A sober enquiry into the nature, measure and principle of moral virtue, its distinction from gospel-holiness with reflections upon what occurs disserviceable to truth and religion in this matter : in three late books, viz. Ecclesiastical policy, Defence and continuation, and Reproof to The rehearsal transpos'd / by R.F.

CHAP. IV. (Book 4)

(1) The Principle in the strength of which Moral vertues are acquired, and moral a∣ctions performed, taken into consideration. Determined by the Philosophers to be no∣thing but our Faculties and the improve∣ment of them by objective helps. (2) The same affirmed by the Pelagians. (3) The Judgment of a late Author as to this par∣ticular Inquired into, and found coinci∣dent with the former. (4) Several Things lay'd down in order to the better discussion of the extent of the promised power. (5) What we may arrive at in the meer strength, and through the improvement of our Natural Abilities distinctly proposed. (6) The deficiencies that occur in those Du∣ties which Men in the vertue of the foresaid Principles do perform. (7) several Du∣ties to which by the best improvement of Natural Abilities we cannot arise. (8) The Necessity of an infused Principle inferred thereupon and further demonstrated. (9) The whole concluded.

§. 1. The Rule & Measure of Moral Ha∣bits

& acts was in the former Chap. Enqui∣red into; and if the reasons there produced hold good, they yield us this result, viz. that in order to our conduct in the Duties of Re∣ligion there needs an other light than that of Nature. We come in the next place to consider the other great Instrument of Mo∣rality, namely, The Principle in the strength and power of which Moral Habits are ac∣quired and Moral actions performed. Now the Philosophers knew no other Principle of Mora∣lity but innate ability and Natural Power.* 1.1 Iudici∣um hoc omnium mortalium est, fortunam a Deo petendam, a seipso sumendam esse sapien∣tiam; all men are agreed that as we are to ask external good things of God, so we are to trust only to our selves for the acquisi∣tion of vertue, saith Cicero. de Nat. Deor. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The adeption of vertue is in our own power, saith. Alex. A∣phrodis. lib. de fato § 27. As men attain skill in Trade's by discipline and exercise, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, In the same manner do we attain Habits of vertue; idem ibid. There is nothing more absurd, saith Tully, than to affirm that men may of their own accord be vicious & also not vertuous; Academ. Quest.

lib. 4. §. 39. And therefore he tells us elsewhere Neminem unquam acceptam Deo retulisse virtutem; propter virtutem e∣nim jure laudamur, & de virtute recte glo∣riamur, quod non contingeret si id donum à Deo non a n••bis haberemus, That no man ever thankt God for being vertuous, &c. de Nat. Deor. That this was the general opi∣nion of the Philosophers, we have de∣monstrated more fully, chapt. 1. §. 3. Be∣ing unacquainted with the Revelation of the Word where supernatural and divinely communicated strength is only promised and unfolded; no better could be expect∣ed from them, nor do I know upon what ground they could have lay'd claim to more. As for those expressions which we meet with in the Platonists, concerning the Divine Infusion of Vertue; It may be ea∣sily reply'd, that they had these Notions ei∣ther immediatly from the Sacred Oracles, or from some who understood the Jewish Traditions, or else that being convinced of their own ineptitude to Vertue, and not knowing whither to betake for relief, they referred themselves to the supreme cause, tanquam 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as one who only could relieve them at a dead lift.

And if this answer be not thought suffici∣ent,

I dare undertake to produce as many testimonies out of the Platonists for the acquisition of Vertue as for the infusion of it; which argues that they were wholly at a loss about the attainment of it; And that they alledged a Divine Communication of it, not because of any foundation they had in the light of Nature for such a persuasi∣on, but because they knew not how else to satisfie themselves in their enquiries about the adeption of it. 'Tis true, all the Phi∣losophers contend for objective helps, by which we may be excited to exert our Na∣tural strength for the adeption of Vertue; but for any active subjective Principle of it besides connate ability, they were so far from allowing it, that they lookt upon it as rather meriting scorn and laughter. Yea those very objective helps which they ap∣plied to, were nothing else but the effects of their faculties, improving Natural Light and the first principles of Reason. Hence Seneca having said that we are more indebt∣ed to Philosophy than to the Gods, for as much as we owe only our lives to them▪ but are obliged to Philosophy that we live vertu∣ously; he adds, cujus scientiam (puta Phi∣losophiae) nulli dederunt, facultatem omni∣bus, whereof they have communicated the

actual science to none, though they have given faculties and powers whereby it may be attained to all, Ep. 90. The great Ob∣jective Medium they trusted to, for the get∣ting of Vertue, was Moral Philosophy, as we have demonstrated, chap. 1. § 3. Now this, take it in all the parts & kinds of it, whe∣ther Dogmatick, wherein the Aristotelians excelled; or Exhortative, wherein the Stoicks were most eminent; or Characte∣ristical, wherein the Pythagoreans and Platonists transcended, was nothing but the product of Humane Reason improving Natural Light and congenite Notions. But for any subjective Principle besides their meer faculties they knew none.

§. 2. With the Philosophers do the Pe∣lagian as to the substance at least of their Dogmata agree; Philosophy being the se∣minary of the Pelagian Heresie, and their chiefest notions being derived from thence. Virtutes non infundi divinitus, sed bene vi∣vendi consuetudine parari contendunt Pela∣giani; The Pelagians affirm, saith Austin, that Vertues come not by divine Inspiration, or Infusion, but that they are acquired by a sober course of life, Epist. ad Demet. & lib. de gestis Pelag. cap. 14. Non esi liberum Arbitrium, si Dei indigeat auxilio, quoniam

in pr••prid voluntate habet unusquisque fa∣cere aliquid vel non facere; Did we need a∣ny internal subjective assistance from God, humane freedom would be overthrown, a po∣wer of acting and not acting belonging es∣sentially to the Will; decima propositio affixa Pelag. in Concil. Diospolit. 'Tis true, they pretended to own Grace, but as Austin says, it was ut Gratiae vocabulo frangerent invidiam, That they might avoid envy and contradiction, and escape these imputati∣ons that they were justly liable to; lib. de Grat. Christi. cap. 37. For by Grace they understood no more than Natural Power. Dei Gratiam (saith Austin concerning Pe∣lagius) non appellat nisi Naturam, qua li∣bero Arbitrio conditi sumus; lib. de Nat. & Grat. Notwithstanding the several al∣terations and amendments which they seem'd to make in their opinion, yet as to the point of an inward subjective principle they never granted any more than the Es∣sential faculties of our Nature. Both the adjutorium legis and the doctrina & exem∣plum Christi, with which they palliated and glossed their opinion concerning the Grace of God, and which was the highest they ever arose in the explication of the Doctrine of Grace, are only external Mo∣ral

Principles: Neither the one, nor the o∣ther have any alliance to an inward physi∣cal Principle. Which made the Fathers of the Council of Carthage say justly of them, nullum relinquunt locum gratiae Christi qu•• Christiani sumus, that they left no room for the Grace of Christ, &c. ad Innocent. Pap. And others say of them, totum quod Chri∣stiani sumus nituntur evertere; that they endeavoured to overthrow the whole, by which we are Christians, Patres Concil. Milevit. ad eundem. apud August. Epist. 93.

§. 3. With these doth the opinion of a late Author seem to coincide. Now for as much as this seems a charge of very great consequence, if it be found true, we shall search a little the more into his own writings for the proof of it. I know not whether we are to ascribe it to a design in the Author of clouding his Senti∣ments, or to an affection of a declamatory and flourishing way of writing; but I am sure it is come to pass, that as well in this particular, as in some others, he hath not declared his conceptions with that accu∣racy, perspicuity and clearness that was fit. But 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Die is thrown, we have entred our charge, and 'tis incumbent up∣on

us to make it good. Some possibly may think it enough to justifie the foregoing im∣putation, that our Author making the whole of practical Religion to consist in Moral Ver∣tue, and that Grace and Vertue are but diffe∣rent names of the same thing, That there∣fore, seeing the Original Authors of those terms will have all Vertue to proceed from the strenth and improvement of our Natu∣ral abilities, he ought, if he will speak ei∣ther consonantly to himself, or to them, to affirm the same. Others may perhaps reckon it for proof enough, that there are divers expressions scattered up and down his writings, which seem calculated for no other end, but to reflect tacit scorn and contempt upon the Spirit of God and his Work on the minds of men; such is that passage, Eccl. Polit. p. 57. Of the Worlds being filled with a buzz and noise of the Di∣vine Spirit, and that Def. & Contin. p. 343. That the Spirit of God, and the Grace of Christ, when used as distinct from Moral a∣bilities and performances signifie nothing. And that other, Reproof to the Rehears. Trans. p. 101. That 'tis an impertinent foppery to think of reconciling Gods Method of begetting Faith in the Elect by a power e∣qual to that wherewith he Created the World,

and raised up the Dead, with the power of E∣lection and Free-will. But this method of proceed I wave, and therefore forbear pro∣ducing several other expressions of a much worse complexion. The same candidness I desire from an Adversary in the repre∣sentation of my own opinion, I profess my self ready to show in the taking the mea∣sure of anothers, and therefore avoyding all collateral accidental expressions, how much so ever accommodated to serve my design, I shall confine my enquiry to those parts of his discourses, where he purposeth and designeth the giving an account of his Sentiments in this matter. Virtues (saith he) in the first ages of Christianity, were stiled Graces, because they were the effects of meer favor, whereas now they are the joynt-issues of our own industry, and the Spirit of God cooperating with our honest endeavours; and therefore they cannot now with so much propriety of speech be stiled Graces, because they are not matter of pure infusion, though they may be allowed the title still in some pro∣portion, because they are in some proportion produced by the special Energie and coopera∣tion of the Holy Ghost. In the same man∣ner as these Abilities bestowed upon the A∣postles without the concurrence of their own

industry were called gifts, though now they might be more properly expressed by other Names, notwithstanding that we owe them to the Blessing of God upon our studies and en∣deavours. And what was then the gift of Tongues, is now vulgarly called skill in Languages, and what was then the gift of utterance, is now the Art of El••quence and Rhetorique; Def. & Contin. p. 329, 330. If these expressions, being duely consider∣ed, do not justifie what I have entred in charge against the said Author, I shall be ready not only to acknowledg my own ig∣norance in judging of the sense and mean∣ing of the commonest proposition, but to crave him pardon for having injured him in a matter of so great import, and to such a degree. Surely, if Grace be not a matter of pure infusion, as our Author expresly affirms that it is not▪ it can be nothing but an effect of our Essential powers, and of the improvement of our Reasons and Natural abilities. There is no other way besides one of these two, in which it can be obtained. To pretend any special Energy of the Holy Ghost in the production of Grace, distinct from an infusion of a new principle determining, elevating, and a∣dapting our faculties to concur as vital prin∣ciples

