pouring forth his Blood and reconciling us to God's Justice here we have him pouring forth his Spirit and reconciling us to God's Holiness Now in my discourse touching Conversion I shall reduce all to 3. Quaeries 1. What is Mans state before Conversion 2. What is the Nature of the Work 3. Who is the Worker thereof In the first we shall meet with the extreme Necessity of the work in the second with the intrinsecal Excellency thereof and in the third with the Power and Grace of the great Agent 1. What is Man's State before Conversion I mean Man fallen for Man standing needed no Conversion and this I shall consider two ways 1. What it is in general in relation to the whole Man 2. What it is in particular in relation to the several parts of Man 1. What it is in general and this I shall open in two things 1. 'T is a State of Estrangement from God 2. 'T is a State of Enmity against God 1. 'T is a State of Estrangement from God a natural Man is estranged from the womb Psal. 58. 3. without God in the world Eph. 2. 12. God is all round about him in the witnessing Creatures and yet he is without God in the World God is in him in the Lamp of Conscience yet he is without God in his Heart for there he saith There is no God Psal. 14. 1. Which way soever God comes forth to meet him whether from Mount Sinai in the fiery Law or from Mount Sion in Gospel-charms of free Grace still he flies away from God's presence and if God pursue after him he 'l say to God in plain Terms Depart from me Job 21. 14. and if any reliques of light will not depart but stay behind in his heart he shuts them up in the prison of unrighteousness Rom. 1. 18. His Ubi is with Cain in Nod the Land of wandring and demigration and with the Prodigal in a far Country where he is far off from God Psal. 73. 27. and God far off from him Prov. 15. 29. if ever he be saved he must be brought from far Isai. 43. 6. Now upon a distinct View this is a deplorable Condition for 1. A natural Man being estranged from God the Fountain of Life must needs be a dead Man dead in sins and trespasses Eph. 2. 1. because alienated from the Life of God he is not only as the man in the Gospel half dead Luk. 10. 30. who is there set forth not as a figure of Original Corruption but as an Object of Charity as is very evident by the scope of the Parable which is ushered in with that Question And who is my neighbour Ver. 29 and at last closed up with the like Which of the three was neighbour to him Ver. 36 but he is altogether dead in Spirituals there are no true vital Spirits of Faith in him no true motions of Obedience no pulse of heavenly Affections no breath of Spiritual Prayer no taste of the Gospel-wine and Marrow no feeling of all that massy Sin and Wrath which lies upon him all his Life is a Death-wandering all his rest is in the Congregation of the dead Prov. 21. 16. Give him all the Statures of natural Excellencies strew him over with the flowers of sweetest Morality and spangle him with the Notions of sublime Theology yet still he is but a dead man his Soul a dead Soul his Faith a dead Faith his Works dead works and his Hopes and Comfors but as the giving up of the Ghost But you 'l say Is not Man a living Creature Hath he not a Reason and reliques of Light in it Hath he not a free Will and Seeds of Moral Vertue in it And why then do you call him dead I answer Man is a living Creature alive in Naturals but dead in Spirituals he hath a Reason but because there is no light of life in it 't is but a dead Reason his reliques of Light argue no more Spiritual Life in him than knowledge doth in Devils he hath a free Will but for want of the freedom indeed 't is only free among the dead I mean to this or that carnal or natural Work and not to the Will of God he hath some Seeds of Moral Vertue in him but alas these are of too low an Extraction to be any Particles of spiritual Life Mere Moral Vertues are by God's blessing on humane Industry struck as sparks out of natural Principles but Spiritual Life is a Fire dropt down from Heaven into the Heart mere Moral Vertues descending but from natural Principles never ascend up to God as their end but Spiritual Life as it is originally born of God so it is ultimately terminated in him Wherefore a man may be naturally nay morally alive and yet be spiritually dead 2. A natural Man being estranged from God who is an infinite Spirit must needs be Flesh Thus God calls the Men of the old World flesh Gen. 6. 3. thus our Saviour sets out Regeneration by its opposite That which is born of the flesh is flesh and that which is born of the Spirit is spirit Joh. 3. 