God Tit. 2. 13. not an under subordinate God but over all God blessed for ever Rom. 9. 5. not a God by office but a Jehovah Jer. 23. 6. a God by nature though not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as to his Subsistence yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as to his Essence Gods name is in him Exod. 23. 21. One great Letter of that Name is Eternity and his going forth was from everlasting Mic. 5. 2. another is Immutability and he is yesterday to day and for ever the same Heb. 13. 8. another is Omniscience and he knoweth all things Joh. 21. 17. another is Omnipotence and he hath all the power in heaven and earth Matth. 28. 18. another is Immortality and he hath life in himself Joh. 5. 26. another is Immensity and he whilest on earth was in heaven Joh. 3. 13. and though long since ascended to heaven is still on earth Matth. 28. 20. All these golden Letters are graven on the Godhead and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the fulness of the Godhead dwells in him Col. 2. 9. all these shed forth a divine Glory and Majesty he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the brightness of divine glory Heb. 1. 3. and what need we any more witnesses of his Deity His Name is wonderful Isai. 9. 6. far above all Creatures his Generation is unutterable being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the proper Son of the Father Rom. 8. 32. not as Creatures made ex nihilo but as a proper Son begotten out of his very Substance his standing is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the essential form of God the very divine nature Phil. 2. 6. and his special Ubi there is the Fathers bosom Joh. 1. 18. and from thence together with him he breathes forth the holy Ghost His Works are divine and all one with the Fathers Joh. 5. 19. He sat in counsel with him in framing his Eternal Decrees and since wrought with him in making first a World of Creatures and then a Church of Saints and still he works with him in the preservation and gubernation of both Lastly his two Testaments which face each other as the Cherubims upon the Ark by their sweet glances and respective aspects upon each other do disclose his Deity For in the Old Testament 't is said that Jehovah brought Israel out of Egypt Exod. 20. 2. in the New Testament 't is said that Christ did it Jude 4. and 5. Ver. in the Old Jehovah circumcises the heart Deut. 30. 6. in the New Christ doth it Col. 2. 11. in the Old Jehovah poured out the Spirit Joel 2. 28. in the New Christ Acts 2. 33. in the Old every knee bowes to Jehovah Isai. 45. 23. in the New to Christ Rom. 14. 11. in the Old miracles were done in Jehovah's Name 2 Kings 2. 21. in the New in Christ's Acts 9. 34. in the Old Jehovah is the first and the last Isai. 44. 6. in the New Christ is Alpha and Omega Revel 1. 11. in the Old there is Deus absconditus Isai. 45. 15. in the New Deus manifestatus in carne 1 Tim. 3. 16. All which do most pregnantly prove the Deity of Christ unto us Nevertheless proud Reason will be babling How can the Father beget the Son ex propriâ Substantiâ Can any part of the Divine Essence be discinded in such a Generation Or if not can the whole be given to the Son And if so how is it retained to the Father I answer The Father gave unto the Son the whole Essence non alienatione sed communicatione non generatione emanante sed immanente the Father so begets the Son as that he still possesses him Prov. 8. 22. the Son so goes forth from the Father as that he still abides in him his eternal egress Micah 5. 2. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not by defluxion but immansion I am in the Father and the Father in me saith Christ Joh. 14. 10. Indeed if we speak accurately the Father begets the Son out of himself rather in Essentiâ divinâ than ex essentiâ divinâ Hence the entire Essence is in the Father and the entire Essence is in the Son too and what if it could not be thus in a finite Essence yet why may it not be so in an infinite What if Reason cannot fathom it must therefore Faith reject it I conclude then that Christ is very God and as God hath a right to redeem us his Creatures 2. Jus Idoneitatis as the Son of God he was most fit to be our Redeemer what can be more perfectly congruous than Reconciliation by God's beloved one Adoption by his Natural Son Reparation of his gracious Image by his substantial a shine of Favour by the brightness of his Glory beams of Light by his Wisdom Restitution of Life by the Prince of Life and Mediation between God and Man by the middle Person in the sacred Trinity There be three great goings forth of God into which all others may be resolved the first is that fundamental one of Creation and upon Sins Entry which is but an Apostasie from Creation in comes the second viz. Redemption and out of this as out of a Fountain flows the third and that is Sanctification these hang in order one upon another Unless there had been a Creature and that Apostate there had been no place for Redemption and unless there had been a Redemption there had been no room for Sanctification for God would never have reimplanted his Image of Holiness in a Creature left under the eternal stroke of his Justice nor have plucked away the spot of Sin there where the guilt of Sin is left behind Now albeit it is a most sure Rule that Opera Trinitatis ad extrà sunt indivisa yet among Divines Creation is in a sort peculiarized to the Father as the first Redemption to the Son as the second and Sanctification to the Spirit as the third Person in the Glorious Trinity Thus in these three goings forth of God each person in the Trinity hath his special Shine and that in the very Order of his Subsistence wherefore it was very congruous that the Son of all the Persons in the Trinity should be out Redeemer 3. Jus Conjunctionis he that redeems a Captive must be Persona conjunct a with him and so was Christ with us in a threefold respect 1. Conjunctione naturali he was our Goel Isai. 59. 20. that is our next kinsman by his Incarnation and our Redeemer by his Passion he assumed our Nature into himself that he might redeem us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great God a sucking Child regens Sydera yet sugens Ubera he that ruled the Stars sucked the Breasts The word was made flesh Joh. 1. 14. and a strange making it was all other Creations are as it were extra Deum but here was a Creation in the very person of God The glorious Trinity in the very instant of drawing the Humane Nature exnihilo interweaved
Surety and the promised Life made good to us Sinners But you 'l object further If the Law be thus interpreted in an equitable way viz. to be done by a Surety then it is not so much as a Rule of life to us for that issues out of the first interpretation viz. the doing of it in our own persons I answer that still the Law is a Rule of life to us and the reason is because God doth not wave the rigorous and take the equitable interpretation totally and absolutely but in order to Redemption and so far only as Redemption requires it Now what doth that require It requires that the Obedience of a Surety should be admitted for the impletion of the Law and therefore thus far the rigorous interpretation is waved and the equitable takes place But it requires not that the redeemed ones should be exempted from the Law as a Rule and therefore the equitable interpretation doth not go thus far and so far as that goes not the rigorous one takes place because pro tanto it is consistent with Redemption Hence it comes to pass that Christ as our Surety fulfilled the Law for us and yet still the Law is a Rule of life to us Christ is the end of the Law to the believer and yet the Believer is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under the Law to Christ 1 Cor. 9. 21. Thus this Price is redemptive from Evil and procurative of Good but the Crown of all is yet behind 3. It is a Price sufficient for both the former There is a double Sufficiency Sufficientia nuda and Sufficientia ordinata the first consists in the intrinsecal value of the thing the thing in value transcending or at least equalizing the thing to be redeemed the second consists in the Will of the Payer and Receiver the one intentionally paying and the other intentionally accepting that thing as a Price of Redemption the first is that radical Sufficiency whereby the thing may possibly become a Price the second is that formal Sufficiency whereby the thing doth actually become a Price Let the thing be in it self of never so vast a value the former without the latter doth not constitute it a Price Now the glorious price of our Redemption hath both these Sufficiencies in it 1. It hath Sufficientiam nudam the Active and Passive Obedience of Christ have intrinsecal value enough to equalize nay infinitely superexcede all our Debts and over and besides to purchase three Worlds for us and the reason is because his Deity poured out a kind of Infinity into his Doings and Sufferings The Righteousness which he fulfilled was the righteousness of God Rom. 1. 17. the Blood which he shed was the blood of God Rom. 20. 28. the Life which he laid down was the life of God 1 Joh. 3. 16. And what nakedness cannot the Righteousness of God cover What debts cannot the Blood of God pay for And what Worlds cannot the Life of God purchase Remember O poor trembling Soul remember he that was pierced for thee was Jehovah he that was smitten for thee was the man God's fellow and he that obeyed for thee was in the form of God O what manner of Actions and Passions were those wherein the Law-giver stood under his own Law and the Creator suffered in his own World How was his Obedience elevated into Infinity and transfigured into glory by his Godhead What a Mass of sweet-smelling Merits must that be into which the Deity it self transfused Riches and Odours This may be one reason why Christ is stiled the heir of all things Heb. 1. 2. though he be the Purchaser of all yet he is Heir of all because he received his divine Nature from his Father and that divine Nature stamped an infinite value upon the Purchase-money which bought all May I shadow it out by an imperfect Similitude A Son receives vast sums from his Father and with them purchases an estate in Lands to himself that Son is the Purchaser of those Lands in respect of his own payment of the Money and yet in a sence he is Heir to them in respect of his receipt of the Money from his Father So the Eternal Son of God is the Purchaser of all for he paid down his own Blood and Righteousness as the Price and yet he is Heir of all for that Price had its value from the divine Nature and that divine Nature was received from his Father in the Eternal Generation There is no doubt then as long as Christ is God but that his Obedience hath value enough in it self 2. It hath Sufficientiam ordinatam and this appears 1. By the Will of Christ who paid down the Price 2. By the Will of God who received it both their Wills concentre in the work of Redemption and the counsel of peace is between them both Zach. 6. 13. 1. It appears by the Will of Christ when he paid down his Obedience what was his meaning Surely not a tittle of his Obedience was irrationally done nor a drop of his Blood irrationally shed what then was his meaning in it Was it not to dissolve the Chains of Sin open the Prison of Wrath and spoil and triumph over the bloody Jaylor Satan Was it not to procure the standing of the Body of Nature the shedding down of the Spirit of Grace and the opening a door to Heaven and eternal Life These were the things on which the divine and humane Will of Christ were both set his divine Will was set upon them for before the foundations of the World even in his joyous Eternity with his Father his delights were with the sons of men Prov. 8. 31. and when the World was up he appeared to Abraham in a humane shape and to Moses to usher in a temporal Redemption the first as a praeludium to his Incarnation and the latter as a praeludium to our Redemption and both as a demonstration that the work of Salvation was in his Heart And afterwards in the days of his flesh his humane Will never parted from his divine but in a rape of Love always run upon Redemption this he sought for in a long circuit of Obedience and sought with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 till it was finished this he sought for in his bloody Agony and when his humane Will as Nature shrunk back from the Cup of Wrath yet the same Will as Reason kissed and drunk it off to the bottom in order to Redemption this he ardently pursued after through Cross-tortures and Soul-travels and rather than fail of it he would for a time be forsaken even of God himself and when he cried out I thirst his greatest thirst of all was after this and could never be quenched till he came to a consummatum est Thus stood the mind of Christ in the business 2. It appears by the Will of God and that in two things 1. God decreed this Price to be paid for the ends aforesaid 2. God accepted it being paid for the