in the performance of those acts, to which they were antecedently inept, is to allow Him at most but a Moral influence, which consists only in Objective Motives, in the begetting of it. 'Tis true, greater external helps do even in this respect fall to the share of those who live under the Gospel, than the Heathen were priviledg∣ed with. The inducements to Vertue laid down in the word, vastly exceeding those proposed by Philosophers. But as for any active inward principle of Obedi∣ence, There can be none according to the Hypothesis of our Author besides Natural Power. Again, If Graces be no other∣wise attained, than skill in Languages, the art of Eloquence and Rhetorique are; and if that be the reason why in propriety of speech, those ought not now to be called Gra∣ces, no more than these ought to be stiled Gifts; as our Author plainly affirms: It necessarily follows, that the only Principle of Grace and of all the obedience that proceeds from it, is nothing else but Na∣tural Power, and connate ability of mind; for as much as no man lays claim to any higher principle for the acquisition of Arts but his Faculties. Men become not Phi∣losophers or Physitians, &c. by inspirati∣on,

nor are any infused principles pretend∣ed as necessary thereunto. The Blessing of God upon our studies and endeavours, implies no such thing as the communica∣tion of Habits, of Learning and Science to us, but is by all that I know of, otherwise sensed and explained. Though this one passage be enough to lay open the mind of the foresaid Author in this matter; yet be∣cause to discover some mens sentiments is sufficient to refute them; for as Hierome saith in a like case, Ecclesiae victoria est vos ••perte dicere quod sentitis, sententias vestras prodidisse, super••sse est: Ep. ad. C••esiphon. I shall therefore subjoyn a few exp••essions more which I meet with to the same pur∣pose in the foresaid book; In short (saith he) the whole state of this Question (being discoursing about the identity of Vertue and Grace) is plainly this: That in the days of the Apostles, the Divine Spirit prov∣ed it self by some clear and unquestionable Miracle, and that was the rational evidenc•• of its Truth and Divine Authority; but in our days it proceeds in an humane, and in a rational way joyning in with our Understand∣ings and leading us forward by the Rules of Reason and Sobriety, by threatnings, and by promises, by instructing our faculties in

the right perception of things, and by disco∣vering a fuller evidence and stronger con∣nexion of Truths, ibid. p. 334. Though any learned person will easily discover the drift and intendment of this passage, yet it be∣ing so proposed, and containing such a mix∣ture of truth and falshood bended toge∣ther, that 'tis difficult for a common Rea∣der to discern the leaven and poysonous ferment that is wrapt up in it; I shall take a farther survey of it. There are some men so accustomed to twist and interweave things of a heterogeneal nature one with a∣nother, that it requires considerable skill to make a due separation and disposal of the several ingredients of their compositi∣on to what they are shapen and designed to subserve. In the first place, I know none of all the Assertors of supernatural infused Grace, who pretend the overthrow of the Rules of Reason and Sobriety by Gods working immediatly and effectually upon the Souls of men. We attribute no such violent motion to Gods Spirit upon ours, as overthrow our powers and faculties. By a Communication of a vital principle, the Soul is attempered in its inward frame to the things its moved to. Through the introduction of the New Nature, our fa∣culties

are connaturalized to their duty. The Soul being irradiated with a Divine Light, and having a new strength trans∣fused into it, is carried to its object out of choice, and upon conviction. Nor do I know any in the second place that preclude the use of promises and threatnings, or who affirm that the Spirit of God in the Regeneration and Renovation of Sin∣ners, acts abstractedly from, and in∣dependently on the Word. No; the dispensation of the Word, is Gods power un∣to Salvation; the vehiculum spiritûs, the Chariot of the Spirit; the Seal by which he impresseth his Image. An attendence to the Reading and Preaching of it, is what they press every man earnestly to, and that all impulses be examined by it. That which I except against in this Paragraph of our Author, is this, that all allowed to the Spirit of God in his dealing with the Souls of men, is, that he acts only Objectively in ministring Arguments of Conviction to them: For that was the alone end of mira∣cles, and that is our Authors intendment by the Spirits proceeding in an humane way. Now this supposeth the whole subjective power to reside naturally in our selves, and that all the assistances of the Spirit, serve only to excite it, and to awaken us to ex∣ert

our natural abilities: nor is this new; There are some others in whose writings our Author seems not a little conversant, who have gone before him in these appre∣hensions. Novas autem qualitates creari, seu produci non est necesse. It is not necessa∣ry that any new qualities should be created or produced in us; Stoinski coetus Racov. Minister ad Crell. Nonne ad credendum Evangelio, Spiritus S. interiori dono opus est? Nullo modo; Is not the inward opera∣tion of the Holy Ghost necessary in order to our believing (he means savingly) the Gos∣pel? by no means. Cateches. Racov. Est àutem probitas nihil aliud quam recté agendi studium, a recto rationis judicio pr••∣fectum; Holiness is nothing but an endea∣vour of living uprightly in the strength of, and in the pursuance of Right Reason; V••l∣kel. lib. 4. cap. 1. Causa proxima▪ probita∣tis est ipsa voluntas seu arbitrium nostrum, cujus ea est vis ac potestas, ut in quam velit partem libere se i••clinet: The immediate cause of Holiness, is the Will it self, whose Power and Ability is such, that it can deter∣mine it self to Good or Evil, as it pleaseth, Crell. Eth. Christian. lib. 2. cap. 2. Non est Spiritus Sanctus qui necessario requiritur ad vim & efficaci••m ••verbo Dei concilian∣dam,

quippiam diversum ab ipso verbo; The Holy Spirit that is required to make the Word effectual, is nothing but the Word it self; Socin. de Justif. p. 27. Homo audito & in∣tellecto Dei verbo sine ulla alia, nedum sol•• speciali Spiritus Sancti operati••ne, potest se reipsa ad Deum convertere; Men through the help and assistance of the word heard and understood, may convert themselves to God, without any other, much less special opera∣tion of the Holy Ghost; Schlichting cont. Meisner. de Servo Arbitrio. p. 88. Non requiritur supernaturale lumen, potentiae superinfusum, mentem elevans ad intelli∣gendum & credendum Scripturis; There is no supernatural infused light necessary for the understanding and believing of the Scrip∣tures; (he understands a Salvifick know∣ledg and belief of them) Episcop. disp. 5. Thes. 3. An ulla actio Spiritus immediata in mentem aut voluntatem necessaria sit aut in Scriptur••s promittatur, ad hoc, ut quis cre∣dere possit verbo extrinsecus proposito? ne∣gativam tuebimur; whether besides the ex∣ternal Promulgation of the Word, there be any immediate operation of the Spirit upon the Understanding or Will necessary? We undertake the defence of the Negative; idem in Thes. privatis ad Disput. 46. Co∣rol.

Nihil obstat quo minus vel sola grati•• Moralis homines Animales Spirituales red∣dat. Nothing hinders, but that men may be regenerate in the alone Vertue of Moral suasion; Grevinchov. Vim suam exerit Dei Spiritus qui illuminare mentes nostras dicitur, non quod novum lumen iis infun∣dat. Volzog. de Script. Interpret. p. 254. Gratia neque nobis neque Scripturae novum lumen inserit, Velthuis. de usu Rationis, p. 70. Regeniti & non regeniti cognitio de rebus & mysteriis fidei non differt luminis ratione, idem. ibid. p. 9. I have been the more prolix in these citations, that we may the better understand whom in this mat∣ter we have to conflict withal, and from whom these Notions are derived that are with so much confidence obtruded of late upon us.

If it be excepted that the person con∣tended with, seems to allow a subjective principle of Grace distinct from▪ our Natu∣ral faculties; For he expresly affirms, That if he did not believe the influences of the Spirit upon the minds of men, he behoved to explode the Lords Prayer it self as a foolish and insignificant Form, seeing the greatest part of its Petitions are things of that nature, as that they cannot be accomplished any other

way than by the efficiency of the divine Spirit upon ours. Def. & Contin. p. 334. I Answer. (1.) 'Tis not unusual with some men both virtually and formally to contradict them∣selves: And the Author whom we are replying upon seems to be endowed with a particular faculty that way, as might be justified in many instances. (2) 'Tis known that both the Pelagians and Socini∣ans profess themselves the Friends and Patrons of Grace, and yet those who are acquainted with the mistery of their Prin∣ciples, know that, saving the Revelation of God in the Scripture, they meant no more by Grace, but Nature and the Humane Faculties. — Fronte placent quae fine latent.

We readily grant that the Arguments proposed in the Scripture, may in a certain sense be stiled Grace, but what affinity hath this to the inward ingraft principle that we are inquiring after? It were too plain a de∣fiance of the Gospel to renounce all inward Grace in express Terms; and yet as some, who seem to extoll grace exceeding∣ly, explain it, no less is intended. See this proved by Mr. Trueman in his Discourse of Natural and Moral Impotency, a pag. 60. ad pag. 69. and in his other discourse con∣cerning

the Rectifying of some prevailing Opinions, a pag. 244. ad pag. 259.

§. 4. Having declared the Apprehensi∣ons of the Philosophers and Others, con∣cerning the Principle of Moral Vertue, namely, that both Habits and Acts pro∣ceed from the strength and improvement of our Natural Abilities. Before we come to inquire, how far Natural Abilities se∣conded with the assistance not only of Philoso∣phy▪ but of Revelation, may carry men in Practical Obedience. There are several things of great import, both for the vindi∣cating the Divine Goodness and Justice, and the convincing us of our Guilt, notwith∣standing any Impotency which we labour naturally under, which I design a little to unfold as well as to propose. First then;

Notwithstanding any Congenite Original impotency that men labour under, They might do more in the discharge and performance of the Duties of practical obedience, were it not for contracted Evil Habits and customs. Custom in any thing is commonly stiled another Nature, and not much amiss, the power and efficacy of it being so great. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Custome is an ascititious Nature say both Aristot. and Galen. Tanta est corruptela malae consuetudinis ut ab ea

tanquam igniculi extinguantur a Naturâ dati, exorianturque contraria vitia: so great is the infection of evil custom, that the seeds of vertue communicated to us by Nature are choaked by it, and vices contrary there∣unto begotten; Cicer. A Habit in any thing is as Galen calls it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a lasting and hardly dissolvable dispositi∣on. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Long use and exercise becomes at last Nature, E∣venus in Aristot. Consuetude in sin doth so corroborate men in it, that a vicious per∣son cannot do well 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, even if he would; (which I suppose is no more but that he cannot obtain of himself to do it) Arist. ad Nicomach. lib. 3. Through an inveterate inclination of Will, men be∣come so addicted to Evil, and so averse and disaffected to Good, that no Argu∣ments to the contrary weigh with them. They grow so alienated by impure Habits, that all Vertue becomes distastful and wickedness grows a pleasure. Much of our Impotency to good is derived upon us by a familiarity with sin. Can the Ethi∣opian change his skin? or the Leopard his spots? then may ye also do good, that are accustomed to do Evil, Jer. 13.23.