6. As the Body separate from the Soul is Flesh such as moulders into Dust and putrifies into Worms so the Soul separate from God is Flesh too such as turns into the Dust of earthly things and rots in those Lusts which breed the never-dying Worm in Hell neither is this Flesh only in the lower Rooms of the Soul but in the upmost Faculties of Reason and Will In the Reason there is the cankred flesh of Errors and Heresies and in the Will there is the dead flesh of Impotency and the proud flesh of Obstinacy against the Will of God Hence the Apostle tells us of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a mind of flesh Col. 2. 18. and of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wills of flesh Eph. 2. 3. And therefore the true Circumcision is in the heart and in the spirit Rom. 2. 29. even in the highest Faculties and Powers of the Soul 3. A natural Man being estranged from God who is the Beauty of Holiness must needs be very impure he is filthy or stinking Psal. 14. 3. an unclean thing Joh 14. 4. he lies polluted in his blood with a Leprosie in his head and a Plague in his heart clothed in filthy rags of Sin and rolling in the mire and vomit of Corruption so great is his filthiness and superfluity of naughtiness that he taints whatsoever he touches his very Prayers are an abomination and his Services as dung before God Neither is this pollution only in the sensitive Soul but also in the rational there is filthiness of spirit 2 Cor. 7. 1. and disilement in the very mind and conscience Tit. 1. 15. there is no sound part but all over wounds and bruises and putrifying sores 4. A natural Man being estranged from God who is Jehovah or Beingness must needs be a very Nullity in spirituals If a Creature be separate from the God of
but a resurrection Oh! my nothingness in Spirituals there must be a creation or I shall never be any thing Oh! the miserable down-cast when I fell from God into my self I can never get up again unless I be unhinged and unselved unless the Spirit lift me up out of my own Iness and Egoity Oh! that I were once out of my own carnal Reason and in the light of life that I were once out of mine own rebellious Will and in the will of God if ever I live 't is not I but Christ in me if ever I labour 't is not I but Grace in me I can write an I upon nothing but my sins if ever I be true to God 't is the holy anointing if ever I be willing 't is the day of God's power Oh! the Cross-bars in my perverse Heart none can shoot them back but the Almighty fingers Oh! the Plague of Apostasie in my lying Heart nothing can heal it but the holy unction if God do not write his Law in my heart there will be nothing but wickedness there if he do not let down some holy Fire into my Affections there will be nothing but Earth there Flesh is Grass and God Glory Man nothing and Grace all God's Mercy is all and the Willer or Runner nothing God's Encrease is all and the Planter or Waterer nothing Thus in Conversion all glorying is cut off and pride stained God as a God is very high upon his Throne-of free Grace and Man as Man very low upon the Dunghill of his own baseness The little ones enter into the Land of Promise the poor are evangelized the dry Wilderness gapes for distillations of Grace the poor weeping soul which bears the precious seed of Self-nothingness and mourns after a supply from free Grace alone shall be sure of the sheaf of comfort at last But now if God in working Conversion doth only put the Will in aequilibrio whether it will turn or not then the Method is quite another thing Lie not O Man upon thy face shake off the dust of Creature-weakness talk no more of thy poverty and wretchedness cry not out for a Resurrection or Creation trouble not the Almighty Spirit and Grace all 's in thine own power already will and live for ever in the sweat of thine own improvements nill and all the power of Grace cannot change thee will and take the Crown of thy self-differencing Glory â—â—ll and all the breathings and inspirations of the holy Spirit must fly away from the Birth and from the Womb. Adam left thee in the common Mass God gives thee the common Grace but thou O Man must make thy self differ from others by a right use of that Grace which they neglect Beatae vitae firmamentum est sibi fidere trust in thy own heart thy way is in thy self thy Will is the great Umpire whether thou wilt be God's or not After all the swasions of Precepts and Promises after creating and quickning Grace hath done its utmost after the living Spirit hath tried to write the Law in thee shall all this be something or nothing Shall the new Creature come forth or not Which shall abide in thy Heart Law or Lust Thou thy self must determine the business God made the Heart and all the Wheels therein but the Motion is thine own Christ hath all the power in Heaven and Earth but the actual Turn is in thine own hand alone Thus according to this Doctrine Man is exalted and God is abased free Will hath the Throne and free Grace waits upon her Man in his first Transgression would have been a God in his Understanding and now in his Conversion he becomes one in his Will turning the Scale of Grace