THE Divine Will Considered in its Eternal Decrees AND Holy EXECUTION Of Them By EDWARD POLHILL of Burwash in Sussex Esquire The Second Edition LONDON Printed and are to be Sold by Thomas Shelmerdine at the Sign of the Rose-Tree in Little-Britain 1695. THE PREFACE TO THE READER THE Doctrine of Gods eternal Decrees with their Execution in his works of Providence and Grace is of great importance in it self and was ever so esteemed in the Church It is that Revelation which God has been pleased to make unto us in his Word of those Counsels of his sovereign will and pleasure with those actings of infinite wisdom power goodness and grace in the pursuit of them which rise and issue in Eternity Hereby the whole series of divine Operations is represented unto us in their beauty order wherein God disposes all things in this World unto the final issue of his eternal glory An Enquiry therefore into these things is so far from being a needless and curious Speculation as some fondly imagine that without some diligence therein we can never attain that distinct apprehension of divine Excellencies and their effects which is necessary unto the direction of our Faith and Obedience The nature indeed of the things themselves which is sublime and mysterious with that opposition which the pride of corrupted Reason rises up unto against the Sovereignty and Wisdom of God hath exposed the Truth concerning them unto great and fierce Contradiction in all Ages But as God in the primitive times preserved the knowledge and interest of it in the Church by the holy and learnéd endeavours of persons famous on that account in their several Generations against the subtil assaults of men of corrupt minds so in these later Ages he has provided for its vindication and defence by the faithful Là bours of many worthy Instruments against all that opposition which under various pretences and apprehensions hath continually broken forth against it And it hath so fallen out that among all those Digladiations which the Church hath been exercised withal about spiritual things there are none which have been managed with more confidence and seeming satisfaction unto the parties at variance about them than these concerning the Decrees and Grace of God For whereas they procede on various Principles each Party find such assurance in those they build upon as they suppose is not capable of any reasonable contradiction Those who judge it their safest course in heavenly Mysteries to captivate their Understandings unto the obedience of Faith and to regulate their apprehensions about them by divine Revelation with a due reverence of the infinite Wisdom and Sovereignty of God can discern nothing in the reasoning contrary to what they have so learned that is of weight with them or takes any impression on their minds when others who procede upon and make their own inclinations desires and Reason the Rule and Measure of their Conceptions forcing divine Revelation and Mysteries into compliance with them have no valuation of those Arguments which are resolved purely into divine Revelation as representing an Idea of God his Excellency his will and his Power unsuited unto what in themselves they conceive of them but it will be found that as God who alone perfectly knows himself and all the effects of his Wisdom and Power can alone give us true notices and apprehensions of them so it will be found that it is our wisdom and understanding to confine our conceptions about them and Faith concerning them unto divine Revelations And whatever contradictions there may be therein unto the carnal Affections of men there is none indeed unto right Reason when the infinite distance between God and us is once really admitted and acknowledged Of these things treateth the ensuing Discourse if I mistake not in words of truth and soberness for the substance of what is pleaded therein and I could not but upon the first view judge it both useful and needful unto the present season For whereas the Truths here declared and contended for have in former Ages been opposed with more subtilty diligence and specious pretences than of late by any yet being never that I have observed treated with more rage contempt and scorn the common way whereby men supply their defects in Learning and Ability to oppose what they dislike and condemn the worthy Author hath handled them with that gravity and modesty with that particular regard unto express divine Testimonies as is best suited to rebuke unchristian Virulency about sacred things without taking any notice of them And sundry things in perusal of his Discourse I take no small satisfaction in as first that in handling of these mysterious and sacred Truths he chose briefly to state and solidly to affirm his assertions with Scripture and Reason clearing positive Truths and not handling them merely in a way of Controversie though he avoid not the consideration of any material Objection against what he has asserted and proved for as this way of teaching divine Truths is suited unto the nature use and end of them as also the manner of their Original Revelation so the mind is therein preserved sedate and free from such disturbing or diverting provocations as we are commonly too incident unto when engaged even in the defence of Truth by way of controversie Again there appeared unto me that Vein of Piety and spiritual Affection Reverence unto God and satisfaction in the things themselves pleaded about as hath given me a great esteem of the Author as well as of his Work though he be otherwise utterly unknown to me and this respect was increased when I found he was no Minister or Church-man whose business it is or ought to be to enquire diligently into these things but a Gentleman acted by a voluntary concernment in Truth and Piety It would not be to the disadvantage of the Nation or the Church of God in it if we had more of that rank and quality alike able and alike minded The Modesty wherewith he dissents from others or opposes their sentiments without severe reflections on Persons or Opinions is also another thing which deserves both commendation and imitation and the consideration thereof gives me the confidence in these few lines designed unto another end to express my own dissent from some of his apprehensions especially about the Object and Extent of Redemption Had I seen this discourse before it was wholly Printed I should have communicated my thoughts unto him upon that Subject and some few other passages in it but where there is an agreement in the substance and design of any Doctrine as there is between my judgment and what is here solidly declared it is our duty to bear with each other in things circumstantial or different explanations of the same Truth when there is no incursion made upon the main Principles we own The Argumentative part of this Book is generally suited unto the Genius of the Age past where in accurdcy and strictness of Reason bare sway
filthiness Ezek. 24. 13. If he would gather and men are not gathered 't is because they will not Matth. 23. 37. If he spread out his hands and men come not in 't is because they are rebellious Isai. 65. 2. If he be patient and long-suffering and they repent not 't is because of their hardness and impenitent heart Rom. 2. 5. The Apostle calls the heretical Seducers in his time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as did turn or transfer the grace of God from its true end or scope Jud. ver 4. And what those Seducers did doctrinally that do all sinners practically so far forth as they live under the means and turn not they do thereby transfer and remove the means from their genuine end 3. God doth by a formal Decree will the Means with their tendencies All Ordinances are sealed by the Divine Will and go out in its name and are what they are from its Ordination Without this Means are no longer Means but mere empty names and vain shadows 4. Out of God's formal Decree of the Menas doth result his Virtual Will of mens Conversion That God who doth formally will the means with their tendencies even unto Reprobates doth virtually will their Conversion as the true scope and end of those Means Hence 't is said that Christ would have gathered the unbelieving Jews Matth. 23. 37. and God would have all men to be saved 1 Tim. 2. 4. viz. in respect of his Virtual or Ordinative Will Hence God is brought in wishing Oh! that there were such an heart in them Deut. 5. 29. Oh! that thou hadst hearkened to my commandments Isai. 48. 18. And what are these wishes Surely all the diffusions of Light promulgations of Laws expansions of Gospel Grace waitings of divine Patience and strivings of the holy Spirit are as I may so say God's O's after Conversion in as much as they have a tendency thereunto and God in willing that tendency doth virtually will mens return also Excellent is that of learned Ames Deus eminenter virtuali quâdam ratione eatenus vult salutem hominum quatenus vocat ipsos ad salutem Thus with this Virtual Will God doth will the Conversion of Reprobates But then you 'l say If so God's Will is frustrated for Reprobates are never actually converted I answer That God's Formal Decree is only of the Means with their tendencies and therefore is not frustrated but fulfilled in the actual exhibition of such Means And God's Virtual Will though it be of the Conversion of Reprobates yet in their Non-conversion is not frustrated because it is not an absolute but conditional Will nisi per ipsos steterit unless their own voluntary corruption do impede the Effect which in Reprobates it always doth But you 'l yet reply Then God's Will is conditional and by consequence imperfect To which I answer with the Judicious Bishop Davenant That Volitions merely conditional agree not with the perfection of the Divine Nature for that were to suspend God's Will for a time and then post purificatam conditionem to make it become absolute But mixtly-conditional Volitions that is such as are grounded on some absolute Decree may be allowed As for Example that mixt conditional Decree That if Cain or Judas believe they shall be saved is grounded on that absolute Decree that whosoever believes shall be saved Now this Virtual Will of the Conversion of Reprobates is not purely conditional but mixtly conditional for it results out of God's absolute Decree of the Means with their tendencies Wherefore notwithstanding these Objections I conclude That God doth virtually will the Conversion of Reprobates so far forth as the Means have a tendency thereunto These things being thus laid down I conceive that the thing decreed in Preterition or Non-election is the not giving or working saving Grace or thorough Conversion in Reprobates in such a sure and insuperable way as in the Elect. Reprobates have not such intimate in-shining efficacious drawing Law-engraving and heart-opening and melting Grace as the Elect. And this not giving or working Conversion in such a way clashes with neither of the aforesaid Wills Not with the Will of Complacence for still if a Reprobate did turn or convert he should be accepted with God nor yet with the Virtual or Ordinative Will of God for still Means are Means and Ordinances are Ordinances and their true end and tendency is to turn men unto God I say their true end for there is a vast difference between an infallible Ordination of means for the working of Conversion in men and a true Ordination of Means for the same purpose As to the Elect there is an infallible Ordination of Means thereunto and as to the Reprobate there is a true though not infallible Ordination of the same The perfection of the Non-elect Angels was truly ordinated to their Perseverance but not infallibly The integrity of Adam in innocency was truly ordinated to his continuance in Obedience but not infallibly Wherefore Non-election or Preterition though it stand not in conjunction with an infallible Ordination yet it carries no contradiction to a true Ordination of the Means Notwithstanding the Decree of Non-election or Preterition God may still expostulate with a Reprobate as the Apostle did with the Galatians Quis te impedivit Who hindred you from obeying the truth Gal. 5. 7 Have you not had many awakenings of Conscience thundrings from the fiery Law wooeings from the gracious Gospel strivings from the holy Spirit and long waitings of infinite Patience and Forbeance and all these to draw you to Repentance And what hindred you from turning unto me What but your own perverse rebellious heart How often have I called and you would not hear knocked and you would not open moved and you would not stir offered Christ and Heaven and you would not accept And why would you not Let Conscience say if it were not for some base indulged lust which when I had searched after you have hid it in the secret of your heart when I have stript and laid it naked before you you have sewed Fig-leaves and covered it when I would have slain and crucified it you have spared it and laid it in your bosom Well I can truly say Perditio tua ex te thy destruction is from thy self alone 't is not because thou hadst no means of Grace 't is not because those Means were not ordinated to thy Conversion 't is not because thy Conversion should not have been accepted with me no 't is merely from thy voluntary corruption 2. Another thing decreed in preterition is the not-giving of Glory unto Reprobates But this is not such a not-giving as if God would upon no terms at all give Glory unto them No for the Promise Whosoever believeth shall be saved doth both import God's Will and extend in general to all Reprobates as well as others but it is a not-giving Glory to them in such a sure infallible way as to the Elect. Heaven is