Secondly, They that have the Gospel are thereby brought into a considerable capacity of doing more than they that want it can. Nor do I mean this only extensively, that they are instructed about those duties whereof these are wholly Ignorant. For in that case God will proceed with men ac∣cording to the measure of light that every one hath; and as Austin says of those with whom the knowledg of Christ and the Gospel never arrived, veniam habebunt propter infidelitatem, damnabuntur ver•• propter peccata contra naturam; and a greater than Austin tells us, That as many as sinned without Law, shall also perish with∣out Law, &c. as many as have sinned in the Law, shall be judged by the Law, Rom. 2.12. But I understand it with relation to those very Duties which the Heathen had some light concerning, and various helps for the performance of. For with respect to these, We, unto whom the Light of the glorious Gospel is come, have advantages infinitely beyond them who never enjoy'd that vouchsafement. The Declaration of our Duty is more clear as well as full. The Religion of Nature, and precepts of Moral goodness are unfolded with more perspicui∣ty and plenitude in the Scriptures, than in

any, or all the writings of the Philosophers. Moral Vertues were never so established by the Light of Reason, as they are by the Laws of the Gospel. Here is no crooked line, no impure mixture, nor Vice ob∣truded for vertue. In a word, 'tis only the Bible that gives us a compleat systeme of the Laws of Nature, and therefore, we who live under the dispensation of the Gos∣pel, have an advantage even of Moral O∣bedience ministred unto us, that the Pagan world never had. Our Obedience is also endeared to us by nobler promises than the Pagan Philosophers were ever made ac∣quainted with; and th••se promises are at∣tended with all the motives of credibility. 'Tis likewise enforc'd under severer penal∣ties than either Virgil or Homer in their Romantick description of Tartarus ever dream'd of. Nor is there in all the Ethicks of the Grecians and Romans such an induce∣ment and incentive to practical Obedience, as the incarnation of the Son of God is; nor such a matchless pattern of Universal Vertue, as the life of the ever blessed Jesus sets before us. So that upon the whole, we, who have the light of the Scripture, are more inexcusable in our faileurs and crimi∣nal in our miscarriages, than those who liv∣ed

under the conduct of meer Reason were capable of being.

Thirdly, How great soever the inability derived to, and entayl'd upon us by the Fall be, yet no man ever did what he might have done. We complain of weakness, but who acts the power he is imbued with? We palliate our disobedience by pre∣tences of Impotency, but where is the man that ever exerted to the utmost the strength he had? We put fallacies upon our Souls by seeming to bewayle our want of strength, when in the mean time we neglect to exercise the Ability we are en∣dowed with. Though we cannot accep∣tably perform obedience, save from a re∣newed principle, yet may we not be found in the discharge of the Material part of Duties? Though we cannot act holily as Saints, yet we may act Rationally as Men. Though we be meerly passive in the re∣ception of the first Grace, yet may we not be found in an exercise of means prescrib∣ed by God in order to it. We may read the Bible as well as a Romance, and hear a Sermon as well as see a Play. Do we serve the Providence of God for the obtaining of outward supplies, and may we not serve his promise for the receiving of Grace? Can

we ask bread of God, and can we not beg his Spirit? It will be then seasonable to plead our weakness, when we have acted up to the utmost of our strength. Where is the man that can acquit himself from O∣missions, which he might have prevented, and Commissions which he might have a∣voided. As for the Heathen Philosophers, some of which are thought to have acted Natural Abilities to the utmost of what (with no better objective helps) they could arrive at; it were no difficult undertaking to demonstate, that as they wonderfully prevaricated in what by a due exercise of their Faculties they might have known, so they no ways answered what they knew and professed. Were Lucians testimony of any significancy, the very best of them were stark naught. However I think there was neither slaunder nor immodesty in that censure of his, that comparing their lives with their moral instructions, he found no harmony betwixt the one and the other; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Menippo. Nor do I know any of them in reference to whom that of Anaxippus may not be ad∣mitted, that how wise soever they were in

their Doctrines, they were at best but Fools in their Practice.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 apud Athene.

What Seneca fastneth upon others of them, Quod probi esse desierunt cum docti e∣vaserint, that they ceased to be Moral when they became Learned, I am sure holds true in an eminent degree of himself. I am not willing to offend the Manes of those anci∣ent Heroes, otherwise I could not only from Poets and Satyrists, but from Histo∣rians of credit, produce enough against them. So that Fourthly, There is no room for that question agitated with so much warmth betwixt the Remonstrants and Anti-Remonstrants whether Grace be due to those that improve Natural strength, for as much as never any did, or will improve it as they ought and might? It is true, it were not hard to be proved, that supposing men to do what they could, yet no one can chal∣lenge Grace upon the foot of desert; and that God doth no where promise to give it upon the account of any antecedent either condignity or congruity in us. Meritis

impii non gratia, sed paena debetur. Austin. Epist. 105. To him that hath shall be given, Math. 13.12. carries in it a plain other in∣tendment than some men of prepossessed judgments would wrest from it. It relates at most to a bestowment of more of the same kind. Were the right and due use of the Talents of Nature, the rule and mea∣sure according to which God proceeds in the dispensing of Grace, it would by the Rule of contraries follow that those who either through supiness or compliance with the inescations of the Animal life, fail in a due improvement of them, are to have no lot nor inheritance in any supernatural Do∣nation. God promiseth sinners pardon if they believe, but in the Covenant made with us, he neither absolutely nor conditio∣nally promiseth the Grace of believing to any. His purpose of giving Grace to some, amounts not to a promise claimable by any individual person. And as for the promise of a seed made to Christ, it respects as the condition of it, what He did, not what We do: Nor is it possible to understand who are within the verge of that promise, but by the event. But were there no o∣ther Obex to hinder our challenging the communication of Grace, our neglect to

improve the power we are naturally vest∣ed with, is enough to stop the mouths of all Man-kind. 'Tis plainly to trifle to dis∣pute about the Consequent of a Hypothetical Proposition, relating to life and practice, when it is easie to know that the Antece∣dent which is the condition of its truth and establishment, will never come to pass.

5. Whatsoever men, notwithstanding their impotency, whether congenite or contracted, neglect to do in way of Duty, or practice in way of Sin, they do it upon Motives which to them seem Rational. The Will is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Rational appetite, and always chus∣eth or refuseth upon grounds and motives, though they often prove slight and fallaci∣ous, though the understanding and ••ill be not Faculties either really distinct from the Soul, or from one another, but one and the same entity cloathed with different names from the diversity of its operations. Yet the acts with respect to which the Soul is stiled Will, are not only different from those acts with reference to which it is called Understanding, but also dependant upon them. Nor doth the Soul under the denomination of Will either chuse, or pur∣sue any thing, but what it first under the appellation of Understanding judgeth

good, nor doth it refuse or decline any object, but what it first judgeth pro hic & nunc evil. And if it were otherwise, the Will were not a Rational Faculty, but should act bruitishly in all it doth. Accor∣dingly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is well defined by some to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a consider••••i∣on of things future so far as expedient. Hence no man desires or declines an ob∣ject, but he can give a Reason for it. What-ever men do as men, 'tis upon Ar∣guments and Reasons that prevail with them. Those actions are not Humane, and so not Moral which fall not under the conduct of the Understanding. As 'tis impossible we should chuse or refuse that whereof we have no idea at all (ignoti enim nulla cupido, nullum odium) so 'tis as im∣possible that we should chuse and prosecute what is represented to us as Evil, or refuse and shun what is commended to us by the Understanding as Good; and therefore Sixthly.

Notwithstanding the servitude that wick∣ed men are in to Brutal Lusts and sensual in∣clinations and desires, yet they still retain that Liberty and Freedom of Will which be∣longs to them as men. It is one thing to discourse against the Moral Rectitude of

the Will, and another to impugn its Es∣sential freedom. The contending against Pelagianisme does not necessarily run us up∣on Manichaeisme. We readily acknowledge, that if we stood arrest∣ed with an impotency impeaching our free∣dom of acting,* 1.2 we could be no longer subjects of Moral Government. For as Austin sayes, It is a ridiculous thing to impose praecepts upon him, who enjoyeth not a liberty adapting him to obey them; and as he there adds, It were an Unrighteous thing to condemn us for doing that which we could not help. I am not ignorant what in∣vective language, scurrilous reproaches, and satyrical terms some are accosted with, as if by asserting the necessity of the suc∣cours of Divine Grace, and the inability of men to Good precluding the subjective influence and effectual assistance of the Ho∣ly Ghost, they overthrew humane Liber∣ty and introduced a Fate more irresistible than that of the Stoicks and Chaldeans. Whereas the whole of those mens decla∣mations builds upon a gross prevarication and mistake concerning the Nature of Li∣berty; They suppose Humane Free∣dom

to consist in an aequilibrium to both extreams, or in an absolute indifferen∣cy of acting or not acting, or doing this or the contrary; Whereas it standeth on∣ly in an acting conformably to the judg∣ment, and in doing whatever one appre∣hends that he ought. Nor did the Anci∣ent Philosophers either own or know any other notion of liberty: For they under∣stood by liberty only a Rational spontaneity, and therefore they make Freedom all one with Voluntariness. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Voluntary is that which hath its principle in him that acteth it, who likewise understandeth the particulars of what he acts, Arist. Eth. lib. 3. cap. 3. Nor doth he understand any more by the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by which he ex∣plains liberty, but that these things are in our power, and we are free in our actings about them, to which we are carried by a Rational spontaneity, and a voluntary mo∣tion. That is voluntary which moves and inclines it self conformably to its judgment, saye the Platonists.* 1.3 De∣termination to one Spe∣cies

of Moral actions doth not at all im∣peach our Freedom. God is the prime Free Agent of all, and yet his liberty con∣sists not in an arbitrary indifferency to the love of Good and Evil; but he is so deter∣mined by the Rectitude and Sanctity of his Nature to a delectation in what is Good, that he is not capable of the least propension to an allowance of Evil. Num∣quid, saith August. quia peccare non potest Deus, ideo liberum arbitrium habere ne∣gandus est? Shall we say that God is not a Free Agent, because he cannot sin? de Civit. Dei lib. 22. cap. ult. God is most Free, because he is most Rational, and al∣ways acts suitably to his own infinite Un∣derstanding. The obedience of our Lord Jesus Christ being highly meritorious, be∣hoved likewise in an eminent manner to be voluntary. (For no man praiseth or re∣wards an action that is not spontaneous; no more than we do the fire for burning)