one way or other as he pleaseth 2. Having proved in general that God works Conversion in an insuperable way I procede to prove it in particular with respect to the two Instants of Conversion 1. As to the first Instant God works the Habits or Principles of Grace in an insuperable way and to make this appear 1. Let us compare them with the Remonstrants posse convertere They because they would own somewhat more than mere moral Grace in Regeneration tell us potentiam credendi ante omnia conferri dicimus per irresistibilem gratiam Now if the posse convertere be wrought in an insuperable way why should not the Habits or Principles of Grace be so wrought how is the Wills Liberty impeached by the one more than by the other Which way can the Will resist the infusion of the one more than of the other I know no difference between them as to these things Wherefore supposing what I have proved before that there are such Habits of Grace it follows that they are wrought in an insuperable way 2. There is in Man's Soul an obediential Capacity to receive the Habits or Principles of Grace there is a Capacity and therefore God who fills all things can fill it there is an obediential Capacity and therefore God when ever he fills it fills it in an insuperable way for this obediential Capacity is no other than that whereby the Soul as to the receiving of gracious Principles stands in obedience to God's power and as it stands in obedience to God's power it cannot resist To have an Obediential Capacity and not stand in obedience to God's power is one Contradiction and to stand in obedience to Gods power and yet to resist is another Wherefore the Soul receiving gracious Principles from God in its obediential Capacity receives them in such a way as excludes resistance Add hereunto that if the infusion of gracious Principles can be hindred then it must be hindred either by the habitual pravity of the Soul or by the sinful Act of the Will but neither of these can do it not the habitual pravity of the Soul for then it should hinder always and in all persons for it is in all and whilest it is there it hinders and whilest it hinders it cannot be removed because there is no other way of removing it but by those gracious Principles and by consequence there should be no Capacity at all in the Soul to receive gracious Principles nor yet can the sinful Act of the Will hinder it for the Will doth not receive gracious Principles by its Act and those which it doth not receive by its Act it cannot refuse by its Act but it receives them in its obediential Capacity and therefore in an insuperable way 3. The Covenant of Grace evidences this to us I shall instance in two famous places the one is that A new heart will I give you and a new spirit will I put within you I will take away the stony heart out of your flesh and give you an heart of flesh I will put my Spirit within you and cause you to walk in my statutes Ezek. 36. 26 27. The other is that I will put my Laws in their inward parts and write them in their hearts and will
known will make us free true Wisdom dwells with prudence and practically leads in the way of Righteousness 't is a Suada to the Will and draws it home to God in actual Conversion 3. From those Scriptures which set forth God as the Author of actual Conversion He gives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the actual believing Phil. 1. 29. he grants repentance unto life Acts 11. 18. he works 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very act of willing Phil. 2. 13. he causes to walk in his statutes Ezek. 36. 27. In every true Convert there is more than a mere Man the grace of God is to be seen in him Acts 11. 23. there is God in converting Paul Gal. 1. 24. In the Temple of the new Creature every thing speaks of his glory every holy breath in the Will must praise the Lord as its Author If God did not work the very Act of Willing then which I tremble to utter all the Prayers made to him for converting Grace are but God-mockeries all the Praises offered up to him for the same are but false Hallelujahs then they which glorified God in converting Paul glorified but an Idol of their own Fancy they which glorified God in the repenting Gentiles Acts 11. 18. offered but a blind Sacrifice When we pray that God's kingdom should come into our hearts we do not mean that God should put our Wills in aequilibrio but our Wills should be subdued under God's When David and his People offered willingly unto God he falls into a kind of Extasie Who am I and what is my people 1 Chron. 29. 