Sam. 2. 3. seeing the thoughts afar off even from the high Arch of Eternity He hath Treasures of Wisdom such as cannot be told over Sapientiae ejus non est numerus Psal. 147. 6. and who should rule but the only wise If we cast our eyes on the millions of Creatures Angels above and Men below Stars in Heaven and living Creatures in Earth and Sea and all these pouring forth millions of Acts and falling under millions of Events that from the morning to the evening of the World surely nothing less than an infinite Understanding can comprehend all these and reach à fine usque ad finem Wisd. 8. 1. If we ponder the beautiful Timings harmonious Orders and sweet Compaginations of things The heavens hear the earth the earth hears the corn and the wine and the oil and these hear man Hos. 2. 21. Surely it must be an all-wise Artist who made these golden Chains and stands at the uppermost link ordering all I will hear the heavens saith he or else all the Creatures would turn a deaf ear to one another He guides every Wheel in Nature and when there is a wheel within a wheel never so much intricacy and crossness of motion yet the wheels are full of eyes Ezek. 1. 18. directing them to their journeys end and those Eyes are always open to perpetuate that direction St. Austin derides the Gods in the Roman Capitol Dii dormiebant Anseres vigilabant but divine Providence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Eye that never slumbers nor sleeps his waky Wisdom claims an universal Government over all But that which makes up his Imperial Crown is 5. His perfect Unity His sovereign Authority glorious Omnipresence almighty Power and infinite Wisdom are his Crown-jewels but that which completes and makes up all these into a Crown is his Unity he is Unus nay Unicus nay Unissimus his Singularity cannot bear a Compeer nor his Simplicity a Compound if there were either of these what would become of the Government of the World Suppose a Compeer then one Omnipresent might resist the other one Almighty counterwork the other and one All-wise counterplot the other Suppose a Compound then his Power might go one way his Wisdom another and his Presence might withdraw from both But now he being one God one in Singularity so that there is none else and one in Simplicity so that his Presence Power and Wisdom are but one Essence in him he and only he is worthy to govern all Omnis multitudo revocanda est ad unitatem and perfect Unity is no where to be found but in him alone Thus much for the first point but to go on 2. God rules all according to his Decree he works all things according to the counsel of his own will Eph. 1. 11. he doth whatsoever he pleaseth in Heaven and in earth Psal. 135. 6. That which escapes the pleasure of his Will must first fly out of the Sphere of Nature Now this I evince by these Reasons 1. All those rare Jewels of his Imperial Crown cemented in his perfect Unity do shew forth their lustre according to his Will because his Will put forth a World out of nothing therefore doth his sovereign Authority give Laws to it and his glorious Omnipresence fill and cherish it his infinite Wisdom ministers to the making of his gubernative Decree and his Almighty Power ministers to the executing of it There are infinite Orders and Congruities lying in Wisdom's breast but his Will chuses out of them all what it pleaseth and so makes up its decree there are infinite possibles within Powers Arms but his Power only exerts it self according to his Decree Wherefore it is plain that God governs all according to his Decree 2. The various ways of Government set forth the freedom of the Governour all things are not ruled in the same way Matter is ruled by Forms Bodies by Spirits inferiour Bodies by celestial the visible World by invisible Angels Angels and Spirits immediately by God himself Neither do the same things always keep the same track in Joshua's time the glorious Sun did make a stand in Daniel's time the Fire did not burn in Elisha's time the Iron swam as if it had forgot its Centre in Moses's time the floating Sea stood up as a Rock and the flinty Rock flowed as a Sea In Christ's time oh what excesses of Nature what actings by Prerogative what Epiphanies of Divine glory How many wonderful ways did the divine Will triumph over the Order of Nature evidently demonstrating that the supreme Order of all was in it self alone If the God of Nature did govern naturally all the Wheels would move one way and in one road wherefore the variety of Motions doth display the liberty of the first Mover or Governour 3. The Government of all things is no other than the efficacious Direction of them by congruous Means to their supreme End and that is done by the divine Will alone the End of all is the manifestation of his Glory and this his Will freely embraceth I say freely for the All-sufficient God was under no necessity to manifest himself the congruous Means are all of his own choice and that out of the infinite Mass of Wisdom in himself and the efficacious Direction of all by those Means to that End is according to his Decree God had designed preferment to Joseph but first he lay bleeding under the murderous intentions of his Brethren then he was sold as a slave to the Ishmaelites afterwards he was wretchedly accused by his Mistress rashly imprisoned by his Master and ungratefully forgotten by the chief Butler and yet after all these windings and turnings of Providence this is the worshipful Sheaf the Ruler over Egypt and the wise preserver of Jacob and all his posterity in the famine There are millions of Creatures which know not what an End means but a divine Intelligence conducts them thither millions of Events casual as to us but the divine Will hath fixed them millions of Acts free as to us but the divine Liberty is above them millions of Confusions dark as to us but the divine Decree orders them In all God is Alpha and Omega the first Mover and the last End the wise Contriver and sure Moderator of every thing for his own Glory according to the Counsel of his own Will O thou divine Will the tender Nurse and sweet Disposer of all thou bearest up the Pillars and turnest about the Wheels of the Universe the Guide of every Creature to its journeys end is thy wise Ordination and the safe conduct of it thither is thy gracious Preservation The swiftest Angel cannot fly out of thy Dominions and the poorest Worm hath a safe abode within them Thou hast an Eye in every Wheel an Order in every Ataxy and a Line in every Confusion without thee all Beings would moulder into Nothing congruous Means prove vain abortions and Natures Harmonies jangle into sad confusions Without thee the Breath
it with the Person of the Son so that it never was any where but there all other Creations stand under the Roof of Providence and Preservation but here the Humane Nature is an Inmate in the very same Person with the Divine all other Creatures have their proper sutable seats and Ubi's in the Sphere of Nature but here 's the Sackcloth of an Humane Body cast upon and the Rush-candle of a Reasonable soul lighted up in the Sun it self The glorious Son of God espoused Flesh and Blood and the Bride-chamber where the knot was tied was the Virgins Womb there was he made of a Woman consubstantial with us as to his Humanity who was consubstantial with the Father as to his Divinity O how great is this Mystery God manifest in the flesh O Domine quà m admirabile nomen tuum non modò mundi hujus staturam admiror non stabilitatem Terrae non Lunae defectum incrementum non Solem semper integrum laborem ejus perpetuum Miror Deum in utero Virginis miror Omnipotentem in cunabulis miror quomodo Verbo Dei caro adhaeserit quomodo incorporeus Deus corporis nostri tegumentum induerit in caeteris aliquae satisfaciant rationes hîc solus me complectitur stupor God never came so near to us as in this wonderful Conjunction In the Creatures we see God above us in the Law we see God against us but here we see Immanuel God with us he is one with us by a natural Conjunction but that 's not all for being in our Nature he became one with us 2. Conjunctione Legali he was our Sponsor or Surety and so in Law one person with us his Stile is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Surety of the covenant Heb. 7. 22. and the Covenant being mutual on both parts from God to Man and from Man to God he is in both respects a Surety of it a Surety on God's part that his Promises should be performed to us and a Surety on our parts that our Debts should be paid to God We were double Debtors to God as Rational Creatures we owed perfect Obedience and as Sinful Creatures we owed eternal Sufferings the first is a debt to God's Holiness and the second to his Justice Now Jesus Christ was our Surety for both a Surety to fulfil all Righteousness for us and the Fidejussorial Bond which he gave for this was his Circumcision for he had no sinful flesh to be cut off but would become a debtor to the whole Law for us and in Circumcision he signed security for it with his own Blood and also a Surety to take our Sins on him Hence the Righteous God who cannot but judge according to truth charged our iniquities upon him Isai. 53. 6. and he as our Surety accepted the charge and those words my sins are not hid from thee Psal. 69. 5. are as St. Jorom thinks spoken ex personâ Christi for he was though not commissor yet susceptor delictorum our Flesh and Blood was taken into his Divine Person and our Sins which could by no means enter in there were yet cast upon him and being cast upon him God exacted satisfaction of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was exacted and he answered Isai. 53. 7. Satisfaction was exacted from him as our Surety and he answered for us and what was his Answer Why I 'le lay down my Life I 'le pour out my Soul saith he let all the Wrath due to those Sins be squeezed into one Cup and I 'le drink it up to the bottom let the Fire of God's Anger drop down from Heaven and I 'le be the Paschal Lamb roasted in it Thus Jesus Christ was a Surety nay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the noblest of Sureties putting his Soul in our Souls stead to bear our Sins and God's Wrath and for this very purpose was he one with us in Nature that he might be one with us in Law too But neither is this all for both these Conjunctions are crowned with a third and so he is one with us 3. Conjunctione Mysticâ Christ is the Head and the Church is the Body and both together make up one mystical Christ 1 Cor. 12. 12. the Head in Heaven and the Body on Earth and the spiritual Continuity between both is one and the same holy Spirit which is on the Head without measure and on the Members according to measure If the Jew ask us where is Christ we can truly answer He is at the right hand of God in Heaven and on Earth loc here is Christ and there is Christ living and breathing in his Saints every Saint is a piece of him and all together are his fulness Eph. 1. 23. so that he doth not count himself complete without them This Conjunction is so near and full of spiritual Sense that a poor Member cannot suffer on Earth but instantly the Head in Heaven cries out of Persecution Acts 9. 4. and even the suffering Member reckons himself sitting in Heaven as long as his Head is there Eph. 2. 6. Thus our Redeemer comes very near unto us in a threefold Conjunction and in each Conjunction there is a rare Condescention In the first he came down into our Natures by a stupendious Incarnation in the second he came down into our Hell by a Fidejussorial Passion in the third he comes down into our Hearts by the Spirits Inhabitation the first opens a way to the second the second is the purchase of the third and the third as in design was a Motive to and as in existence is a Crown upon the Work of Redemption 4. Having considered the Redeemer I pass on to the Price and here I shall reduce all to three Questions 1. What this Price is 2. What manner of Price it is 3. For whom it was paid 1. What this Price is and this is the Humane Nature of Christ as subjected to the Law When the Son of God came forth to redeem us he was made of a woman made under the Law to redeem us that were under the Law Gal. 4. 4 5. Made of a Woman there 's his humane Nature made under the Law there 's his subjection to the Law and the End of all is our Redemption Christ through the eternal Spirit offered up himself to God Heb. 9. 14. and that in a way fully answering the demands of the Law The Law demanded of the Captives two things perfect Obedience from them as rational Creatures and penal Suffering from them as sinful Creatures and Christ gave up his Humane Nature a price both ways in doing and in suffering he gave himself that is his humane Nature for us an offering and a sacrifice Eph. 5. 2. an Offering in his Active Obedience and a Sacrifice in his Passive and both these together were the entire Price of our Redemption 1. Christ gave up himself in his Active Obedience That holy thing his humane Nature as soon as it came out into the World fell a breathing forth