and yet his Will was only and ever deter∣mined to the choyce and pursuit of Good, nor could he fall under the least inclination to Evil without ceasing to be what he was, which was impossible. The same may be said of the Elect Angels, who through a confirmed Sanctity, are unchangeably Good, and yet they practice obedience with the highest Freedom, because upon the most rational conviction that they should do so, and that it's not only their duty up∣on the account of the Soveraignty of God, who commands it, but because it is most congruous to, and becoming their Natures, and the Relations they stand in to God as intellectual Creatures. The Daemons al∣so are by a self-Determination obdurately and irreclaimably wicked, and yet hereby do not cease to be Free Agents. Again, when the Saints arrive at consummated pu∣rity, and are actually stated in glory, is it to be imagined that they shall remain in a dubious suspension between Good and E∣vil, or in an equal propension to both? No! But though the liberty of our Souls be then dilated to its utmost dimensions, yet we shall from an eternal Principle stea∣dily adhere to God; the perfected Under∣standing influencing the whole man to an

intire subjection to the Divine Will. For, as Austin sayes well, Voluntas Libera tanto erit liberior quanto sanior, &c. Epist. 89. The beatified Soul discovers that repugnan∣cy in sin to the Rational Nature, that it can never be any more reconciled to it, or cast one favourable glance upon it. Once more, If the Essential idea of humane Freedom were an aequilibrious Disposition of the mind, then by how much holier a∣ny man becomes, by so much the less Free he is, and by how much we grow disinslav∣ed from sin, and breath in a freer air of ho∣liness, by so much should our obedience receive the les•• praise of God. Yea, the more Habituated in Evil any are, by so much should they be the less criminal; a decrease in point of culpableness and guilt necessarily ensuing upon every detraction from our Essential Liberty: In a word, li∣berty of Will is an Essential proper∣ty of the Soul of man, and a necessary adjunct of every Humane action. If we Will a thing, we Will it freely; si enim vo∣lumus, libere volumus; as Austin saith. To Will, and to be Unwilling to Will, is a plain contradiction; for as Austin saith both acutely and solidly, non vellemus, si nollemus. We never do any thing, which

at the same time we would not do. The manacles by which we are held and en∣slaved, are nothing but our Practical judg∣ment and choyce; Coactus tua voluntate es, Thou art fettered by thy own Will, Aug. so that Seventhly;

These considerations that men chuse to be wicked, love aversation from God, and ap∣prove themselves in the disaffection of holi∣ness, is vindication enough of all the judici∣al procedures of God against sinners, whate∣ver their Connate and Congenite impotency be. I wave at present the plea of Gods with-holding nothing from men that he is bound to give, and that there is nothing kept from us that belongs essentially to the Rational Nature; nor shall I plead, that whatever is now wanting to our perfection in esse Morali, is a just punishment of Adams sin, and comes entayl'd upon us as a Righ∣teous Fruit of our first Fathers Apostacy. Though all these be true, and may be justi∣fied against any opponent; but that which I insist on is this, That it's our Sloth and En∣mity which the Lord threatneth and pu∣nisheth, not our Weakness and Impotency. It is our Will-not, nor our Can not that a∣riseth in judgment against us. 'Tis our contempt, not disability that we shall be

arraigned for. We are so infatuated in the love of sin, wedded to the blandishments of the world, and enamoured on the titilla∣tions of the Flesh, that neither the sug∣gestions of Reason, the Promises of the Gospel, nor the Threatnings of the Law have any prevailing influence upon us. It is our obstinacy and wicked aversation that undoes us. Wicked and Sloathful is the due Character of every Unregenerate Sinner, Math. 25.26. They would not that I should Reign over them▪ Luc. 19.27. Those who were invited would not come, Math. 22.3. They hated knowledge, and did not choose the fear of the Lord, they would none of my Counsel, and despised all my Reproofs, Prov. 1.29. Sinners are so passionately in love with the inescations of the Animal life, that they are resolved upon pursuing the gratificati∣ons of it. Is it not upon this account that both the Promises and Threatnings of the Word are proposed to us under the Redu∣plication of our being obstinate and rebelli∣ous? but alas! such is our loathsome wick∣edness and affected wilfulness, that neither the one influence our Dread and Fear, nor the other our Love and Ingenuity.

§. 5. Having dispatched these prelimi∣naries, we come now to state the extent of Natural Power, and to declare what in

its highest improvement it may arrive at, and as a clear fixing of this will be a service of some significancy in it self, so it will ex∣ceedingly contribute to our better proceed in what is behind, and facilitate the proof of the necessity of a superadded infused principle in order to our acting in the Du∣ties of Practical Religion, so as to be ac∣cepted with God. First then,

There is not only a passive capacity in our Faculties of receiving grace, but they are also capable of being elevated actively to concur as vital Principles in the exercise of Faith, Hope, Love, &c. Brute Animals are in neither sence capable of Grace; They can neither receive such Qualities as may dispose them for such operations, nor are they possessed of such Faculties as can be∣come vital Principles of Religious acts. The potentia obedientialis lata, of many of the Schoolmen whether active or passive, is an irrational figment, and invented only to subserve the Dogm's of Transubstantiati∣on, and the Sacraments producing Grace ex opere operato. But the Soul of Man, without the addition of any new Natural Powers, is both capable of receiving Grace, and of being elevated to concur as an Active vital principle of holy and Spiritual

operations. There is lay'd in our Natures as we are men, a foundation, which through the Communication of a Divine Seed may be improved to the highest and holiest em∣ployments. There is a Radical dispositi∣on in us for Grace, nor doth the Divine Image overthrow, but perfect our Intel∣lectual powers. Posse habere fidem, est na∣turae hominum, saith Austin, de praedest. Sanct. cap. 5. As Grace was originally due to our Natures, so it is still agreeable to them. But though the Soul by being elevated and perfected by Grace becomes an active Vital Principle of holy operati∣ons; yet in the reception of the first Grace it is purely passive, not cooperating in the least to the restitution of the Divine Image, no more than it did to the production of it in the primitive Creation. Nor doth this hinder, but that we both ought and may act in order to the obtaining of it, by being found in the exercise of those means pre∣scribed by God for the Communication of it.

Secondly; The abilities of Nature pru∣dently managed, and industriously improved, may carry men to a performance of the mate∣rial parts of the Duties of the second Table. This we at once acknowledge and praise in

many of the very Heathen; Their infideli∣ty out-doing here the Faith of many Christi∣ans, according to that of Minucius; non prae∣stat fides quod praestitit infidelitas. Besides the experience of all ages, we have the Te∣stimony of the Apostle in justification of this, Rom. 2.14. The Gentiles which have not the Law, do by Nature the things contained in the Law, as the Light of Rea∣son informed them what they ought to do in most cases of this kind, so nothing ob∣structed but that they might have done it. As many excellent instructions are to be met with in the writings of the Philosophers to this purpose; so the Heathen World (especially Greece and Rome) hath pro∣duced a vast number of persons eminent, if not in most, at least in some one or other instance of Moral Vertue: Aristodis is fa∣mous for justice; Epaminondas for Pru∣dence; Curius for Temperance; Thrasi∣bulus for Integrity and love for his Coun∣try; Cimon for beneficence and liberality though of a low fortune; Timoleon for Moderation and Humility in a prosperous condition, &c. It were easie to expatiate upon this theam, and to create matter and occasion of shame to Christians, who suffer themselves to be thus out-done by Pagans.

Our Religion comes behind their Morali∣ty; and our pretences of Grace are out∣shone by their Vertue. Suppose their abi∣lity and strength proportionable to ours, yet our outward and objective helps so vastly exceeding all the means which they had of exciting and improving Natural Powers, to equal them only in Vertue, is a high dishonour to God, and an enhance∣ment of guilt upon our selves; and to come behind them in any of the branches of Mo∣rality, is openly to affront the provisions of the Gospel, and to cause that worthy Name by which we are called to be basphemed. Nor doth our profession of Christianity, while attended with a neglect of Moral performances, serve to any better purpose but to dishonour Christ and dammage our selves. And as we readily acknowledge, that men in the alone strength of Natural Abili∣ties may proceed thus far in the practice of Moral Honesty & Righteousness, so I know no man that decryes these performances as things not only useless, but dangerous if void of Grace.* 1.4 Or who affirms that it is better to be lewd and de∣bauched, than to live an honest and vertuous life.

No! we ascribe all due praise to them, and press them upon the Consciences of those we have to do with, both from the au∣thority of God, the pulchritude and beauty that is in them, and their exceeding use∣fulness not only to others, but even to the Authors of them. Nor do I know any that make Moral Goodness the greatest let to Conversion, or who say, that Vertue is the greatest prejudice to the entertainment of the Gospel; and that Grace and Vertue are inconsistent,* 1.5 or that the Morally Righteous man is at a greater distance from Grace than the Prophane. No! we are so far from affirming, that the acting up to the principles of honesty is of it self an obstruction to the Conversion of any, that we reckon it to contribute exceedingly to the promoting of it; in that it begets a greater serenity and clearness in the mind for the discerning the excellency of the Doctrines and Duties of Religion, which men of Debauched lives are indisposed for. For sensuality & fleshly Lusts do debase the minds of men, darken their Reason, tin∣cture their Souls with false colours, fill their Understandings with prejudice, that they have not the free use of their intellectual

faculties, nor are they disposed for the Ex∣excise of the acts of Reason about objects of Religion. Whereas persons disentan∣gled from the tyranny of Lust and Passion, have not only their animal spirits purer and finer for the exercise of the noblest acts of Reason, but their minds are emancipated from many prepossessions & prejudices that sensual persons are in bondage to.

Two things indeed the persons reflect∣ed upon do openly affirm and declare; first, That if Moral Righteousness be trusted to, and relyed on for the acceptation of our persons with God, and acquisition of a title to life, that in such a case it will not only infallibly hinder submission to the Righte∣ousness of the Gospel, but that it will di∣rectly overthrow it. Secondly; That di∣vers men brought to an observation of the Duties of Morality, raise their whole ex∣pectation of Salvation from thence; and both these they are ready to demonstrate the truth of from Scripture, The first be∣ing also evinceable from Reason, and the second from Experience. Thence it is that they advise men not to think it enough that they are blameless before the World, but that they would look after the being reneued in the spirit of their minds towards

God. Thence also they earnestly entreat them not to place their affiance in Moral Righteousness, and withal tell them, that there is more hope of scandalous Sinners than of such; for as much as those will sooner be prevailed with to leave their sins, than these to renounce their own Righteousness, in which they take Sanctu∣ary to a neglect of the Righteousness of Christ by Faith. This I confidently affirm to be the sum of what is to be met with re∣lating to this matter either in the Writings or Sermons of sober Non-Conformists; and I challenge the Author of the Ecclesia∣stical Polity to deduce Logically from hence any of those scandalous Propositions which with so magisterial a confidence he affixeth to them.