14 And Thine O Lord is the greatness and the power and the glory and the victory Ver. 11. even the victory over hearts and All things are of thee Ver. 14. not only our Gold and Silver not only our Hearts and Wills but our very actual Willingness also You will say All this is true God works the very Act of Willing but not insuperably but so as men do not resist the Work of Grace But what 's the meaning of this God works the Will so as men do not resist not to resist is to obey Wherefore the plain meaning is God works the Act of Willing so as men do will which is very absurd Because it makes the very same Act of Willing to be the Condition of it self Again What is it for God to work the Act of Willing so as men do not resist but to work it in a way of dependence upon Man's Will and what is that but to contradict the Apostle who saith that God works the Act of willing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his own good pleasure if he do it of his own good pleasure surely not in a way of dependence upon Man's Will but in a glorious insuperable manner 4. From those Scriptures whose truth is so founded upon insuperable Grace that it cannot stand without it Turn thou me and I shall be turned Jer. 31. 18. Turn us unto thee O Lord and we shall be turned Lam. 5. 21. If Man's actual Turn do not infallibly follow upon God's turning Grace what truth is there in these And 's which couple both together Other sheep I must bring saith Christ and they shall hear my voice Joh. 10. 16. and which agrees with it The salvation of God is sent to the Gentiles and they will hear it Acts 28. 28. What Connexion is there betwixt Christ's bringing and Man 's hearing or betwixt Salvation sent and Man's hearing without insuperable Grace Again God says I will put my Spirit within you and you shall live Ezek. 37. 14. and I will put my Spirit within you and cause you to walk in my statutes Ezek. 36. 27. What necessity of Life or Obedience in them if the holy Spirit be given in a resistible way Again God says to Christ Thou shalt call a nation and nations shall run unto thee Isai. 55. 5. and the Church prays Draw me we will run after thee Cant. 1. 4. Where 's the truth of these Propositions if God's calling and drawing do not infer Man's running Again David prays Teach me O Lord the way of thy statutes and I shall keep it unto the end give me understanding and I shall keep thy Law Psal. 119. 33 34. Where 's the consequence of David's Obedience upon God's Teaching if Grace be superable Moreover God says I will be as dew to Israel he shall grow as the lilly and cast forth his roots as Lebanon his branches shall spread and his beauty shall be as the olive-tree Hos. 14. 5 6. Here 's Israel very florid but that which secures all is insuperable Grace nothing could hinder their spiritual prosperity who had God for their dew I say nothing not Lusts for Ephraim shall say What have I to do with Idols Ver. 8 not backslidings for God says I will heal their back-slidings Ver. 4. not barrenness for God tells them from me is thy fruit found Ver. 8. not deadness for they shall revive as the corn and grow as the vine Ver. 7. But if the Work of Grace may be frustrated then there is no certain root for all this holy fruit to stand upon 5. From those Scriptures which set forth actual Conversion as a Work of Power Thy people shall be willing in the day of thy power Psal. 110. 3. God fulfils the work of faith with power 2 Thess. 1. 11. the Principle of Faith is incomplete without its Act but God by his powerful Grace actuates it in us When our Saviour Christ told his Disciples that it was easier for a camel to go through a needles eye than for a rich man to enter into Gods kingdom they cried out with amazement Who then can be saved but our Saviour unties the knot thus The things that are unpossible with men are possible with God Luk. 18. 24 25 26 27. God by the power of his Grace can fetch off the World the Camels bunch from the Heart and so make it pass as it were through the needles eye into the Kingdom of God But now the assertors of resistible Grace may turn the words thus The things which according to the ordinary working of Grace are impossible with God are possible with Men that crowning Work of actual Conversion which is too hard and heavy for God's free Grace is absolved and dispatched out of hand by Man's free Will In the Parable of the lost Sheep we find God going after it until he find it then laying it upon his shoulders Luk. 15. 4 5. He goes after it in the Means of Grace he finds it by the intimate Inshinings of his Spirit and he lays it upon the shoulders of his power that he may bring it home to himself in actual Conversion But now if Grace be resistible the Almighty Shoulders are only put under mans Will to bear it up in aequilibrio to see whether it will go home to God or not it may be it will it may be it will not Gods Power doth but
