophets
             hau●
             spoken
             .
             ]
             〈◊〉
             .
             6.
             
             ●0
             .
          
           
             1
             Pet.
             2.
             10.
             11.
             
          
           
             a
             Tom.
             3.
             ●…l
             .
             School
             .
             cap.
             8.
             q.
             8.
             
             Quo●odo
             resoluating
             〈◊〉
             si●e
             ?
          
           
             Ibid.
             Num.
             7.
             
          
           
             1
             Iob.
             2.
             27.
             of
             the
             ●no●uting
             .
          
           
             Luk.
             24.
             45.
             
          
           
             What
             can
             he
             answer
             but
             this
             ,
             I
             know
             it
             ,
             because
             I
             see
             it
             .
             To
             demand
             a
             reason
             of
             bence
             ,
             it
             absued
             .
          
           
             Col.
             1.
             23.
             
          
           
             D●
             .
             Gub.
             lib.
             5.
             
          
           
             ●sa
             .
             5.
             11.
             
             &c.
             
          
           
             Ioh
             39.
             29.
             
          
           
             Iames
             〈◊〉
             .
          
           
             Drusillam
             a
             priore
             eius
             marito
             Azizo
             Emiseuorum
             rege
             bland
             :
             ti
             's
             abduxerat
             Ioseph
             .
             Antiq.
             lib.
             20.
             cap.
             5.
             
          
           
             Matt.
             13.
             45.
             46
             
          
           
             *
             Ibid.
             5.
             5.
             
          
           
             *
             Cap.
             8.
             q.
             2.
             
             §.
             2.
             
          
           
             Bellar.
             de
             ▪
             Iustific
             .
             l.
             1.
             c.
             15.
             
          
           
             *
             Polan
             .
             Synta
             .
             l.
             1.
             c.
             32.
             
          
           
             Iob
             5.
             27.
             
          
           
             2
             Reg.
             17.
             41.
             
          
           
             Ez●
             .
             4.
             2.
             
          
           
             a
             Ioh.
             1.
             12.
             
             Rom.
             10.
             14.
             
          
           
             b
             Rom.
             4.
             5.
             
             Act.
             16.
             31.
             
          
           
             c
             Eph.
             1.
             12.