Thirdly; Men as well destitute of the Word, as of Grace, may by a due attendance to Natural Light, and a careful improve∣ment of first Notions, proceed likewise far in performing the substantial part of the imme∣diate Duties of the first Table. Now the Duties of the first Table being such as re∣fer immediatly to God, they either arise from the consideration of his Nature, or the consideration of his benefits bestowed upon us. Of the first sort are Veneration,

Fear, Humility, Trust, Submission to the Divine dispose upon the account of the So∣veraignty of God. Of the second sort, are Prayer, Gratitude, Patience under the loss and withdrawment of temporal enjoy∣ments, &c. It is true, no man in the a∣lone strength of Natural abilities either will or can perform any of these, or of the for∣mer with all that dueness of circumstances as to obtain therein acceptation with God, yet with respect to the Material part of the Duties, they may be performed by men in their own strength without any special assistance of the Grace of God. If the Dis∣ciples of Epicurus, though they neither ad∣mitted God to be the Author of the World, nor the Governour of it, did yet plead a veneration to be due to Him for the alone excellency of his Nature; Have we not much more cause to believe that those Phi∣losophers, who not only acknowledged his excellent perfection, but withal confessed him to be the Maker, Preserver, & Rector of all things, would be thereon induced to adore his Omnipotent Power and Infinite Sapience, &c. If no other Homage were to ensue on the cogitation of the Infinity of the Deity, admiration attended with hu∣mility would naturally flow from it. Nor

did Socrates by his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 intend any thing else save a due sense and acknowledg∣ment of our meanness, in the considera∣tion of the infinite perfection of God. The Philosophers seem to have distinguish∣ed the perfections of God into Moral and Physical. The first kind may be expressed by Optimus, the second by Maximus. Now the consideration of the perfections of each of these sorts in God, did no question in∣fluence the Heathen Philosophers to per∣formances in some degree sutable. Mercy, Truth, Justice, Holiness, &c. are con∣ceived in God under the Notion of Moral Vertues, and the most refined of the Phi∣losophers made it their design to imitate God in respect of those Moral perfections. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 assim••lation to God in these things was their scope and dr••ft. They reckoned that no man honoured God, who did not thus imitate and resem∣ble Him. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Hierocl. in carm. aur. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ God ought in all things to be our Rule and Pat∣tern saies Plato, de legis. lib. 4. It were easie to enlarge on the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which we meet with in some of the ve••y Heathen, and which the consideration of

the Moral perfections of God led them to. Power, Immensity, wisedom, Soveraignty &c. are conceived in God under the No∣tion of Physical Perfections, and though these be not imitable properly by us, yet a due consideration of them beget's an im∣pression of trust, Subjection, Resignation &c. in the mind. And men by the very conduct of the Light of Reason, and in the strength of Natural Abilities may arise high in operations correspondent to a be∣lief of such properties in God. That of Epic∣tetus is remarkable to this purpose, you are to believe (saith he) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Concerning the Gods That they are, and that they wisely and Righteously Govern the World, and that therefore they ought to be obeyed and submitted to cheerful∣ly in all things. Seeing every thing is ad∣ministred according to excellent counsell, En∣chir. cap. 38.

There are others Duties referring im∣mediately to God, which formally respect and arise from the consideration of his be∣nefits, and these, as I intimated before, are Prayer, Gratitude, Patience under world∣ly

losses and the like. And here, as a firm perswasions that whatsoever we either are or have proceed, from the Divine Boun∣ty and Goodness, will affect us with re∣sentments of Love & Thankfulness, so the same perswasion will induce us in all our straits to make our wants known by pray∣er to God, nor is there any consideration more adapted to quiet our minds under losse, than this likewise is. I do not now say that any of those duties (no more than the former) can be performed as they ought, without the special assistance of Grace, but this I say, that not only men de∣stitute of Grace, but without the Revela∣tion of the word, have been found in the exercise of many of them, and may be said to have discharged the material part of them; instances with respect, to divers are at hand. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. &c. Never say thou hast lost any thing, but that it is returned. Is thy son dead? he is only restored. Is thy inheritance taken from the? that also is returned. Epict. enchi. cap 15. And elsewhere 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Let every thing be as the Gods think fit cap. 79, Excellent is that passage of Hie∣rocles

concerning the seconding all our own endeavours with prayers to God and the pursuing our prayers with diligent endea∣vours of our own, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. In Carm. aur. More Testimonies both in these & other particulars might with facili∣ty be produced, but that we are obliged by resolution unto brevity. Only I desire to subjoin that as there were many of the Hea∣then yea of the very Philosophers who nei∣ther improved their light, nor ability to the performance of any of these Duties, so there was not one of them who was found in a discharge so much as of the Material part of them all.

Fourthly, persons living under the dis∣pensation of the word may not only without renuing Grace arise to a performance of the foregoing Duties in the way expressed, but they may be also found in the exercise of all the material acts of instituted Religion. They may not only assent to the Divinity of the Scripture in general (and indeed it is accompan••ed with so demonstrative evi∣dences of its being divinely inspired, that who ever denies God to be the Original Author of it, must first renounce his Rea∣son) But they may both Grammatically un∣derstand

and Dogmatically beleive the par∣ticular doctrines of it. I do not say that they can spiritually either understood or sa∣vour the great things of the word, but I know nothing to the contrary why they may not Historically understand and receive all the Dogms of Religion. The Bible as it is sufficiently plain to every unprejudiced ca∣pacity in all the points necessary to salva∣tion, so is there no part of it in it self unin∣telligible. Though there be several Doc∣trines in the Sacred Scriptures which we can neither comprehend, nor it may be re∣concile to every received axiom of Philo∣sophy, yet we may be easily convinced that they are the declarations of God; and that the meaning of the particular places where they are revealed, can be no other (sup∣posing God by the revelation of the word to have designed our instruction) than what the generality of Christians contend for; God (if he please) can deliver his mind in as intelligible terms, as any of his crea∣tures can; Nor is it consistent with Divine Goodness and wisedom to leave these things Unintelligible, which he hath made it our Duty to know. 'Tis true, God having so framed the Revelation of his will as to invite all enquirers, it was but convenient

that as the Weakest have enough to instruct their ignorance; So the Acutest should have enough to exercise their parts: according to that of Austin, Magnifice, & Salubriter Sp. S. Scripturas modificeravit ut locis apti∣oribus fami occurreret, obscurioribus autem fastidia detergeret: de doctr. Christ. cap 6. The Obscurity therefore charged upon the word is both a false and blasphemous impu∣tation. The fault is only in us, not in the word, if it be not understood. We are either Slothfull and do not apply our selues to a diligent use of means for acquaintance with the great and mysterious truths of it. Or we mistake in the means, that we have recourse to; or we impeach the plainness of the word, while in the mean time it is our enmity at the purity of it that lies at the bottom:* 1.6 The Tyranny of passions, the prejudices of education & sensual entanglements Ec∣lipse in us that Light of Reason which the Fall hath left, and then having put out our eyes we com∣plain that we cannot see, Just so as if one should accuse the sun for want of Splendor, because the blind cannot

discern it. Or lastly, we judge things to be obscure in the Revelation of the Word, when all the obscurity lies in the greatness of the things Revealed. The declaration may be plain, when the things declared may be such as our Finite Understandings cannot form adequate Notions of them. And this I take to be the import of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 2 Pet. 3.16. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 relating to the Neuter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the things where∣of Paul had discoursed, not to the Femi∣nine 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Epistles where he had treat∣ed of them. Notwithstanding what hath been here asserted, I readily grant, that be∣sides the spiritual perception of Divine Truths that the Regenerate Soul is adapted for, to which the Unrenued mind is totally inept; The Soul imbued with a Divine Unction, is wonderfully advantaged even for the Historical perception, and Dogma∣tical belief of the Doctrines of the Scrip∣ture, beyond what the meer Natural Man is. Partly in that the renued mind is de∣fecated from those impure fogs which hugely prejudice the Understanding in the perception of Natural Truths, much more of Supernatural; partly in that Grace be∣gets an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a vital cognation with Truth in the Soul, which wonderfully con∣duceth

both to an easie perceiving, and a steady adhearing to it. The Soul finding the Counter part of that in the Word, which through its having received the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it hath upon it self, becomes hereby qualified to a clearer discerning of Scripture Doctrines than otherwise it could be. Moreover, men may not only in the meer strength of their Natural Abilities read and Historically understand the Scripture, but by comparing the temper of their own hearts, with what both Reason and Scrip∣ture instructs them of God and their Duty, and being awakened through the Argu∣ments of conviction administred especially in the Word, they may make a judgment of their own state, and perceive the indis∣posedness and disaffectedness of their hearts to God and Holiness; and thereup∣on, may not only make essays towards the changing the frame of their minds, but finding their own inability to a through ef∣fecting of it, they may bewaile the deplo∣rableness of their case, make their ad∣dresses to God for relief, implore his assistance, and attend upon those instituti∣ons, appointments and means, in the use of which, God communicates his Grace and Spirit. We may go to Church as well as

to the Exchange; attend upon a Sermon, as well as on a Lecture of Philosophy; ap∣ply our thoughts to search out and discern the state of our Souls as well as the state of our Trade; beg relief of God under in∣ward distresses, as well as when encom∣passed with outward calamities. All these things are possible to, and lie within the verge of Natural Power. And herein lies our guilt and folly, that we stand complain∣ing of our want of Power to do what we ought, while in the mean time we neglect the performance of what we may. Men would rather lodg their sins any where, than charge them upon themselves. Hence they Father that upon the infirmity of Nature, which proceeds from their sloth and wilfull choice. Yea, they that complain most of the unsuitableness of their strenth to Duties, never concern themselves to try whether they have strength to perform them yea or not. We resolve, first, not to practice, and then complain for want of A∣bility. Slothful and Wicked Servant is the sentence we are all obnoxious to. Un∣der colour of not being able to get rid of all sin, some men will set themselves against none.

§. 6. The extent of Natural Power be∣ing briefly declared, and having granted what ought not to denied, neither is by a∣ny who understand themselves or this con∣troversie: We are in the next place to dis∣course the imbecillity of Nature, and to deny what ought not to be granted. For our more distinct proceed in this, we shall first treat the defects that occur in those ve∣ry duties, which as to the substance of them, men in the alone strength of their Natural Abilities, either do, or may discharge; purposing afterwards to enquire, whether there be not also some duties incumbent upon us, which even with respect to the Matter of them, men in the meer Vertue of the foresaid principles can no wise arise to a performance of.