intrinsecal merit of Sin and paid only to a final Sinner therefore the consideration of final sin is a prerequisite to the Decree of Damnation without that consideration I see not how it can be decreed as Wages But you 'l say Is not Eternal Life also a Reward of Faith and Holiness and how then can that be decreed as a Reward without a preconsideration of these I answer Eternal Life is a Reward but 't is a Reward of pure Grace 't is Grace upon Grace glorifying Grace upon sanctifying therefore to the Decreeing thereof as a Reward it suffices that it be decreed to Believers and Saints Not Believers and Saints so preconsidered to that Decree for Grace and Glory being both mere gifts and gifts of immediate contact are comprized in one Decree but Believers and Saints so to be made by force of that Decree and so to be made before they wear the Crown This is enough in the decreeing of a Reward so purely gratuitous But in Eternal Death there is nothing at all gratuitous all is mere wages and pay for Sin Sin doth really and intrinsecally merit it Wherefore Eternal death as such wages is decreed only to final Sinners Not final Sinners so to be made by force of God's Decree for that makes no man a final Sinner but final Sinners so preconsidered to the Decree of Damnation for without that preconsideration it is not as I conceive decreeable as wages or pay due unto them To shut up this point in a word Reprobation as to the Decree of Preterition and Permission respects men as lapsed Sinners and as to the Decree of Damnation respects them as final Sinnets 4. What is the Impulsive Cause of Reprobation To which I make answer 1. As for the Decree of Preterition and Permission of final Sin it is from God's Will as cloathed with supreme Sovereignty God passeth by and hardneth whom he will This appears in two particulars 1. First God doth not give so much as the Gospel-means unto some men He suffered all nations to walk in their own ways Acts 14. 16. Some sin and perish without Law or Gospel all the Law they have is the dark glimmering of Nature and all the Gospel they have is the patience and goodness of God leading to Repentance The Sun Moon and Stars are divided to all nations Dent. 4. 19. but Jesus Christ a Sun of infinite light and lustre shines in a narrower compass on the earth than the finite Sun the Moon is lesser than the Earth the visible Church than the World of Men. The Apostles those Stars of light must not shine in Asia and Bithynia Acts 16. 6 7. By what way is this Evangelical Light parted Surely by the divine Will alone the difference is not from the worthiness or unworthiness of men for those in Asia and Bithynia were as good as others Christ was manifested to a Thief and not to a Socrates or Plato Rebellious Israel hath the light of the Word in it and a more flexible Nation which would hearken thereunto wants it Ezek. 3. 6 7. Impenitent Corazin and Bethsaida have a visible Deity before them in Christ's Miracles when poor Tyre and Sidon much nearer to Repentance hath it not Matth. 11. 21. In all which the sovereign Will of God is to be adored for that is it which divideth between the Light and the Darkness 2. In the Visible Church the Orb of Gospel-light God doth not give saving Grace unto all 'T is true the mercy of God is so immense that all the sins of men are but as the drop of the bucket to it the Blood of God is so meritorious that all the crimson Crimes in the World are as nothing to it and the Spirit of God is so almighty that all the chains of hardness and unbelief fall off before his converting Grace Nevertheless this immense Mercy doth not pardon all this meritorious Blood doth not wash all nor this almighty Spirit doth not convert all unto God Oh the wonderful Abyss of the divine Counsel All men naturally lie in bloody pollution and God saith to one Live and not to another all are as it were one entire Rock of obstinacy against God and he calls Abraham's children out of one part of the Rock and leaves all the rest to be Rock still All are dead in sins and trespasses nay and sealed up in their Graves with a stone of hardness and unbelief and one Grave-stone is rolled away and the dead under it raised up by almighty Grace and not another External Revelation is all over the Church why is not the inward holy Unction so too The Gospel sounds in every Ear why do not all hear and learn of the Father The Gospel calls and knocks at every door why are not the Demonstrations of the Spirit and the drawings of the Father in every heart The Gospel says in general Whosoever will may take the Water of Life freely why doth not God work the Will in all Why are any dimissi libero arbitrio left to the miserable servitude of their own free Will Here there is no other resolution but that of the Apostle He will have mercy on whom he will have mercy and whom he will he hardneth and beyond this we can only wonder and in quodam mentis excessu cry out Oh the depth Cur hoc illi operetur saith St. Austin illi non operetur metuentem me trementem judicia ejus inscrutabilia incomprehensibilia nolo interroges quia quod lego ercdo revereor non autem discutio And Ne dicas Deo interrogando Quae est voluntas tua sed tremendo