of Holiness burning with zeal for God melting in compassions over Men bowing it self down in miraculous humility and in a rape of love doing all the Will of God even to the last gasp upon the Cross. His thoughts were all births of Holiness his words oracles of Truth his works a fulfilling all Righteousness and his meat and drink was to do his Father's Will He ascended up to the top or pinacle of the Moral Law in the sweetest strains of Love and fetched about the breadth or vast compass of it in the largeness of his Obedience and passed down to the very hemm or border of it in the lowness of his Humility Rather than fail he would be subject to his own Creature Luk. 2. 51. pay tribute to his own Subject Matth. 17. 27. and wash his Disciples feet with those very hands which had all the power in Heaven and Earth in them Joh. 13. 3 4 5. Nay he stooped down as low as the fringe of the Ceremonial Law his sinless flesh was circumcised Luke 2. 21. his holy Mother purified Luk. 2. 22. the true Passeover kept the typical one Matth. 26. 20 21. and so obedientially stood under his own shadow In every respect he was obedient unto death His Obedience was a fair Commentary on the whole Law written in glorious Characters of Holiness and Righteousness all his life long and at his death clasped and sealed up with his precious Blood Thus the Mandatory part of the Law was answered now for the Minatory 2. He gave up himself in his passive obedience he was in some sence crucifyed in the womb in that he was made of his creature and coming forth into the world all his life was a perpetual passion The Gospel shews us the immense God in swadling clouts the builder of all things working as a Carpenter the holy one hurried up and down by a tempting Devil the filler of all things hungry the fountain of living water thirsty the power of God weary the eternal joy of the Father weeping the owner of all things extreme poor and not knowing where to lay his head in his own world Thus as a man of sorrows he passes on towards his Cross one of his own Apostles betraying him another denying him the rest forsaking him the chief Priests bloodily conspiring against him false witnesses unjustly accusing him the tumultuous rabble crying out crucify crucify and Pilate first confessing his innocency and then condemning his person And now arriving at his Cross sorrows break in upon every part his head raked with thorns his face besmeared with spittle his eyes afflicted with the tears of friends his ears filled with the blasphemies of enemies his lips of grace wet with vinegar and gall his hands and feet nailed to the Cross and his sacred body hanging between thieves racked and tortured to death in a Golgotha of stench and rottenness But all this is but the outside of his passion at the same time hell was let loose and from thence the Devils as so many roaring Lyons came with open mouth to devour him and which is much more Heaven thundred over his head and the righteous God as angry as our sins could make him fell a smiting of him Isai. 53. 4. and smote him in his Soul too verse 10. and with smiting wounded and bruised him verse 5. the smart and anguish whereof was so great that he was afraid Hebr 5. 7. and his fear was so high that he began 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to faint away and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be sore amazed Mark 14. 33. and in this amazement the Eclipse was so dark that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 surrounded with sorrows even unto death verse 34. and in this spiritual Siege he falls a praying Father if it be possible let this cup pass from me nevertheless not as I will but as thou wilt Matth. 26. 39. and in prayer he sinks into an agnony His soul became like that poor ship that fell into a place where two seas met the fore-part sticking fast and remaining unmoveable and the hinder-part broken with the violence of the waves Acts 27. 41. Even so here were two seas met a sea of wrath storming against him as our Surety and a sea of love breathing in him after our Redemption His humane will as nature shrunk at the sense of Gods wrath but as reason it stedfastly pointed at the work of our Salvation Redemption stood fast and unmoveable in his heart yet the same heart though without the least spot of sinful contrariety was broken with the waves of amazing horrors and so dreadful was this agony that it cast this grand Heroe the strength of all the Martyrs into a bloody sweat there fell from him great drops of blood Luke 22. 44. The sins of the world ascending up as a vast cloud before Gods Tribunal now came dashing down upon him in an horrible tempest of incomprehensible wrath and this makes him cry nay as the Psalmist hath it Psal. 22. 1. roar out upon the Cross My God! my God! Why hast thou forsaken me Mat. 27. 46. One would have thought at the first blush that the humane nature had been dropt out of his divine person but though that were not yet the sense of Gods favour was for a time suspended from his humane nature Never was sorrow like to his sorrow In all the legal sacrifices there was destructio rei oblatae and all those destructions were summed up in his sufferings As the corn he was bruised as the wine and oil poured out as the Lamb slain and rosted in the fire of Gods wrath and as the scape-goat driven into the dismal wilderness of desertion He did as it were sport in Creation but in Redemption he sweats suffers bleeds and dyes Now his humane nature thus made under the Law both in his active and passive obedience is the complete and integral price of our Redemption I say both in his active and passive obedience for these were not sundred either in existence or merit 1. Not in existence for there was passion in his actions and action in his passions from first to last his obedience was with suffering and his suffering with obedience There was passion in his actions 't was a great suffering for the great Law-giver to be under the Law for the Lord of the Sabbath to observe it The noblest and purest piece of the Law is the knowing and loving of God and yet even in that there was a great suffering for he who eternally knew the Father in an infinity of light now knew him as it were by candle-light in a finite reason he who eternally embraced the Father in an infinity of love now loved him in the narrow compass of a finite will and therefore even in these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he emptied himself as the Apostle speaks Phil. 2. 7. And on the other side there was action in his passion his passions were with knowledge he shut not
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8. 32. God did not spare or bate him a farthing and we who are remitted make no satisfaction all our Tears Prayers Sorrows Services pay not a mite to divine Justice Why should corrupt Reason mutter as if Satisfaction and Remission which are matches in Scripture were inconsistencies in Nature What saith God Levit. 4. 31. the Priest shall make an atonement there 's satisfaction and it shall be forgiven there 's remission What saith the great Apostle Rom. 3. 24. We are justified freely by his grace there 's remission through the redemption that is in Christ there 's satisfaction Take both in three words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God for Christ's sake hath forgiven you Eph. 4. 32. for Christ's sake there 's satisfaction hath forgiven you there 's remission and free remission for 't is not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a dismission or discharge of Sin but 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a dismission or discharge of it in a gracious way In Christ our Surety there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 3. 25. but towards us there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 2. 11. Christ may say totum exsolvi and God may say totum remisi there was nothing forgiven to Christ for he paid all but there was all forgiven to us for we paid nothing Thus this Price is Redemptive from the Guilt of Sin and Wrath of God but this is not all 2. This Price is Redemptive from the stain of Sin the power of Sin and the tyranny of Satan and that by procuring the holy Spirit for us We are saved by the renewing of the holy Ghost and that is shed on us through Jesus Christ Tit. 3. 5 6. and where it is shed there it redeems 1. From the stain of Sin Sin is the dross or rust of the Soul Isai. 1. 22. but the Spirit refines and purifies from it Sin is the wrinkle of the old man Eph. 5. 27. but the Spirit smooths and removes it Christ came by water and blood 1 Joh. 5. 6. and the water sprung out of the blood the Spirit is that clean water Ezek. 36. 25. which fetcheth out the spots and stains of Sin and that healing water coming out from the side of the Temple even the pierced side of Christ Ezek. 47. 1. which by degrees cures all the Ulcers and Plague-sores of the heart The Corinthians were all over mire and dirt but they were washed in the name of the Lord Jesus and by the Spirit of God 1 Cor. 6. 11. the Spirit washed them and washed them in the name of Jesus that is for his Merits sake The Soul in sinning runs to the Cabul of the Creature dirtying and fouling it self but the Spirit brings it back again to the holy one and as it approaches nearer and nearer to him the macula peccati goes off and the nitor animae appears 2. It redeems from the power of Sin Sin merited Christ's Crucifixion and Christ's Crucifixion merited the Crucifixion of Sin and upon this account out comes the holy Spirit and nullifies the Law of Sin batters down the strong holds of it plucks up the very Throne of it and crucifies the old Man with all his members by outward restriction nailing his hands and his feet and by inward circumcision cutting and piercing into his heart and from thence gradually letting out his vital blood even the love of Sin hence his motions wax feeble his members weak his natural heat of original lust spent and exhausted and his whole body drooping and languishing to his dying day and all this by a secret virtue from Christ's death We are planted together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Apostle Rom. 6. 5. he saith not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the conformity but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the conformation of his death because his death procured that conformity in us Hence Sin doth not reign in us as a Prince upon his Throne but die as a man upon the Cross Thanks be unto God who giveth us the victory through Jesus Christ. 3. It redeems from the tyranny of Satan Christ in his own person spoiled principalities and powers on the cross Col. 2. 15. and Christ by his Spirit spoils them in the hearts of men Satan hath his Palace there but Christ hath bought him out and the Spirit will cast him out Satan would keep on our chains but Christ dissolves them 1 Joh. 3. 8. As he by his Spirit enlightens off go the chains of the Mind as he converts off go the chains of the Will as he spiritualizes off go the chains of the Affections and as he sprinkles his blood upon us off goes the weighty Guilt of all these Satan would keep us within the Prison but Christ comes with an Habeas Animam translating us from the power of darkness into his own kingdom Col. 1. 13. a Region of Grace and Light where Satan the Ruler of Sin and Darkness cannot have the Victory because Christ the Wisdom and Power of God fights against Him who is as I may so say the wisdom and power of Sin Hence he falls as lightning from heaven Luke 10. 18. falls and breaks his Serpents head even his design against poor souls the ruine of Souls is a heaven to him and in falling short of that he falls as it were from heaven The Prince of this world shall be cast out saith Christ Joh. 12. 31. and he adds as a reason If I be lifted up I will draw all men unto me Ver. 32. Lifted up upon the Cross he purchased the Spirit and lifted up into Heaven he sends down the Spirit which draws men out of Satans World into Christ's where the Gates of Hell can never prevail The God of peace bruises Satan underfoot Rom. 16. 20. the Apostle saith not the God of Mercy or Power shall do it but the God of Peace because unless Peace had been made through the blood of the Cross Satan would have kept us in everlasting Chains But now Justice being satisfied the Spirit comes forth with a Quo jure first rescuing the Captive-soul and then treading down Satan under its feet Thanks be unto God for this victory also through Jesus Christ. Thus this Price is redemptive from Evil but 2. This Price is procurative of Good Infinity is a boundless Ocean and may run over in effects as far as it pleaseth infinite Power might have run over in making millions of Worlds more and infinite Mercy might have run over in saving millions of Sinners more The Price of Redemption hath a kind of Infinity in it no wonder then if after remotion of Evils it run over by its transcendent excess of Value in the procuration of Good such was the glorious redundance and supereffluence of its Merit that it paid divine Justice to the last mite and over and besides made a purchase of three Worlds I mean the lower World of Nature the middle World of Grace and the upper World of