The inward frame and disposition of the Soul, as it is the vital principle of Moral actions, is that which God in order to his acceptance of them, mainly measureth them by. Hence that of Christ himself, That a Corrupt Tree cannot bring forth good Fruit, Mat. 7.18. and that of the Apostle, that they who are in the Flesh, cannot please God, Rom. 8.8. But that to the unclean all things are unclean, Tit. 1.15. and that the end of the Commandment is Charity out

of a pure heart, 1 Tim. 1.5. which occa∣sioned Austin to say, non benè facit bonum qui non bonus facit; he performeth not an action, though never so materially good, well, who is not first Good himself, contr. Julian. lib. 4. cap. 3. And again, Quid enim po∣testis facere boni, de corde non b••n••? What Good can you do who are not first Holy? Austin. lib. 4. ad Bonif. cap. 6. and again, non enim in te placet Deo nisi quod habes ex Deo, quod autem habes ex te displicet Deo 94 Serm. de temp. Though the Quality of the Principle be extrinsecal to the Phy∣sical entity of an act, yet it is of its Moral Essence, and is as much of its Ethical Na∣ture as any thing else whatsoever is. So that a late Author proclaims his ignorance, not only in Systematical Divinity, but in Christian Ethicks, while he laughs at the difference assigned between the Duties performed by one born of God, and the Ma∣terial actions of the same physical kind done by one unrenued in the Spirit of his mind; telling us that this relates not to the Nature of the things themselves, but to the Principles from whence they issue; as if the principle had no influence upon the Moral denomination of an action, Def. & Con∣tin. p. 335. Of the same complexion,

and betraying the same ignorance, are those other expressions of his, where not only, with all imaginable contempt of a learned man, but with the highest irreve∣rence towards the Word, he introduceth Paul as one, who if he should again revisit the Christian world, would stand agast to find his Epistles brought upon the Stage to decide the difference between Moral and Physical Specification; Reprof. to the Re∣hers. p. 99.100. Surely the thing is not so forraign, either to other Sacred Writers, or to Paul himself, as that he should have cause to be startled at it. It was this alone that constituted the difference between the Sacrifice of Cain, and the Sacrifice of A∣bel, Heb. 11.4. Doth not he inform us even with reference to himself, that whilst he was blameless, as to the material part of Duties, both of worship and manners, that yet through want of being performed from a due principle, they were loathsome to God, and became so afterwards to himself? Phil. 3.6, 7, 8. So far is it from being de∣structive of all true and real Goodness (as the same Author chargeth it, Eccl. polit. p. 73.) to affirm that a man may be exact in all the Duties of Moral Goodness, and yet be a Graceless person; That abating the word

exact, which is ambiguous, and the term all, seeing no man ever was, or will be so without Grace, I do undertake to justifie the denyal of it to be no less than Gross Pe∣lagianism.

Now that considered, with respect to our meer faculties, and the best natural im∣provement of them, we are without that Rectitude of heart, and conformity to the holiness of God implanted in his Law, which we ought to have; we shall, for the further manifestation of what we have as∣serted, endeavour to lay open and evince. That over and above our being possessed of intellectual powers, we were also imbued with superadded principles, commonly, and that according to the Scripture, stiled the Divine Image in us; and that the de∣sign of God in the communication of this to us, and the implantation of it upon our Natures, was, that we might be adapted to live to him; and that for the reaching and attaining this great End, such concre∣ated principles were naturally due, hath been in all its several parts and branches demonstrated, chap. 2. §. 5. Of the loss of this Image, and what thereupon ensues, we have in part also treated in the same chap∣ter, §. 10. Somthing farther remains yet

to be subjoyned; namely, That by the loss of the Divine Images, there is imme∣diately and formally in us an unanswerable∣ness to the holy Nature of God, a diffor∣mity both to the holiness implanted upon the Law, and that Sanctity that wa•• at first imprinted in our Natures. God himself is the first Exemplar and Original Idea of all Holiness; He is the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the first Beauty. Holiness is in him essentially, And from him it is Transcribed on the Law, which is Holy, Just, and Good, Rom. 7.12. There is in the Law, as in a Copy, a Transcript of the Holiness of God. An∣swerable to both these, there was at first a Rectitude and Holiness implanted in, and imprest upon our Natures. There was a concreated similitude in us to God, Gen. 1.26, 27. 'Tis true, That in us was not Uni∣vocally the same with the Holiness that is in God. There cannot be an Identity in any thing between God and Creatures. But there was an Analogie betwixt the one and the other. Holiness is in God as his Nature and Essence; in us, as an accident adventitious to our beings, yet so, as that Originally it was both due to us, and that we were thereby fitly laid to be like him. Plato rightly stiles it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

a sensible Image of the intelligible God, in Ti∣maeo. Now this being concreated with us at first, the same Philosopher calls it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The Old Nature, in Crit. Now up∣on the loss of this implanted Rectitude and Image, we became formally and immediat∣ly impure and unclean. The meer loss and want of it is the very Deformity of the Soul. Hence the Scripture reports us to come all Unclean into the World, Joh. 14.4. and be born Flesh, Joh. 3.6. and to be shapen in Iniquity, Psal. 51.5. From this, even abstracting from any thing else, there results a loathsomness in our persons to God, and that doth naturally and by ne∣cessity infer a detestation in God of what e∣ver proceeds from us. Hence Austin ex∣presly affirms privationem malam esse & per eam immundum fi••ri Spiritum. The ve∣ry privation of Rectitude to be an Evil, and that thereupon the Soul becomes actually de∣filed and unclean, lib. 1. de civitat. Dei cap. 10. And again, Naturae in tantum vitiosae sunt in quantum ab ejus a quo factae sunt arte discedunt, That so far as our Na∣tures recede from what they were at first, so far they become tainted and impure, idem de lib. Arbitr. lib. 13. cap. 15. Yea, Bellarmin sayes that carentia doni Origina∣lis,

macula mentem Deo invisam reddens appellari potest; The loss of Original Recti∣tude is a stain, rendering our Souls loath∣some to God; de Amiss. Grat. & Stat. pec∣cat. lib. 5. cap. 17. This serves to per∣stringe a late Author who tells us, that a decayed and ill-addicted Nature, is not a Crime, but an Infelicity; That being an act of Gods Will, it can be no fault of ours, and that to impute to our selves as a Crime, what was intended meerly as a punishment is new, at least, crud•• Divinity, Def. & Contin. p. 198. That it is not New, were easie to shew by innumerable Testimonies out of the Ancients. The Fathers generally be∣ing at an agreement herein. And for the Crudeness of the Divinity of it, it is as de∣fensible as the imputation of Adams particu∣lar offence, which our Author contends for, and which is more, therein with Pighius, Salmeron, Catharinus, and some Armini∣ans States the whole of Original sin, which even the Jesuite Bellarmine stiles a heresie. But for the thing it self, viz. that the want of the Divine Image, is not only an infeli∣city, but a Crime, I shall 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 produce a few arguments in proof of it. (1.) The Scripture which useth not to Baptise things with undue names, expresly sti••es it so,

see Psal. 51.5. Rom. 7.17. Heb. 12.1. (2.) That which renders us unclean, and by consequence loathsome and abominable to God, is in the strictest propriety of speak∣ing a sin, seeing God hates nothing simply but sin, nor any thing but upon that ac∣count. Meer disasters render us the Objects of Gods pitty and compassion, not of his Wrath & Hatred. Now that we are impure & hateful in the sight of God, upon the ac∣count of the want of an inherent Rectitude hath been already declared. (3.) That which is opposite to Righteousness, can be nothing less than sin, these two only being immediate contraries; for punishment for∣mally, as such is not in the same praedica∣ment with Righteousness, and so cannot in propriety be its oppositum. (4.) The want of that which the Law requires, and which is naturally due and suitable to our Facul∣ties, must necessarily be sin; for as much as only sin is a transgression of the Law. Now that the Law requireth Habitual Ho∣liness or Rectitude of Nature, doth neces∣sarily follow upon the consideration that the Sanction of it doth not only reach the outward and external Action, but the Heart and Principle. (5.) Every Inno∣cent, Holy, and Undefiled Nature is at the

least a subject suitable and disposed for Communion with God here, and Fruition of Him hereafter; but that Naturally we are not so, is written as with a Sun-beam, Rom. 8.8. Heb. 11.6. Joh. 3.6. (6.) That which dissolveth the subordination of the Rational Creature to God, and the Regular Harmony of the Soul in its actings, is surely sin, it lying in plain opposition to what we are especially obliged to; Now the impu∣tation of Adams meer single transgression, precluding the corruption of our Nature could have no influence upon this, no more than the Rebellious act of a Father in the forfeiture of whose Estate the Son is in∣volved, can have upon the Son, to the alie∣nating him from his loyalty. But that the due subordination of Man to God, and the Harmony of the Soul in its actings is dis∣solved, every mans experience will inform him; and if he please, he may learn it from the Philosophers, who generally tell us that it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Natural to men to sin. Many more arguments to this purpose lye in view, which to avoid prolix∣ity, I at present wave. And as to our Au∣thors Objection, That what is a Punishment cannot be a Crime. (1.) What if a clear solution could not be given to it? Shall

we therefore renounce a truth so strongly confirmed? Nunquam ideo negandum quod apertum est, qui•• comprehendi non potest quod occultum est, saith Austin, lib. de per∣sev. Sanct. cap. 14. Turatiocinare ego cre∣dam. idem. I know not one Truth in Na∣tural Philosophy, but I could muster some one or other objection against, that I think would puzzle our Author clearly to an∣swer? Doth it become us to be more im∣modest in our Divinity, than in Human Sciences? (2.) What if I should say that it is only a Crime, and not at all a Punish∣ment? I have no less person than Placeus, not to name others, preceding me in it. Adam sinning, did thereby shake off his de∣pendance on God, prefer a subordinate Good to him, and thereby divest himself of that rectitude of Nature he was vested with; upon a mutation, as to his chief End, there was a change in all his Moral Principles; And thus becoming corrupt himself, it was impossible that any but such as are corrupt should be begotten by him; That which is of Flesh, is Flesh; nor can any bring a clean thing out of an unclean. Nor supposing Adam to have sinned, could it fall out o∣therwise without the substitution of a New Protoplast; and subversion of the designed

and declared order for the propagation of Man-kind. But (3.) What hinders, but that one and the same thing materially con∣sidered, may under different formal respects be both a Sin and a Punishment. Was not Achitophels and Judas's hanging them∣selves both the one and the other? Doth not God frequently threaten upon the com∣mission of some sins, to relinquish men in way of judgment to more; see 2 Thes. 2.10, 11. Rom. 1.21, 24, 26, 28. Not on∣ly Philosophers will have sin to be al∣so a punishment, but the very Poet could say,

Invidiâ Siculi non invenere Tyranni. Majus tormentum. —

What absurdity to say, that Adam divesting himself of the Divine Image, God thereup∣on suspends the immediate Universal per∣fect restoring of it either to him, or his Po∣sterity; and that as the denying to restore it is an act of Righteousness and Justice in God, so the want of it is nevertheless a sin in us. Is there any thing more easie to be proved, than that according to the tenor of the Old Covenant, it was impossible that it should be restored, & yet that by the tenor of that very Covenant, the want of it is

chargeable as a crime upon us. It is only in the vertue of the Remedial Covenant made in Christ as the Head of the New Creation, that we are renued to the Image of God again; And yet had there never been such a Transaction, it had been still our Duty to have had it, and our sin to have been without it.