Fiat voluntas tua And again Posset Deus saith he of wicked men ipsorum voluntatem in bonum convertere quoniam Omnipotens est posset planè cur ergo non fecit quia noluit cur noluerit penès ipsum est If there were any thing extra Deum moving him to the Decree of Preterition and Permission it must needs be sin either Original or Actual or final Impenitency and Infidelity therein but none of all these moved God thereunto Not Original sin for this is the common blood wherein all men Elect as well as Reprobate lie by nature And this is St. Ambrose's Mirum touching Infants Ubi actio non offendit ubi arbitrium non resistit ubi eadem miseria similis imbecillitas causa communis est non unum esse de tanta parilitate judicem quales reprobat abdicatio tales adoptat Electio Indeed Original Sin makes all men reprobable for all are by nature Children of wrath Transgressors from the womb an unclean and corrupt Seed lying in bloody and abominable pollution fit and worthy to be put away from the holy One as dross and for ever to be cast out into utter darkness but it makes no man a Reprobate for the Elect are as deep in this filthy mire as others Nor yet doth Actual sin do it for Jacob was loved and Esau hated before they had
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
all on the Cross may be offered to all in the Gospel there is no Pagan in the World to whom Christ may not be offered And if there were but one great Ear or Organ of Hearing common to all how would Christ's Ministers always be filling it with Gospel But it follows not that Christ shall be preached to all for the Gospel is God's own and he may do with his own as he pleaseth and Christ who purchased for all the Being of the Gospel as far as the general Promises go yet purchased not for all the publication thereof In a word the Pagans have some glimmerings of Gospel and may be saved on Gospel-terms which shews that Christ so far died for them and that they have not the express knowledge of Christ is a deep Abyss much fitter to be adored than dived into by us Object 3. If Christ died for all men then he intercedes for all but he intercedes only for the Elect therefore he died for them only I answer that Christ doth in some sort intercede for all men and this I shall clear several ways 1. From the Nature of Christ's Intercession that is not a formal Prayer but an appearing in the Holy of Holies before the face of God as an Advocate and there presenting his Blood and Righteousness in their freshness and endless life of Merit with a Will that all the Grace purchased thereby may be dispensed to the sons of men therefore Christ even in Glory stands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as one slain Rev. 5. 6. shewing his bleeding Wounds to make Intercession with God Hence it follows that his Intercession being a kind of celestial Oblation perfectly answers to his Oblation on the Cross he is an Advocate above so far as he was a Surety here below his Blood speaks the very same things in Heaven as it did on Earth and his Will stands in the same posture towards Sinners there as here Now how far was Christ a Surety for all Surely thus far that all may be saved if they believe else either they cannot be saved at all which is contrary to the truth of the Promise or they may be saved without a Surety which is contrary to the current of the Scriptures But if he were so far a Surety for all then he is so far an Advocate for all for he appears an Advocate in Heaven for all those for whom he appeared as a Surety on the Cross. Hence the Apostle saith in general If any man sin we have an advocate with the Father 1 Joh. 2. 1. he saith not strictly if the Elect sin but at large if any man sin we have an advocate and as the true ground-work of this general Advocation he adds he is the propitiation for the whole world Ver. 2. So far forth as he was a Propitiation for the World so far forth he is an Advocate for it And another Apostle affirms that Christ is a Mediator between God and men 1 Tim. 2. 5. he saith not betwixt God and his Church but betwixt God and men and the following words give the true reason of it Christ gave himself a ransom for all Ver. 6. he is no less a Mediator for all than he was a Ransom for all Christ's Blood shed on the Cross spake thus far for all men that they might have their pardon on Gospel-terms and afterwards being carried to Heaven it speaks the very same language for them for the voice or speech of that Blood is its Merit and that Merit is of an indeficient virtue Hence that Blood cannot be speechless because it cannot be meritless and so far on Earth as it merited for all so far in Heaven it speaks and intercedes for all Moreover as Christ's Blood speaks the same things for them in Heaven as it did on Earth so Christ's Will in Heaven stands in the same posture towards them as it did on Earth wherefore in a sort he intercedes for all 2. From the Patience of God which waits on men even such as at last perish If Christ did not stand with the Incense of his sweet-smelling Merits between the living and the dead between the reprieved Sinners on Earth and the damned Spirits in Hell the Patience of God would not wait one moment upon them 3. From the working of God's Spirit for as Christ is our Paraclete or Advocate in heaven 1 Joh. 2. 