Glory 1. As to the World of Nature Christ procured two things 1. The Standing of it 2. The Deliverance of it 1. The Standing of it and that in a threefold respect 1. The Standing of it in Being Sin filled it with so much spiritual stench and rottenness that the Power of the holy One would not have endured to have been there supporting and bearing it up in Being if the Death of Christ had not been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sweet-smelling savour Eph. 5. 2. to perfume and sweeten it the World was as it were new founded by the Cross or else Sin that abomination of desolation would have dashed it down about the Sinners Ears Justice if unsatisfied would not have spared so much as the Stage whereon Sin was acted but hurled it down into its first Nullity Christ upholdeth all things by the word of his power Heb. 1. 3. Before Sins entry they stood merely by the word of his Power but since they stand not without the blood of his Cross. Redemption is the great Buttress of Creation as it rears up the little World after its fall so it keeps up the great World from falling 2. The Standing of it in Order When the Prophet describes God's Judgments he speaks as if the old Chaos were come again Loe the earth was without form and void Jer. 4. 23. All the Orders and Harmonies in Nature were at first set by the Wisdom of God and afterwards cemented by the Blood of God or else Sin would have unframed all By Christ all things consist Col. 1. 17. not only subsist in their Beings but consist in their Orders 3. The Standing of it in its Usefulness to us Sin was the blast and forfeiture but Christ is the Purchaser and heir of all things Heb. 1. 2. and in and through him all are as it were new-given to us We became such wretches by Sin that the Earth would not have bore our persons if Christ had not bore our iniquities the Sun in the Firmament would not have lighted the material World if the Sun of Righteousness had not appeared in the spiritual these lower Heavens would not have spun out a day for us if Christ had not purchased the upper ones of Glory the Blood of Creatures should never have been shed for the life of our Bodies if the Blood of God had not been poured out for the Life of our Souls Under the Law before Harvest began the Passeover was killed at Harvest a Sheaf of the first-fruits was brought to the Priest to be offered to God and after Harvest there was the Feast of Tabernacles to bless God for the Fruits of the Earth which by the Jews was kept with Booths and Hosannahs Had not Christ our Passeover been sacrificed for us there would have been no Harvest of Creature-blessings at all and now that there is one the praise of every Sheaf must be brought to Christ the high-priest of good things and in and through him offered up to God therefore there is a spiritual feast of tabernacles under the Gospel Zach. 14. 16. Whilest we sit under the Booths of the Creature we must sing Hosannahs to the Son of God who tabernacled in our flesh and in it merited all comforts for us Every bough of Nature hangs upon his Cross every crum of Bread swims in his Blood every Grape of blessing grows on his Crown of Thorns and all the sweetness in Nature streams out of his Vinegar and Gall. A right-born Christian is the best Philosopher for he sees the Sun of Righteousness in the Luminaries of Heaven the waterings of Christ's Blood in the fruits of the Earth the Word incarnate in Creature-nourishment and the Riches of Christ in all the Riches of Nature All are ours and we are Christ's and Christ is God's 2. Christ by this Price procured the Deliverance of it God made the House of the World for Man and whilest there is Sin in the Inhabitant the Curse-mark is on the House the Heavens wax old as if there were Mothes in them the Stars have their malignant Aspects the Earth hath its Thorns and Thistles and the whole Creation groans and travels with an universal Vanity the Sun groans out his light on the Workers of darkness the Air groans with Vollies of Oaths and Blasphemies and the Earth groans forth its Corn and Wine into the lap of the Riotous and as Sin grows heavier so the Creaturegroans wax lowder every day But at last in and through Christ there shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a restitution of all things Acts 3. 21. the Balm of his Blood will perfectly heal all the stabs and wounds in the Body of Nature the groaning and traveling Creature shall be delivered from the bondage of Corruption Rom. 8. 21. there shall be new heavens and a new earth wherein dwelleth righteousness 2 Pet. 3. 13. and all the steps and traces of the old Curse shall be razed out of the World Thus Christ hath purchased the World of Nature but this as appears by the Purchaser's own 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 6. 33. is not the main bargain but the casting in or overplus thereof therefore 2. Christ by this Price purchased the World of Grace Grace may be considered two ways either as it is in the Map or Charter of the Gospel or as it is in the Subject or receptacle of the Heart and both ways 't is Christ's purchase 1. Grace in the Map or Charter is the Covenant of Grace comprized in the Promises called the Covenant of Promise Eph. 2. 12. In this Covenant there are Promises reaching down as low as the World of Nature and Promises reaching up as high as the World of Glory and betwixt these two run the Promises which water the World of Grace and these are either Promises of Grace such as those I will give an heart to know me Jer. 24. 7. I will circumcise the heart to love me Deut. 30. 6. I will put my laws into their minds and write them in their hearts Heb. 8. 10. I will give a new heart and a new spirit I will take away th◠stony heart and give an heart of flesh Ezek. 36. 26. or else they are Promises to Grace such as those God will justifie the believer Rom. 3. 26. beautifie the meek with salvation Psal. 149. 4. dwell in a broken heart Isai. 57. 15. comfort the mourners fill the hungry and be seen of the pure in heart Matth. 5. 4 6 8. Now all these Promises are the purchase of Christ and the whole Covenant made up of them is the New-testament in his blood 1 Cor. 11. 25. Without his satisfactory Blood there would have been no room for Promises no not for the least twinkling of a Promise to the sons of men for unsatisfied Justice would have hurried all to Hell All the Promises issue out to us in and through Christ the Rivers of Life gushed out of the true Rock the Gospel-wine run forth from the true Vine if
redeem some from among men unless it merit for them that Faith which is the grand distinction between man and man in the matter of Salvation Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purchased the church with his blood Acts 20. 28. and purchased it in a special manner hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a purchased people is not a title common to all but proper to the Church 1 Pet. 2. 9. God's Children lay scattered up and down the wide World and Christ died that he might gather them all together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into one one Faith here and one Glory hereafter Joh. 11. 52. If Christ had died so for all all should have come into the same Unity We find in Scripture many signal distinctions made among men there are some on whom God will have mercy and others whom he will harden Rom. 9. 18. some written in the Lambs book of life and others left out of it Rev. 13. 8. some given unto Christ Joh. 6. 36. and others â—eft to themselves some are Gods own jewels Mal. 3. 17. and others but as dross Now how incredible is it that Jesus Christ who came to do his Father's Will should in his Death respect those whom God will harden as much as those whom he will have mercy on those that are out of the Book of Life as much as those that are in it those that are left to themselves as much as those that are given to him and those that are the dross of the World as much as God's own Jewels Believe it who can 't is a monstrous Opinion worthy of nothing but exile from Christians Seeing God's Will hath so distinguished men it is no more possible that Christ should die alike for all than that he should dissent from his Father's Will which to do was his great errand in the World Christ suffered between two Thieves a Type of the Elect and Reprobate World but who dare say that he had as much respect to the one as to the other 2. I argue from the Covenant of Grace Christ is the Mediator of the Covenant and the Covenant is the New-testament in his blood as then the Covenant is more or less respective of men so the Mediator's Death is more or less respective of them There are in the Covenant two sorts of Promises the one general and conditional such are those Whosoever believes shall be saved Whosoever will may take of the water of life If any man come to Christ he will not cast him out the other special and absolute such are those I will circumcise thy heart to love me I will put my fear in their hearts I will take away the heart of stone and give an heart of flesh I will put my Spirit within you and cause you to walk in my statutes I will put my Laws in their mind and write them in their hearts and I will be to them a God and they shall be to me a people there is a vast difference between these Promises For 1. The general and conditional Promises are as it were the hands of the Covenant pointing out the true way and path leading to Salvation but the special and absolute Promises are as it were the Veins of the Covenant carrying in them the blood and spirit of life and power to enable us to walk in that way Here God himself engages to work all saving Graces in us Are our hearts hard he 'l roll away the stone from them do our hearts resist holy impressions he 'l give us hearts of flesh capable thereof are our hearts void of God's Law he will write it there and turn them into the Epistles of Christ and for the effectual doing hereof he will put his Spirit into us and as a real proof of it he will cause us to walk in his ways and in this Walk Love shall be the Motive for he will circumcise the heart to love him and Fear the Bridle for he will put his Fear in the heart never to depart from him and which is the Crown of all he himself will be a God to us and we shall be a people to him in an everlasting Covenant Stand still O Saints and adore here loe here is the ministration of the Spirit indeed 2 Cor. 3. 8. here are words which are spirit and life Joh. 6. 63. here is the supernal Jerusalem the mother of spiritual freedom Gal. 4. 26. here is the immortal seed which begets all the Sons of God 1 Pet. 1. 23. here is that Vis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or formative Virtue which moulds us into the divine nature 2 Pet. 1. 4. here is the day of God's power which makes his people willing to serve him in the beauties of holiness Psal. 110. 3. Happy yea thrice happy they who dwell in this Land of Promise and drink of these Wells of Salvation 2. The general and conditional Promises are extensive to all men but the special and absolute Promises respect the Elect and them only for they are fulfilled in them and them only had these extended to all that God who cannot lye nor deny himself would have fulfilled them in all You will say He would have fulfilled them in all but that men themselves will not But what a strange word is this they will not Will they not if God give them a Will a new heart and a new spirit Will they not if God take away the nilling and resisting Principle the heart of stone Will they not if God write his Laws in their hearts and inward parts O what is this but by an absurd Blasphemy to change God's Truth into a lye his Omnipotence into weakness and his Glory into the old broken Idol of Creature-freedom Surely if God who is Truth and Power engage to make a new Heart the old one cannot hinder it if he promise to remove Hardness Hardness cannot resist it if he say that he will write the Law in the Heart the Heart will not say Nay to his Almighty Fingers Seeing then these Promises are not fulfilled in all but in the Elect only I may safely affirm that they respect not all but the Elect only These things being so it appears how in what manner Christ's Death respects men even more or less as the Promises of the Covenant founded on his Blood do more or less respect them As the general Promises extend to all men so the Death of Christ the Mediator proportionably extends to them all and as the special Promises point only at the Elect so the Death of Christ the Mediator hath a peculiar respect to them Christ by his Death over and besides the general Promises founded those special Promises for the Elect hence they come to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sons of promise Gal. 4. 28. begotten by it to spiritual life which others standing only under the general Promises are not All the saving Graces of the Elect suting to those special Promises are no other than the fruits of Christ's Merits they