Having now made appear, that God in the taking the measure of us, and our acti∣ons hath a regard not only to the matter of them, but the Rectitude of the Principles whence they proceed; and having lay'd open the pollution of our Faculties, and their unanswerableness to the holy Nature of God, and the Holiness implanted upon the Law, it is easie to infer an ataxy, disor∣der, taint and moral defect in those very duties, which, as to the substance and matter of them we are in the Discharge of. This lies so plain, and doth so naturally en∣sue upon the premises, that he must be of very mean intellectuals that doth not per∣ceive and discover it. Yet that I may not be altogether wanting to the service of a Truth of such import, I shall briefly inti∣mate what necessarily ensues hereupon, both with reference to the Credenda and Agenda of Religion, so far as we are con∣versant

in the Duties of either of them. First, with respect to the Credenda of it: Though in the alone strength, and through the im∣provement of our Natural Powers we may Grammatically understand, and Dogmati∣cally believe the Truths delivered in them: Yet (1.) We understand them not in that spiritual manner as we ought, for as much as nothing can act beyond its own sphear: Nor is there a due proportion between spi∣ritual Objects and Natural Light. This made the Apostle say, That the Natural man cannot know the things of the Spirit of God, because they are Spiritually discerned, 1 Cor. 2.14. Hence notwithstanding the acknowledgment of an Objective perspicu∣ity in the Scripture, Divines generally as∣sert a Subjective darkness in the mind, and besides the Light impressed upon the Word, require an infusion of a principle of Light and sight into the Understand∣ing. Without this, sayes Luther, Ne jota quidem unum videri potest in Scripturis, ea perspicacid quae salutaris est. Not one jot in the Scripture can be understood in a saving way, apud Rivet. Isagog ad Script. S. cap. 22. Hinc tantum quisque de sensu scriptuarum assequitur, quantum de spiritu qui eas inspi∣r••vit participat; So far only as we partake of

the Spirit, who indited the Scriptures, do we attain the true and spiritual sense of them, Paraeus in pr••aem. ad 1 Cor. 1. There∣fore Baronius in his Philosophia Theologiae ancillans tells us, that Notitia Rerum The∣ologicarum qua praediti sunt impii & non renati, non est Theologia proprie dicta, sed aequivocè dicitur Theologia. Exercit. 3. Art. 30. (2.) These very Truths which unrenued men are in the Historical belief of, they do not spiritually savour them. Believers are endowed with a Gust that o∣thers know nothing of. They are other∣wise affected by and with Gospel-Truths, than men of meer Natural Principles ei∣ther are or can be; Quicquid recipitur, re∣cipitur ad modum recipientis; The same food hath a different relish with one and the same person according as the Organ of Tast is well or ill affected. How insipid are the most comfortable doctrines of the Word to an Unrenued Soul, they find no relish in them, whilst on the other hand the mind in which there resides a Vital Prin∣ciple, feels and experiments what he Histo∣rically believes, see Psal. 119.103. 1 Cor. 2.12. Rom. 8.16. (3.) The mind being unrenued in its Habitude, frame, and dis∣position, remains thereupon not only dark,

ignorant, subject to mistakes, error, vain imaginations, but lyable to scepticism, un∣setledness, and at last a total disbelief of the things of the Spirit of God. The cer∣tainty of spiritual sensation and experience being not only beyond the certainty of Reason and Argumentation, but that wh••ch alone gives a clear comprehension of Di∣vine Mysteries, and which only indubi∣tates the Soul concerning them. He that hovereth in the profession of Gospel-Truths, and finds nothing of the Reality, Power, and Experience of them in himself, becomes thereby wonderfully disposed, not only to question the Truth of them, but to∣tally to reject them. Nor is it imaginable how it should be otherwise, when he expe∣rienceth nothing of all that he reads, hears, professeth, and hath been by education or force of Rational Arguments in the belief of. Being told that the Death of Christ will mortifie sin, and that men are Sancti∣fied by the Word, and finding nothing of this in themselves, they are not only under a temptation hereby to disbelieve these particular Truths, but to disclaim the whole Revelation of the Word as a Fable.

And as these things, through the loss of the Divine Image, and that pollution which

ensues in the Soul thereupon, do naturally accompany us with reference to the Cre∣denda of Religion, notwithstanding our being in the Historical belief of them; so there are several things deducible from the same premises, with Relation to those A∣genda of Religion in the performance of the material duties of which we are found. (1.) Nothing of all that is done, or per∣formed, hath its rise in, or proceeds from a sincere, effectual, superlative love of God. That this ought to be the principle motive and inducement of our obedience, I sup∣pose few will deny; and that where the foresaid pollution and disorder of Soul, through the loss of the Divine Image, is, this sincere superlative love to God is not, is of easie demonstration. I know some of the late Jesuits in their casuitical Divini∣ty, affirm it to be enough if we be in the ob∣servation of the Commandments, though without any affection towards God, or the Resignation of our hearts to him, provided that we do not hate him. But I hope no Protestant is yet arrived at this, and indeed I wonder how any, professing himself either a Christian or a Man, can entertain a per∣suasion so subversive of all Religion, and repugnant as well to Reason as Scripture.

I do not say that any man on earth hates God to that degree, as those in Hell do; nor do I assert that there is an explicit ha∣tred of God in every act of an unrenued person; I believe otherwise: But this I affirm, that love to God is not the Univer∣sal governing Principle of an Unregenerate man, nor is it exalted to that Degree in any action he performes, as to give him the de∣nomination of a lover of God. Now it is the sincerity, prevalency, and perfection of love that among other things gives the Moral specification to Obedience. What∣ever resemblance the performances of one destitute of this Love may have of holy and Religious obedience, yet all is loathsome to God, as wanting one chief ingredient of its constituent form. Nor is this love in a∣ny one, in whom the Spirit of Christ dwells not, Gal. 5.22. 1 Joh. 4.7. Faith in Christ is the only root on which it grows, Gal. 5.6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Faith is the alone Foundation of a Good Work, Clem. Alex. Strom. lib. 5. (2.) Through the loss of this Image of God, and the dis∣order which necessarily ensues in the Soul thereupon; There is in all that we perform antecedently to our being renued to this Image again, a prevarication with respect

to our true great and ultimate End. That the end of an action is under the Sanction of the Law, as well as the substance of the Duty, I have shown before Chap. 3. §. 6. God being our Author, is our Ultimate End also. It is impossible for God to pro∣duce a Creature that is not according to its Nature and Qualifications, to be to Him, and for Him. The lapse not only involved in it, disobedience to God as our Sove∣raign, but Apostacy from him, both as our Chief Good, and in point of seeking his Glory before our own gratification. Now till the Divine Image be restored, and a rectitude Recovered in our Souls again, we never so far return to God, as to make our selves, and all that we do refer to him as to our End; but there is still either some base, low, or crooked aim in all that we ad∣dress to. Mens Ends will not rise higher than their Principles: He that acts only from self, will only act for self. The ob∣ject of an action doth materially adapt and qualifie it to the being to Gods glory, but it is the Principle and intention of the A∣gent that makes it formally to be so. And though I will not affirm that an explicit in∣tention of Gods glory is either necessary, or indeed possible, in every individual act;

yet I say that there ought to be an habitual tendency in the Soul after it, in every thing we apply to. Though the Traveller do not every step he takes, think of the place whither he is going, yet his aim is still at it, & it often revives upon his thoughts. Now through a prevarication, less or more, that is in the actings of every Unregenerate per∣son, with reference to his End; the utmost of what he doth, is but Obedience in an E∣quivocal sence. Their Virtues are but Virtutum similitudines, the Counterfeits of Ver∣tues,* 1.7 & differ as much from Genuine Virtue, quantum distat a veri∣tate mendacium, as a Lie doth from Truth, Prosp. lib. 3. de vita contempl. Hence Vossius tells us out of the Ancients, especially Austin, that the Vertues of the Heathen Philosophers nomen bonorum operum amittunt, si per bonum in∣telligatur quod est utile ad Vitam aeternam, Loose the name of Good Works if they be judged by their Usefulness to the obtaining of Eternal life, Hist. Pelag. lib. 3. part. 3. Thes. 11.12.

§. 7. Having treated the defects which occur in the best actions that Natural men can perform, and declared their Unaccep∣tableness to God thereupon; It remains to be shewn in the next place, that there are also some Duties under the Sanction of which we all are, which even with respect to the matter of them, no man in the meer vertue of Natural Principles can arise to a performance of. And of this kind I shall only mention that great Duty incumbent upon us of making to our selves new hearts, with what depends thereupon. That the Sancti∣fying of our Natures, and the being renu∣ed after the Image of God, is prescribed to us in way of Duty; The Scripture plainly and fully testifies: And yet, if we consult either the Scripture, or our own experience, we shall understand how totally unable we are for the discharge and accom∣plishment of this great Duty. Though the New Creature be only an additional to our Natural Being, yet as to the Physical pro∣duction of it, it lyes as far out of our sphear, as the production of the Soul doth out of that of an organised body. Was man meerly passive in the reception of the I∣mage of God impressed upon him at first, and is there not greater reason to be per∣suaded

that he is meerly passive in the new production and reception of it? Hence to testifie our impotency, the Scripture re∣ports us to be dead in Trespasses and Sins, Eph. 2.1.5. and that no man can come to Christ unless the Father draw him, Joh. 6.44. That we are neither begot again of Blood, nor of the will of the Flesh, nor of the will of Man, Joh. 1.13. We owe not our Regeneration either to the efficacy of o∣thers, nor to the workings of our own wills. Hence the great Work and Duty of circumcising our hearts is expressed by such phrases, which, if they signifie any thing, do import us meerly passive in it. Of this complexion are the expressions of our being begotten again, Created, Quick∣ned, &c. Did the scattered Atomes of matter frame themselves into the Machine of the Humane Body at first? Or do those Rudimental Principles conveyed for the formation of the Faetus in the Womb, dis∣pose themselves into that orderly, admira∣ble variety of texture, which fills us at once with amazement and thankfulness? Shall the dispersed particles, and corpuscles of dust, rendevouse and reassemble them∣selves into their former frames, without the Physical interpose of a forraign Agent? If

none of these be either true or possible, no more is it so, that man can convert him∣self. Were we disposed qualified, quali∣fied and suited to the accomplishment of this work, would God take it out of our hand, and rob us of the praise of it? Doth He not again and again proclaym us inept and weak for the effecting of it? Doth he not intitle himself the Author of it? Is not the Holy Spirit purchased by Christ, and promised by the Father to this End? The Scriptures bearing Testimony to this, are innumerable; see among others, Deut. 30.6. Ezek. 36.26, 27. Jer. 31.33. Jam. 1.18. Eph. 2.10. Tit. 3.5, 6. Phil. 2.13. &c. Now notwithstanding all this, to argue for an Ability in us to perform it, meerly be∣cause it is prescribed us in way of Duty, is childish and trifling; is it not enough to justifie the prescription of it in way of Du∣ty: (1.) That such a frame of heart ought to be in us, and that the want of it, is as much our sin, as our misery. (2.) That being awakened by the consideration of our duty, to a perception of our weakness. We ought thereupon to sue to God for strength. And therefore it is, that all precepts to this purpose are attended with answerable pro∣mises. Finding that thou canst not change

thy sensual earthly heart, thou art to im∣plore his help, who is not only able, but willing to relieve and succour thee.