1. so the holy Spirit is Gods Para. clete or Advocate on earth Joh. 16. 7. Surely if the Advocate in Heaven spake nothing for the Non-lect the Advocate on Earth would not wooe them to salvation if the Blood of Christ did not at all plead for them the Spirit of Christ would give no touches at all upon them much less such touches as to make them taste the powers of the World to come 4. From the liberty of Prayer Simon Magus even whilest in the gall of bitterness was commanded to pray Acts 8. 22. but what without a Mediator No surely that sinful man who hath no Mediator in Heaven must not presume to pray on Earth I see no reason why a man merely mediatorless should have more lieve to pray than a Devil who is therefore without hope because without a Mediator The Apostle commands men to pray every where 1 Tim. 2. 8. but a little before he lays down this as the ground-work there is one Mediator between God and men the man Christ Jesus who gave himself a ransom for all Ver. 5 and 6. The Mediation of Christ opens the door to Prayer Wherefore as to this Objection I answer thus Christ intercedes for all men in such sort as he died for them I say in such sort for there is a vast difference between his general Intercession for all and his special Intercession for the Elect For as Christ by his Blood shed on the Cross merited for all in general that they might be saved on Gospel-terms and merited for the Elect in special that they should believe and be saved so by the same blood presented in Heaven he intercedes for all that they may be saved on Gospel-terms and intercedes for the Elect that they may believe and be saved And thus he is the complete Mediator of the Covenant as the general Promises extend to all so answerably he intercedes for all and as the special Promises point only at the Elect so proportionably he intercedes for the Elect. Object 4. If Christ died for all men then he was a Surety for all and satisfied for the sins of all and consequently God hath a double Satisfaction one in Christ the Surety and another in the persons of the Damned which is against the nature of his Justice In this Argument are two consequences to be weighed 1. If Christ died for all then he was a Surety for all satisfied for the sins of all 2. If Christ so satisfied for the sins of all then God hath a double Satisfaction which is against Justice As to the first consequence I admit it as a
Questions 1. Whether God be not the Author of Conversion 2. After what manner it is wrought 3. Whether God's Will be not always accomplished therein 1. Whether God be not the Author of it And to this Scripture and Reason answer in the affirmative 1. Scripture asserts it there Conversion is painted out under various Notions With reference to our old Corruption 't is called a new heart with reference to the Seed of the Word 't is a generation with reference to our natural Birth 't is a regeneration with reference to the Law in the Letter 't is the Law in the heart with reference to the World 't is a heavenly call out of it with reference to Satan 't is a translation out of his kingdom with reference to Christ 't is a coming to him by faith with reference to God 't is a returning or conversion to him with reference to our death in Sins 't is a resurrection a quickning of the dead with reference to our nullity in Spirituals 't is a creation or a new creature The Scripture phrases it many ways but still it sets forth God as the supreme Author of it Be it a new Heart God is the giver of it Ezek. 36. 26. be it a Generation or Regeneration God is the father of it Jam. 1. 18. be it the Law in the heart God is the writer of it Heb. 8. 10. be it a Call out of the World God is the caller 2 Tim. 1. 9. be it a Translation out of Satan's Kingdom God is the translator Col. 1. 13. be it a coming to Christ God is the drawer Joh. 6. 44. be it a turning or returning to God God is the converter to him the Church prays Turn us O Lord and we shall be turned Lam. 5. 21. be it a Resurrection God is the quickner Eph. 2. 5. be it a new Creation God is the creator and we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his workmanship created in Christ Jesus Eph. 2. 10. Every way God is the Author of Conversion even in Actual Conversion whilest the Act is Man's the Grace is God's for he worketh the Will and the Deed. 2. Reason evinces this and that 3 ways 1. Creature-weakness needs it Man cannot convert himself the Natural man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 receiveth not the things of God 1 Cor. 2. 