this legal fear issues a flood of legal sorrows for sin as procurative of wrath Gods arrows stick fast in the Soul and hence men are pricked in heart Acts 2. 37. and which is more wounded in spirit Prov. 18. 14. and these wounds stink and are corrupt till the balm of Christs blood be poured into them Such is the weight of these fears and sorrows that it presses the Soul into a self-weariness and by degrees breaks it all to pieces that there is scarce left a shard thereof to take a little fire from the hearth or water out of the Pit of any Creature-comfort 4. In the midst of these fears and sorrows some glimmerings and appearances of mercy in Christ offer themselves to the Soul and the Soul begins to have some vellcities and imperfect wouldings after Mercy anguish and bitterness make it cry out Oh! What shall I do to be saved The scorching flames of Gods wrath leave a thirst in the heart after the coolings and refrigerations of pardoning Mercy and in proportion to these wouldings and velleities there are some light touches and tasts of Free Grace some flashes of joy in the Word and Christ the marrow thereof and yet all this while there is no root of Spiritual life in the heart These are the preparatories of Conversion only we must not conceive them to be such formal immediate dispositions as infallibly inferr Conversion after them for such prepared ones though not far from the Kingdom of Heaven may yet possibly never enter into it neither must we look on these preparations though Gods usual method as necessary on Gods part for if he please to use his Prerogative he can make even dry bones to rattle and come together again without any previous dispositions He can say unto men even when they are in their blood Live and that word as with child of Omnipotency shall instantly bring forth the New Creature 2. What is the work of Conversion it self I answer 'T is that inward Principle of Grace whereby a man is made able and willing to turn from all Creatures unto God in Christ. Conversion is a motion of the Soul and therefore there must be an inward Principle called in Scripture a Root The root of the matter is in me saith Job Job 19. 28. Friends you look upon me as if I were nothing but leaves of hypocrisie but the inward Root of Holiness is in me Conversion is a supernatural motion and therefore there must be an inward Principle of Grace called by the Apostle the Divine Nature 2 Pet. 1. 4. the Humane Nature cannot elevate it self so high as Conversion but the Divine Nature can do it By this inward Principle of Grace man becomes able he hath an active posse convertere and which is more a velle too he becomes able and willing to turn Conversion is called in Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a returning unto God Mans Natural state wants a Turn and Gods Supernatural Grace effects it Motion is between two terms the terminus à quo in conversion is all Creatures Creatures as Creatures are the footsteps of Gods Power and Goodness and so we must not turn from a worm but see God in it but Creatures as they are deifyed and idolized in the heart become lying vanities and empty nothings and so in Conversion we turn from them all The world without us is a Glass of the Divine Wisdom and Goodness and so Conversion gives a sanctified use of it but the world within us the world in the heart is nothing but a lust 1 John 2. 16. sitting in the place and Throne of God I mean the chief and uppermost seat of the Soul and so Conversion casts it out of the heart The Soul in Conversion moves towards God as its true centre and therefore must leave all the world behind its back The terminus ad quem in Conversion is God A man before Conversion walks in an Image Psal. 39. 6. he thinks that he moves towards happiness in this or that Creature but all the while he is but in an image or picture of happiness but in Conversion he moves really to God the Centre and Sabbath of Souls Lastly in Conversion there is a turning unto God in Christ. To turn to God is a most rational Act for he is the only true end of the Soul and to turn to God in Christ is a most Regular Act for he is the only true way to that end The way into the Holy of holies is only through the vail of Christs flesh If we go to God out of Christ we go to a consuming fire but if we go to God in him we go to a reconciled Father who is ready to fall upon our necks and kiss and welcome us with his Love revealed in the face of Christ. Now in Conversion there are two instants or moments to be distinctly considered 1. The first instant is habitual Conversion or the habits or vital Principles of Grace which incline and dispose the Soul to actual Conversion 2. The second instant is actual Conversion or the actuation and crowning issue of those Principles in an actual turn to God 1. As to the habits or vital Principles of Grace I shall do two things 1. I shall demonstrate that there are habits or Principles of Grace 2. I shall particularly unfold what they are 1. I shall demonstrate that there are such things The Remonstrants mince the business There is say they potentia supernaturalis concessa voluntati ad hoc ut credere bene agere possit but as as for any habitual Grace they tell us Scholasticorum figmentum est corum qui simul somel optant infundi omnes illos habitus quos actibus crebris comparare nimis laboriosum esse arbitrantur Now there is a vast difference between a mere posse convertere and those Habits or Principles of Grace which dispose and encline the Soul to actual Conversion A mere posse convertere doth not include in it any inward disposition or inclination in the Soul to turn to God no more than the posse peccare in innocent Adam did include in it an inward disposition or inclination in the Soul to depart from God but the Habits or Principles of Grace do incline and dispose the Soul to actual Conversion Again a mere posse convertere doth not denominate a man gracious no more than the posse peccare in innocent Adam did denominate him sinful but the Habits or Principles of Grace do denominate a man gracious And the Reason is a mere posse may be abstract from the Nature or Essence of the thing into which it is reducible but the Habit or vital Principle hath something of the Nature or Essence of the thing in it nay it is virtually and seminally the thing it self A mere posse peccare in Adam before his Fall did not denominate him sinful because it had nothing of the nature of Sin in it but the Habits and Seeds of
Corruption after the Fall did denominate him very sinful because they were virtually seminally all Sin A mere posse convertere doth not denominate a man gracious because it is abstract from the Nature and Essence of the thing but the Habits or Principles of Grace do denominate him such because they were virtually and seminally all Grace Now that there are such Habits or Principles of Grace and not only a naked Power I shall thus demonstrate 1. Out of the Scriptures which do elegantly and emphatically decypher out those Habits or Principles to us Wonderful is the variety of Expressions to this purpose These Habits or Principles are called the new heart and new spirit Ezek. 36. 26. the new man Eph. 4. 24. the new creature 2 Cor. 5. 17. the hidden man of the heart 1 Pet. 3. 4. the good treasure of the heart Matth. 12. 35. the glory within Psal. 45. 13. eternal life abiding in us 1 Joh. 3. 15. a well of water springing up into everlasting life Joh. 4. 14. the teaching and abiding anointing 1 Joh. 2. 27. the renewing of the holy Ghost Tit. 3. 5. the seed of God remaining in us 1 Joh. 3. 9. the life of God Eph. 4. 18. and which is the sublimest word of all the divine nature 2 Pet. 1. 4. And is all this glory of words poured out upon a mere posse which doth not so much as encline to Conversion Are not here the noblest and highest Inclinations set forth unto us Hath not the new heart which hath eternal life in it a propensity to Acts of spiritual life Will not the new creature renewed by the holy Ghost and sweetned by the holy Unction have some Odours and Fragrancies breaking forth from it Can the hidden man be ever hid the good treasure ever sealed and the glory within ever shut up Must not the Well of life break forth the seed and life of God spring up and the divine nature shew forth it self and do not these denominate him gracious in whom they are What doth a new heart speak him How doth the good treasure enrich him the glory within illustrate him the holy unction perfume him the life and seed of God quicken him the renewing of the holy Ghost alter him and the divine nature glorifie him Here are pregnant denominations indeed but there is not a tittle of this in a mere posse convertere wherefore these expressions are of a nobler emphasis than so You 'l say 't is true these expressions shew forth habits or principles of Grace but not such as go before the actual consent of the will to Gods Call but such as follow after it nay after frequent acts thereof Unto which I shall answer two things 1. The habits and principles of Grace decyphered in the Scriptures aforesaid are there set out as the royal acts of pure Free Grace and not as pendents upon mans Will and for this I shall give two eminent instances omitting others The first is in that famous place Ezek. 36. where God promises a new heart ver 26. and his own spirit ver 27. but withal he enters a double protestation one before the Promise Thus saith the Lord I do not this for your sakes O house of Israel but for mine own holy names sake ver 22. and another after it Not for your sakes do I this saith the Lord God be it known unto you be ashamed and confounded for your own wayes O house of Israel ver 32. What could be more said to exalt God and his Free Grace and to annihilate man and his Works How could the True God enter such protestations if the great promise of a new-heart hang in suspence upon mans actual consent When a man without the new-heart gives that actual consent there in something which instead of shame and confusion is worthy to be noted as a matter of Praise and Glory But you 'l say these protestations respect not the way or order of working these gracious habits but exclude mans worth or dignity in the business Now albeit God do not give the new-heart for mans consent yet he may do it upon or after mans consent I answer these protestations shew that before the new heart there is nothing in man but what is matter of shame and confusion and by consequence the actual consent of the Will which is a matter of Praise and Glory cannot so much as in order exist before the new-heart The second instance is that Tit. 3. 5. where the Apostle opens the fountain of Regeneration Not by works of Righteousness which we have done but according to his Mercy he saved us by the washing of Regeneration and renewing of the Holy Ghost We are saved by washing and renewing but in what way or method is this wrought The Apostle tells us not by works of Righteousness but of mere mercy Surely if there be any Righteousness in man it must be in his Will and if any work of Righteousness be in the Will an actual consent to Gods Call must be such a work Yet the Apostle asserts that our Regeneration was not by works of Righteousness but of Gods Mercy Again 't is observable that the Apostle doth not say Not for works of Righteousness as only excluding the meritorious dignity thereof but he saith Not by works of Righteousness as denying the very existence thereof in order to Regeneration 2. If the actual consent of the Will to the Calls of God do indeed precede the habits or principles of Grace then what is that which gives an actual consent to Gods Call What else but the stony heart the old Creature the wisdom of man and the humane nature For the mere posse convertere doth not include in it a heart of flesh a new Creature an holy Unction or divine Nature therefore the consent precedent to these Gracious Principles must be given by the stony heart old Creature humane Wisdome and Nature which is very incongruous Let us hear Anselms determination in this case Voluntas non rectè vult nisi quia recta est sicut non est acutus visus quia videt acute sed ideò videt acutè quia acutus est it a voluntas non est recta quia vult rectè sed rectè vult quoniam est recta To the same purpose is that of our Saviour A corrupt tree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot bring forth good fruit Mat. 7. 18. that is whilst it is corrupt it cannot A corrupt tree may become a good tree but whilst it is corrupt it cannot bring forth good fruit as when the Apostle saith The carnal mind cannot be subject to Gods Law Rom. 8. 7. the meaning is that whilst it is carnal it cannot and how then can the Will whilst it is a corrupt tree bring forth so precious a fruit as an assent to Gods Call How can such a grape of Heaven grow upon the thorns of an unregenerate heart You 'l say I must not call the Will a corrupt tree