(3.) That God hereby excites us to do what we can, and to wait upon him in all those ways and means, which he hath pro∣mised upon our sincere exercise to make successfull. (4.) That these commands and exhortations of washing and making us clean, of getting a new heart, &c. are not so much suited to us as weak as they are intended to us as stubborn, nor so much prescribed to us under the reduplication of our being unable, as of being Rebellious.

* 1.8§. 8. From what hath been deliver∣ed in the two pre∣ceding Paragraphs we may safely now infer the necessity of a superadded in∣fused Principle in order to our living to God in the whole of practical Religi∣on, and our being accepted with him. Nor is there any thing that the Scripture declares in more Em∣phatical terms, the Holy Ghost foreseeing

contradiction that would be made hereun∣to. And by the same acts and methods that men endeavour to avoid the force of Scripture-Testimonies in this matter; there is not any Article of Faith that can be se∣cure, but what ever the Holy Ghost hath delivered for the confirmation of the great∣est Doctrines of the Christian Religion may with the like subtilty be perverted to another Intendment. Had God designed the declaring the Doctine of an infused Subjective principle; I challenge any man to shew me how it could have been more clearly and fully expressed than it is alrea∣dy. The causes both Moral and Physical, the way and manner of its production and communication; the intrinsic subjective change that is thereby made and wrought in the frame, temper, and disposition of the Soul; the capacity that we are there∣upon brought into of communion with God here, and enjoying him hereafter, to∣gether with the effects that proceed thence in our Conversation and course of Living, both towards God and Man, are all held forth in the Scripture in terms most plain, full, and emphatical. Nor are the Prayers and Thanksgivings, with reference to re∣nuing and assisting Grace, which I suppose

all Christians are found in the performance of, reconciliable with the denyal and nega∣tion of such a Principle and so conferred. Surely in our applications and addresses to God, we pray not for Rational Faculties, nor meerly for the enjoyment of the Gos∣pel, but we pray especially, That God would Create in us a clean heart; that he would renue us in the Spirit of our minds; fulfil in us the work of Faith with power; work in us both to will and to do; all which argue a necessity of somthing more than ei∣ther Essential Powers or Objective Light. Therefore Austin sayes well concerning the Pelagians, destruu••t orationes quas fa∣cit Ecclesia sive pro infidelibus, & Doctri∣nae Dei resistentibus, ut convertantur ad Deum; sive pro fidelibus ut augeatur iis fi∣des & perseverent in eâ, Haeres. 80. and a∣gain, cur petitur quod ad nostram pertinet po∣testatem, si De••s non adjuvat voluntatem; idem de gr••t. Christi lib. 1. cap. 15. and once more, Quis optat, quod in potestate sic habet, ut ad faciendum nullo indigeat ad∣jumento? idem de peccat. Merit. & Re∣mis. lib. 2. cap. 6. The same may be said of Praise and Thanksgiving to God, with respect to Grace. For if there be no insused Principles; it will necessarily fol∣low

that while we pretend to bless. God for quickning us when we were dead in Tres∣passes and Sins; for making us willing through a day of power; for the exceeding greatness of his power exerted towards us who believe; for the sanctifying us wholly in our Soul, Spirit, and Body, &c. We do but mock and flatter him; For as Austin sayes, Pro••s••s non gratias Deo agimus, sed nos agere fingimus, si unde illi gratias agimus, ipsum facere non putamus, Epist. 107. ad Vital••m. Shall I add, that to deny the in∣fusion of a supernatural Vital Principle, or to affirm that the Spirit of God acts only to∣wards us in way of Moral suasion, yea to grant no other inward operation, but what is Resistible and may be withstood, is in effect to ascribe all the difference that is betwixt one man and another to our selves, contrary to the express words of the Apo∣stle, 1 Cor. 4.7. Who maketh thee to differ from another? and what hast thou, that thou did'st not▪ Receive. But having already treated this, Chap. 2. §. 15. and seeing if what we have delivered in this Chapter hold good, this naturally follows; and being obliged to make an End, I su∣percede all farther prosecution of it.

§. 9. I have now done with the theory and polemical part, & thought to have pro∣ceeded to a practical improvement by way of Use of what hath been said; but the discourse being already drawn out and en∣creased beyond what I at first intended: I shall therefore wave all that I had in that way designed to say. However I hope, that as I have finished what I mainly purposed, so I have in some measure performed what I undertook; namely, have justified that Mo∣ral Vertue and Practical Religion are not universally coincident, but that there is some∣thing else necessary in order to our living to God in all the Duties of obedience incumbent upon us, besides either Moral Vertue, or the instruments of it; and that those who pursue the acquisition of Grace and Spiritual Holi∣ness over and above the common Vertues of Morality, do not engage their main industry and biggest endeavours in the pursuit of Dreams and Shaddows, as we are told, Def. & Continuat. p. 338. If any now upon the one hand, by obtruding a notion, and definition of Morality, supposing and in∣cluding all that we have been contending for as necessary to Christian Obedience, shall thereupon affirm Morality and Holi∣ness to be all one, as I find some learned

men do; I shall take the liberty to say that however sound and Orthodox▪ by vertue of such an explication they manifest them∣selves to be in Divinity, they do not declare that skill in Philosophy, which they would bear the world in hand that they are furnished with. It is Institution and vul∣gar use of Terms that ought to fix and de∣termine their signification; and whoever he be that retaining usual Terms will yet assume a freedome of affixing what sence he pleaseth to them, as he Usurps an Em∣pire that is neither just not reasonable; so he not only makes way for endless L••g••∣machies, but leaves a president for con∣founding and changing the state of any question in the world▪ and his Authority will be produced, when he is dead and gone, to the disservice of Truth; nor will it be difficult for witty men to render the sense he now pretends to use the Terms in, ridiculous and unmaintainable. If any up∣on the other hand, submitting to the com∣mon & received signification of the Words interested in the state of the Question we have been debating, shall still persevere in confounding Morality and Holiness; I dare now leave it to the judgment of the in∣telligent Reader, whether it ought not to

be ascribed to a wilful obstinacy, and an unreasonable humour which neither Au∣thority nor demonstration were ever in∣tended to conquer. I expect therefore no Proselyte where my Adversary is resolved to be peremptory and confident: It is suffi∣cient I have said enough to shame and baffle him, and so I leave him to feast him∣self with his own disease. Perit judicium cum res transit in affectum; Where the Un∣derstanding i•• bribed by Prejudice, Pride, and Interest, we cannot expect an impartial award. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; We embrace Opinions because of their affinity to the complexion of our minds, and their agreea∣bleness to our lifes and manners, saith Arist. Metaph. lib. 1. To shut up all, let me en∣treat those who contend for, and are in the belief of the necessity of an infusion of a New Vital Principle in order to our living acceptably to God, to labour to feel the power, and to express the efficacy of it in their hearts and lives. Let us make it ap∣pear that we plead not for Grace, that it may be a Sanctuary either for ill Nature, or ill Manners, and that we do not intend it for a shelter for those vices which Philosophy would banish; nor design to protect Lusts

and Passions under the priviledg of it; as a late Author is pleased to charge us, Repr. to the Rehers. pag. 60.61. Nor let us think it enough to have the frame of our spirits by some initial principles attempered to o∣bedience; but let us act Faith on Christ for continued fresh supplies of the Spirit of Grace, both for the actuating and drawing into exercise the already in••used and in∣stilled Principles, and the farther confirm∣ing, strengthening, and consummating the Elemental Seeds, knowing that we have not already attained nor are already perfect, but that we are still to reach forth unto those things which are before us, if by any means we may attain the Resurrectio•• of the dead. To this purpose see Joh. 15.4, 5. 2 Cor. 3.5. Eph. 6.10. Phil 4.13. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Being born of God, and implan∣ted in him, let us abide in him, as in our Root, seeing Streams, Plants, and Branches dry and wither, if separated and cut off from their source and stem. Demophil. the Pythago∣rean Philosopher.

Notes

• * 1.1

  Natura beatis om∣nibus esse dedit, si quis cognov••••it uti. Claud.
• * 1.2

  Quis non clamet stul∣tum esse praecepta dare ei, cui liberum non est quod praecipitur facere? Aug. de fide cont. Ma∣nich. cap 10.
• * 1.3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; An∣dr••n. Rh••d. lib. 3. cap. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Arist. lib. 1. Metaph. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Andr. Rh••d▪ ubi sup. H••c quis∣que in potestate habere dicitur, quod si vult facit, si non ••ult, non facit; Aug. lib. de Spirit. & lit. Liberum Arbitrium est re; sibi••placitae spontan••us appetitus, Prosp. lib. de grat. & liber. arbit. contra Cassian. Illu•• in potestate ha∣bemus, ad quod alienâ violen••iâ cogi non possumus, Rich. de Sancto Victore. Nor did the Greek Fathers mean any more by their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.
• * 1.4

  As a late Au∣thor falsly suggests, Eccl. pol. p. 73, & repr. to the rebers. p. 55.
• * 1.5

  Idem. Def. & contin. p. 34. Eccl. pol. p. 73.
• * 1.6

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Plat. in Phaed.
• * 1.7

  Quicquid boni fit ab ••omine & non propter h••c fit, propter qu••d fi∣ert debere vera sapien∣tia praecipit▪ et si ••ffi∣cio videatur bonum, ipso ••on recto fine peccatum est, Aug. cont. Jul. lib. 4.
• * 1.8

  Si quis per Naturae vires bonum aliquod quod ad salu∣tem pertinet vitae aeternae cogi∣tare aut eligere, sive salutari, i. e. Evangelicae praedicatio∣ni consentire posse confirmat, absque illuminatione & in∣spiratione Spiritus Sancti qui dat omnibus suavitatem in con∣sentiendo & credendo verita∣ti, haeretico fallitur spiritu, non intelligen•• vocem Dei in Evangelio dicentis▪ sine me nihil potestis Concil. Araus. Can. 7.