1. I say they are a part of [the Externally Called,1] because the ⟨p. 138⟩Scripture hath yet showed us no other way to the Internal call,2 but by the external.3 For how shall they believe on him of whom they have not heard? and how shall they hear without a preacher? All divulging of the substance of the Gospel, whether by Solemn Sermons, by writing, printing, reading, conference, or any other means that have a rational sufficiency for information and conviction; are this preaching: though not all alike clear and excellent. The knowledge of Christ is none of aNatures principles: The book of the Creatures is no means alone, much less a sufficient means to teach the knowledge of Christ.5 It may discover mercy, but gives not the least hint of the way of that mercy: It speaks nothing of God incarnate; of two natures in one person; of Jesus the Son of Mary; of Christs Suretyship, and suffering for us, rising, ascending, mediating, returning; of two Covenants and their several conditions, and the reward of keeping them, and penalty of breaking them, &c. Its utterly silent in these things. And to affirm that the Spirit calls or teacheth men where the word is not, and where the Creature or nature speaks not, is, I think, a groundless fiction. There is the light of the eye, and the light of the Sun, or some other substitute external light necessary to our seeing any object: The Scripture and certain revelations from Heaven (when and where such are) is the sun or external light: the understanding is our eye or internal light: This eye is become blind, and this internal light in the best is imperfect; but the external light of Scripture is now perfected: Therefore the work of the Spirit now, is, not to perfect Scripture, or to add any thing to its discovery, or to be in stead of a Scripture where it is wanting, much less where the Scripture is: But to remove the darkness from our understanding, that we may see clearly what the Scripture speaks clearly: Before the Scripture was perfected, the Spirit did enlighten the Prophets and penmen of Scripture both ways: But now I know no teaching of the Spirit, save only by its illuminating or sanctifying work; teaching men no new lesson, nor the old ⟨p. 139⟩without book; but to read with understanding, what Scripture, Nature, Creatures and providences teach.
1. I say they are a part of [the Externally Called,1] because the ⟨p. 138⟩Scripture hath yet shewed us no other way to the Internal call,2 but by the external.3 For how shall they believe on him of whom they have not heard? and how shall they hear without a preacher? All divulging of the substance of the Gospel, whether by Solemn Sermons, by writing, printing, reading, conference, or any other meanes that have a rational sufficiency for information and conviction; are this preaching: though not all alike clear and excellent. The knowledge of Christ is none of aNatures principles: The book of the Creatures is no meanes alone, much less a sufficient means to teach the knowledge of Christ.5 It may discover mercy, but gives not the least hint of the way of that mercy: It speaks nothing of God incarnate; of two natures in one person; of Jesus the Son of Mary; of Christs Suretiship, and suffering for us, rising, ascending, mediating, returning; of two Covenants and their several conditions, and the reward of keeping them, and penalty of breaking them, &c. Its utterly silent in these things. And to affirm that the Spirit calls or teacheth men where the word is not, and where the Creature or nature speaks not, is, I think, a groundless fiction. There is the light of the eye, and the light of the Sun, or some other substitute external light necessary to our seeing any object: The Scripture and certain revelations from Heaven (when and where such are) is the sun or external light: the understanding is our eye or internal light: This eye is become blinde, and this internal light in the best is imperfect; but the external light of Scripture is now perfected: Therefore the work of the Spirit now, is, not to perfect Scripture, or to add any thing to its discovery, or to be in stead of a Scripture where it is wanting, much less where the Scripture is: But to remove the darkness from our understanding, that we may see clearly what the Scripture speaks clearly: Before the Scripture was perfected, the Spirit did enlighten the Prophets and penmen of Scripture both wayes: But now I know no teaching of the Spirit, save only by its illuminating or sanctifying work; teaching men no new lesson, nor the old ⟨p. 139⟩
- 1They are externally called.
- 2Rom. 10.14.
- 3What the external call is.
- aQuicquid illud est quod extrinsecùs oculis & mentibus hominum objicitur, destitutum est icta vi Spiritus quae sola potest homines abducere a peccato & ad vitae spem efficaciter revocare. Amyrald. Defens. Calvin. p. 154. Whether the Spirit without means do call. In what sense the Spirit enlighteneth? Quomodo causa illa supernaturalis intellectum liberet a nativis quibus occupatur tenebris, mens humana non comprehendit. Effectum summo Dei beneficio persentiscimus; rationem operationis non tenemus. Amyrald. defens. Doctr. Calvin▪ pag. 200. Some confidently do with Grotius appeal to Antiquity in the points of universal sufficient Grace, and Free-will and natures integrity: Concerning which see Chamier: Bogermans ▪ Annotations on Grotij Piet. and Ushers Eccles. Britain. Primord. What the ancient Church thought and did against Pelagius. So Johan. Latius. de Pelag. Comment. Nichol. Bodicher. in Socin. Remonstr. Videlius, &c.Quicquid illud est quod extrinsecùs oculis & mentibus hominum objicitur, destitutum est icta vi Spiritus quae sola potest homines abducere a peccato & ad vitae spem efficaciter revocare. Amyrald. Defens. Calvin. p. 154. Whether the Spirit without means do call. In what sense the Spirit enlighteneth? Quomodo causa illa supernaturalis intellectum liberet a nativis quibus occupatur tenebris, mens humana non comprehendit. Effectum summo Dei beneficio persentiscimus; rationem operationis non tenemus. Amyrald. defens. Doctr. Calvin▪ pag. 200. Some confidently do with Grotius appeal to Antiquity in the points of universal sufficient Grace, and Free-will and natures integrity: Concerning which see Chamier: Bogermans ▪ Annotations on Grotij Piet. and Vshers Eccles. Brittan. Primord. What the ancient Church thought and did against Pelagius. So Johan. Latius. de Pelag. Comment. Nichol. Bodicher. in Socin. Remonstr. Videlius, &c.
- 5What is the means of this call. Whether nature and Creatures be sufficient.What is the meanes of this call. Whether nature and Creatures be sufficient.