sets the Heart upon God above all it may and doth love Creatures as the Prints of his Power and Goodness Ordinances as the Conduit-pipes of his Grace and Spirit and Saints as the lively Pictures and Resemblances of his Holiness but it sets the Heart upon God above all This Principle is a Fire dropt down from Heaven into the Heart to consume the dross of Corruption and inflame the Affections towards God 't is a touch from Christ risen and sitting in Glory to raise up the Affections out of the Tombs and Graves of earthly Vanities and to quicken and inspire them with the life of God that God may be all in all therein 2. Having shewed what Conversion is in the first instant I procede to the second In the first instant the Lamps of Grace are made in the second they are lighted up in the first instant the new Creature is begotten of God in all its parts and proportions in the second it is born into the spiritual World in the first instant the Tree of Righteousness is planted in the second it buds and blossoms and brings forth precious fruit there is an actuation of gracious Principles an actual turning of the Soul to God The Understanding doth actually see God as the supreme End Christ as the true Way and Sin as the great Obstacle The Will as to God the supreme End doth actually breathe after him in holy desires fix on him by serious purposes and rest in him fiducially and complacentially for all happiness As to Christ the true way it doth actually embrace and receive him as a Prophet for Guidance and Instruction as a Priest for Satisfaction and Intercession and as a King in the Government of his Spirit and Word And as to Sin the great Obstacle it doth actually surround it with Sorrow fight against it with Hatred and overcome it by a real Reformation The Affections do actually bow down under Reasons Sceptre come off from the World's Breasts and ascend up in holy Flames towards God and under this sanctified and actually returning Soul the members of the Body become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weapons of righteousness actually performing and executing the commands thereof Thus all the Habits and Principles of Grace are actuated and all the Powers and Faculties of Man are actually returned unto God Now this actual Conversion comes into Being three ways 1. As from the inward vital Principles of Grace there is a divine Life and Vigour in them putting forth the Soul to Acts congruous and connatural thereunto the divine nature will be shewing forth it self the well of living water will be springing up the seed of God will be shooting forth the kingdom of heaven though but as a grain of Mustard-seed will at last become a Tree When there is a Principle of right Knowledge in the Understanding it is a well-spring of life Prov. 16. 22. and the wise who have it shall understand Dan. 12 10. When there is a Principle of Rectitude in the Will integrity will guide it and direct its way Prov. 11. 3 5. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rectitudes or rightnesses will love Jesus Christ Cant. 1. 4. that is such hearts as have right Principles in them will assuredly love him for the Byass of those Principles draws to it converting Israel will cast forth his roots Hos. 14. 5. the root of Faith casts forth it self in actual believing the root of Love in actual loving The root of the righteous yieldeth its fruit Prov. 12. 12. The very Nature of these Principles is to dispose the Soul to actual Conversion Even moral Vertues dispose to moral Acts how much more do supernatural Principles dispose to spiritual Acts Moral Habits are of our own house but supernatural Principles are of a higher Extraction coming down from Heaven and stiled the vertues of God 1 Pet. 2. 9. therefore there must needs be more Vertue and Vigour in them than in moral Habits which come forth out of Principles of Reason and are the Vertues of Men. 2. Actual Conversion comes into Being as from the assistant and auxiliary Grace of God When the Apostle gives account of himself as to the Principles of Grace he saith By the grace of God I am that I am all his spiritual Essence was from free Grace When he gives an account of himself as to the exercise of Grace he saith I laboured yet not I but the Grace of God which was with me 1 Cor. 15. 10. auxiliary Grace which was with him moved the Principles of Grace which made up his spiritual Essence into actual exercise The new Creature can no more do ought of it self than the old As natural Agents live and move in the God of Nature so spiritual Agents live and move in the God of Grace Wherefore that there may be actual Conversion indeed there is help from the holy One a quickning virtue from God Psal. 119. 37. a stirring up and fluttering over the nest of gracious Principles Deut. 32. 11. a supply of the Spirit Phil. 1. 19. and grace with our Spirit Philem. Ver. 25. nay in a sober sence Immanuel God with us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord with us to encline our hearts to him 1 Kings 8. 57 58. God himself is as dew to Israel and then the roots of Grace cast forth themselves Hos. 14. 5. God blows and breathes upon his garden by auxiliary Grace and then the spices thereof flow out in the actual exercise of Grace Cant. 4. 16. 3. Actual Conversion comes into Being as from the Soul it self Timothy must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stir or blow up his grace 2 Tim. 1. 6. auxiliary Grace stirs and blows up the Principles of Grace the Principles of Grace stir and blow up the Soul and the Soul by virtue of those Principles and Assistances stirs and blows up it self unto actual Conversion Anima as a Learned Man hath it priùs act a agit priùs mota movet priùs à Deo conversà convertit se ad Deum Hence in Scripture Conversion is stiled man's act he believes to righteousness Rom. 10. 10. he returns to the Lord with all his heart 1 Sam. 7. 3. he gives himself unto the Lord 2. Cor. 8. 5. he obeys to the form of Gospel-doctrine Rom. 6. 17. still it is man's act Where we may note a remarkable difference between habitual and actual Conversion in the production of actual Conversion Man is active but in the production of gracious Principles he is passive We read in Scripture of men believing and repenting but we never read of any man who made himself a new heart and a new spirit these are of God's make only but being made the man in whom they are through auxiliary Grace doth actually turn to God Having shewed what Conversion is in the first and second instant thereof I pass on to the next and last Quaere viz. 3. Who is the Worker of Conversion and this I shall cleave asunder into three
119. 129. or with the convicted man God is in it of a truth 1 Cor. 14. 25. or with the Apostle The foolishness of God is wiser than men and the weakness of God is stronger than men 1 Cor. 1. 25. The Scriptures asserting this Instrumentality what if this Philosophical Objection could not be answered must therefore the holy Oracle be rejected What if Reason cannot comprehend it must therefore Faith renounce it How much better is that old Gloss Taceat Mulier in Ecclesia Let Reason be silent in the Church But for some satisfaction I shall offer four things to your consideration 1. Consider who is the principal Agent who but the Almighty and if he will appear in the word as the Expression is Acts 26. 16. what may not be done by it The Apostle was but an earthen vessel yet a Minister of the quickning Spirit because God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made him sufficient to be such a one 2 Cor. 3. 6. If he make the Word sufficient to regenerate who can gainsay it 2. Consider what the Instrument is 't is the Word of God the two grand Truths therein are the Law and Gospel and what are these in their eternal Idea The Law is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or eternal Off-shining from the divine Will as Righteous and the Gospel is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or eternal Off-shining from the divine Will as gracious and what are they in their external Revelation The Scripture is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 breathed out from the very mind and heart of God and therefore cannot be less than a lively Picture or Image of the divine Will Wherefore that such a Word as is the Image of the divine Will should instrumentally produce the new Creature which is the Image of the divine Nature seems to me rather congruous than impossible 3. Consider what the Principles of Grace are they are not Substances but Accidents depending upon their Subject in esse operari and may more properly be said to be increated than created now if there could be no Instrument in the Creation of Substances yet why may not there be one in the Increation of Accidents 4. Consider what a kind of Creation the production of gracious Principles is Is it every way pure Creation How then is it Generation how Resurrection Pure Creation can be neither of these You 'l say 't is Generation and Resurrection but metaphorically only very well if it be but so the Metaphor must be founded on some true likeness or analogy between these and the production of gracious Principles which is altogether unimaginable in a pure Creation It remains therefore that the production of gracious Principles is stiled all these in Scripture partly to import the excellency of the work such as cannot be fully expressed by any single one of these partly to hint out the nature of the work such as hath in it somewhat analogous to every one of these Wherefore I take it to be thus 't is a Creation because a real production of gracious Principles by Almighty Power 't is a Generation because of the immortal Seed of the Word and 't is a Resurrection because a man spiritually dead is raised up to divine life Now if there could be no Instrument in a pure Creation yet may there be one in the production of gracious Principles because that is not purely Creation though there be a creating power put forth therein 2. Object The other Objection is against the Method proposed in the two Instants viz. That first in Nature the Word is put into the Heart and then the Principles of Grace are produced which is contrary to that the natural man receives not the things of God 1 Cor. 2. 14. and contrary to that the word did not profit them not being mixed with faith Heb. 4. 2. and also contrary to the scope of that Parable where the Seed of the Word only fructifies in a good and honest heart Luk. 8. 15. for according to the Method of the two Instants the Natural man doth receive the things of God the Word doth profit before it is mixed with Faith and the Seed doth fructifie in a Heart not good or honest In answer whereunto I conceive that the Method proposed in the two Instants doth not contradict any of these Scriptures As for the first place The natural man receives not the things of God I answer that the Things or Truths of God may be received in the Heart two ways either passively by way of Impression from the holy Spirit or actually by way of actual discerning them in the Understanding and embracing them in the Will the former is a reception of them according to the obediential Capacity of the Heart the latter a reception of them according to the spiritual Faculty thereof the former doth at least in Nature go before the Principles of Grace in order to their Production the latter doth follow after the Principles of Grace as the fruit thereof The former is that which is done in the first Instant abovementioned the latter is that which is spoken of by the Apostle in the Text abovenamed for there he saith that the natural man receiveth not the things of God neither can he know them because they are spiritually discerned where evidently he speaks of such a receiving as is an actual knowing and spiritual discerning of the things of God Wherefore according to the Apostle this active receiving doth presuppose the Principles of Grace already in Being but the other passive receiving of which the Apostle there speaks not doth only presuppose an obediential Capacity in the Soul There is a double obediential Capacity in the Soul to receive the Truths of God as by way of Impression the ultimate and radical Capacity is the Rationality of the Soul and the next and immediate Capacity is that Softness of Heart which is wrought in the preparatory work of Conversion The Soul as rational is capable to receive an impression of Truths from God and as softned it is yet further disposed thereunto This is that obediential Capacity which is required in the Method of the two Instants and which the Apostle in that place doth not so much as touch upon As for the second place the word did not profit them not being mixed with faith I answer that the Word may be considered under a double Notion either as it is operative of Faith or as it is promissive of Rest to Believers Take it as operative of Faith and so it profits not being mixed with Faith otherwise faith could not come by hearing as the Apostle asserts Rom. 10. 17. but take it as promissive of Rest to Believers and so it doth not profit not being mixed with Faith that is Faith which is the Condition of the Promise not being performed the eternal Rest which is the thing promised cannot belong to them and this is clearly the Apostle's meaning for having spoken of a promise of rest Heb. 4. Ver.
gracious Principles 3. The Perfection of the new Creature cannot stand without them The new Creature is a new men all over new new in its Desires as well as in its Intellectuals 't is a perfect man in Christ perfect in all its parts it hath a Heart as well as a Head Should the Will want gracious Principles the new Creature must want a Heart the old Heart will not serve the turn the new Man is but half a Man without a new heart There was put into the Breast-plate of Judgment the Urim and the Thummim that is Lights and Perfections both were in it or else it had not been perfect The full substance of this Type was only in Christ who was full of all Grace and Truth but there is a measure of it in every true Christian who puts on the breast-plate of faith and love 1 Thess. 5. 8. Faith is a kind of Urim in his Understanding and Love a kind of Thummim in his Will and both together make up his complete Breast-plate But if there were no gracious Principles in his Will he should have an Urim without a Thummim Light in the Mind without Integrity in the Heart and by consequence he could be but one half of a Christian. Object 2. This Thesis overturns the Liberty of the Will for if the Will be determined by the Understanding how is it free and if free how determined I answer There are three things which well weighed give a perfect Solution to this Objection 1. This Objection carries in it a great Absurdity 2. This Objection stands upon a false Notion of Liberty 3. This Objection vanishes by the true stating of Liberty 1. This Objection carries in it a great Absurdity If the Will being determined by the Understanding lose its Freedom then it loseth its Freedom by an adhesion to the Root of its Freedom and it cannot be free unless it can turn Brute which is a great Absurdity You 'l say Is this so absurd Doth not the Will turn Brute in closing with sensual Lusts and doth not the Scripture call men Beasts upon that account I answer that the Will in closing with its sensual Lusts is brutish as to the Matter of its choice but not as to the Manner of it because it hath an humane Unstanding though corrupt going before it but if it can turn away from the Understanding it can turn Brute even as to the Manner of its Acting for then its Act hath no Understanding at all at the bottom of it no more than the Act of a Beast which is very absurd in a rational Appetite 2. This Objection stands upon a false Notion of Liberty viz. That the Liberty of the Will doth essentially consist in an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in an aequilibrium or indeterminate Indifferency whereby it may will or not will a thing for why according to this Objection is the Will not free Why but because it is determined And why is it not free if determined Because its Freedom doth consist essentially in such an aequilibrium as cannot stand with any determination but what is merely from it self Now that this is a false Notion of Liberty doth appear many ways For 3. If Liberty do essentially consist in such an Indifferency then what shall we say to Jesus Christ on Earth Had not he as Man all the Essentials of Liberty Was not all his Obedience perfectly free and yet did not his humane Will indeclinably follow his divine Was there a posse peccare in that spotless Lamb Could that humane Nature conceived by the holy Ghost and inseparably united to the God-head could that also transgress Surely it could not I do nothing of my self faith Christ Joh. 8. 28. nay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I can do nothing of my self Joh. 5. 30. nothing in such perfect dependance was his humane Will upon his divine not the shadow of an aequilibrium there and yet the substance of perfect Liberty 2. If Liberty do essentially consist in such an Indifferency what say we to the blessed Saints in Heaven Have not they all the essentials of Liberty Are those Spirits made perfect in every thing else but that Is that the thing that is wanting in Heaven No surely glorious Liberty cannot but be there and yet what of an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There God is All in all and the Saints cannot take off their Eyes from him for ever his Will is perfectly triumphant over theirs and their Will is perfectly determined by his so determined as not to glance aside from it to all Eternity And yet in this Determination Liberty is not destroyed but perfected the Will is not in straits or bonds but in a Sabbath of Rest and Joy Here 's nothing of an aequilibrium that kind of Liberty is so magnified on Earth that it shall never be glorified in Heaven and if it be not glorified there sure 't is no Essential here 3. If Liberty do essentially consist in such an indifferency then how shall the divine Prescience be salved God knoweth all the free Acts of men even the Thoughts afar off from the high Tower of his Eternity But if the Will be in aequilibrio its Acts before they come into Being must be mere Contingencies and without any determinate Verity at all in them and how then are they knowable as Certainties to know Contingencies as Certainties is to erre and not to know 4. If Liberty do essentially consist in such an Indifferency then what becomes of divine Providence Providence hath a Kingdom over men's Hearts We find in Scripture God touching the heart 1 Sam. 10. 26. stirring up the heart 2 Chron. 36. 22. opening the heart Acts 16. 14. enclining the heart 1 Kings 8. 58. and turning the heart whithersoever he will Prov. 21. 1. And after all this is the Will in aequilibrio If not where is the supposed Liberty If so where is the divine Providence All its touching stirring opening enclining and turning the Heart signifies litle or nothing Infinite Wisdom and Power seem to have posed themselves in making such a Creature as they cannot govern or at least not govern without destroying its faculties the infinite Spirit hath then nothing to rule over but the brutal World and the rational is lost out of his Dominions Men must subsist like Creatures and yet may act as Gods their Being is within the Realm of Providence and their Acting without it In a word when we read of God over all we must ever except the rational Creature Wherefore that is no true Notion of Liberty which is so opposite to the Sccptre of divine Providence 5. I shall add but one thing more Every Man is born under a Futurition of all the Acts which he will produce or else those Acts should be present in Time which never were future which is impossible and every Futurition implies in it a necessity of Immutability or else that which is future might cease to be such
Power the Gospel comes in power and in the holy Ghost 1 Thess. 1. 5. and in the demonstration of the Spirit and power 1 Cor. 2. 4. there is Power in it nay excellency of power 2 Cor. 4. 7. nay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exceeding greatness of power and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the working of the might of power such as raised up Jesus Christ from the dead Eph. 1. 19 20. The entire words runs thus What is the exceeding greatness of his power towards us who believe according to the working of his mighty power which he wrought in Christ when he raised him from the dead the Apostle here doth not only denote Gods Power towards Believers but also Gods Power in making them such As there is exceeding greatness of power towards Believers so those Believers did believe according to the working of his mighty power such as raised up Christ from the dead Every way a Believer in fieri and in facto esse is surrounded with Power and excellent greatness of Power Oh! what rare Eloquence what high strains are here Too much and too high in all reason for resistible Grace If the weakness of God be stronger than Man surely the Power of God in its might and excellency put forth for the production of gracious Principles cannot be resisted and overcome by him 6. The Heart which hath gracious Principles in it is God's Tabernacle and all God's Tabernacles have been built in a sure way such as cannot fail of the Effect God besides the natural Tabernacle of his Eternity hath in his condescending Grace been pleased to have three Tabernacles built for him first he had a worldly tabernacle or sanctuary Heb. 9. 1. and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he tabernacled in our flesh Joh. 1. 14. and last of all he hath a tabernacle in the Hearts of men a sanctuary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst of them that is in the midst of their Hearts Ezek. 37. 26. the Heart which hath gracious Principles in it is God's Tabernacle Hence God says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will indwell in them 2 Cor. 6. 16. Now God himself undertook that all these Tabernacles should be built As for the first God took care to have it made exactly to a Pin as for the second God engaged that a Virgin should conceive and bring forth Immanuel as for the third God binds himself in a Promise to raise up the tabernacle of David Amos 9. 11. that is to convert the Gentiles for so it is interpreted Acts 15. 14 15 16. New Creatures are the tabernacle of David there is David the Man after God's own Heart there Christ the true David dwells in the Heart by Faith and Love Again God says I will set my sanctuary in the midst of them Ezek. 37. 26. that is I will by my sanctifying Grace turn their Hearts into an holy place for my own habitation Moreover all the Tabernaoles of God have been made in a sure way because they have been made through the overshadowing presence of the holy Spirit As for the first the Master-workman of it was Bezaleel a man as his name imports in the shadow of God filled full of the Spirit of God in all wisdom for the doing of the work As for the second there is a Bezaleel too the holy Ghost comes upon and the power of the highest overshadows the blessed Virgin and so the holy thing the pure flesh of Christ was formed in her Womb Luk. 1. 35. And as for the third there Bezaleel again they that dwell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his shadow shall return Hos. 14. 7. the holy Ghost comes upon the Soul and the power of free Grace overshadows it and and so Christ or the holy thing is formed therein What is said of the Apostles as to their sacred Function The holy Ghost came upon them Acts 1. 8. the same is true of all true Christians as to their spiritual Generation Thus whilest Peter spake the holy Ghost fell on them Acts 10. 44. by his Grace making them an habitation of God Lo I come and I will dwell in the midst of thee Zach. 2. 10. he comes by his Spirit and makes their Hearts a Sanctuary for himself Thus this Tabernacle is built in a sure way because pitched by God himself but now if all the Operations of Grace be resistible what becomes of this Tabernacle God may raise and raise by all the Operations of his Grace and yet the Tabernacle not go up the holy Ghost may overshadow mens Souls and yet no Christ be formed in them a holy place in mens Hearts may be sought for the Lord and none at all found All these precious Promises of condescending Grace may fall to the ground You will say What remedy for all this God will not dwell in men whether they will or not Very true but if Almighty Power connot make men willing what can do it Christ received gifts for men yea for the rebellious also that the Lord God might dwell among them Psal. 68. 18. Observe 't is for the rebellious also not that God doth dwell in them as such but that by his gifts of Grace he turns rebellious Hearts into gracious and so comes and dwells in them as his own Tabernacle Wherefore I conclude that God works the Principles of Grace in an insuperable way 2. As to the second Instant of Conversion God works actual Conversion also in an insuperable way so that sooner or later it always takes effect And this will appear 1. From the Vitality of gracious Principles as backed with auxiliary Grace there is a divine Vigor in these Principles these are a Well of living water ready to spring up a Seed of God ready to shoot forth and a Beam of the divine Nature ready to sparkle out wherefore when auxiliary Grace stirs up this Well of living water bedews this Seed of God and blows up this Beam of the divine Nature it is no wonder at all that actual Conversion should infallibly follow Auxiliary Grace stirs up the Principles of Grace these stir up the Soul and that by virtue of both the former stirs up it self unto actual Conversion and so actual Conversion comes forth into Being 2. From the Insuperability of Grace in the Illumination of the Understanding God doth enlighten the Understanding in an irresistible way he shines into the heart he puts wisdom into the hidden parts who teaches like him Job 36. 22 He teaches with a strong hand Isai. 8. 11. He teaches in the demonstration of the Spirit and power 1 Cor. 2. 4. A Demonstration is such a thing as cannot be resisted by the mind of Man and of all Demonstrations the demonstration of the Spirit is most invincible Now if the Understanding be irresistibly enlightned then the Will as I have before proved doth infallibly follow it they that know God's name will trust in it the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will come to Jesus Christ truth if but rightly