14. nay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he cannot be subject to God's Law Rom. 8. 7. as to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he wants a heart Prov. 9. 4. a Stone he hath which resists God's Will but a heart he hath not to obey the same His Will is tota cupiditas a Lust rather than a Will no wonder if he cannot by his own power convert himself Conversion is a thing above the Sphere of lapsed Nature nay beyond the line of Angels Man's Heart is so dark that those stars of light cannot irradiate it and so cold that those flames of love cannot warm it there is such an Iron-sinew in it as the heavenly hosts which excel in strength cannot bow but must leave it to the Arms of the Almighty and when he doth it they joy over the Convert as a wonder of Power and Grace 2. The Excellency of the Work calls for it The Body of Nature is a rare piece but the Soul of Man is of a nobler value and in the Soul converting Grace which is but an Accident is worth more than the Soul it self 't is the Soul's Rectitude 't is glory within 't is the precious hidden man of the heart 't is the very image of God 't is Christ formed in us 't is anima in centro the Soul centred in God joined unto him and after a wonderful manner becoming one spirit with him 't is Faith in the true one Love in the essential Love a mind light in the Lord and a Will at liberty in the Will of the primum liberum and who can be Author thereof but God alone God made all things ab Angelo usque ad vermiculum from the Angel in Heaven to the Worm on Earth but in Conversion he makes a poor Worm angelize God must be owned in every Atom of Nature how much more in the great Work of Grace This is one of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wonderful works of God Acts 2. 11. St. Austin tells a Story of one who was seduced at first but to deny God's Creatorship in the Fly afterwards came to deny it in the Bird and then in the Beast and at last in Man But if any one should procede so far as to deny him in Conversion it would be more prodigious Blasphemy than all the rest Saving Grace is a ray or sparkle of the Deity a thing merely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to God Eph. 4. 24. there is more of God to be seen in it than in all the World of Creatures besides and by consequence to deny him in that is more than to deny him in all the rest 3. The Almightiness of Grace can only effect it As the Scripture sets out Conversion as a great Work so it sets out an almighty Grace as the Cause thereof He that believes acording to some Scriptures that in the work of Conversion there is a resurrection of the soul from the dead a transformation of a stony heart into flesh and a Creation of a new heart and new spirit must also believe according to other Scriptures that in the production of that Work there is put forth a divine power excellency of power and exceeding greatness of power such as raised up Christ from the dead In Conversion there is not only a light shining round about the Sinner but a light shining into him not only a waking of a sleepy Will but a quickning of a dead one not only a proposal of divine Objects but an infusion of divine Principles therefore the Grace effecting it must be almighty That in the Prophet I will put my Spirit within you and cause you to walk in my statutes Ezek. 36. 27. is as much a word of Power as the Fiat which made the World that in the Gospel the hour cometh and now is when the dead shall hear the voice of the Son of God and they that hear shall live Joh. 5. 25. sounds out as great an efficacy as that other Lazarus come forth nothing less than almighty Power can effect it 2. After what manner is it wrought Our Saviour sets out the Mystery of Regeneration by the Wind the wind bloweth where it listeth and thou hearest the sound thereof but canst not tell whence it cometh and whither it goeth so is every one that is born of the Spirit Joh. 3. 8. In Regeneration the Spirit blows with such a sound as breaks the Stone in the Heart and with such lively gales as quicken the dead Soul but the manner of this Work is in a great measure secret and incomprehensible by us If we know not how the Bones grow in the Womb how much less how Christ is
spiritually dead to take in the Word of God as from a divine Impression in that the words of Christ entred not at all into the naturally dead in this the Word of God enters into the spiritually dead even intimately into his very heart in that the words of Christ were transient and passed away in this the Word of God though it may pass away as to its sounds and syllables yet as to its substance it lives and abides for ever in the new Creature Wherefore these differences considered I conclude That Christ's words were only declarative in that Resurrection but God's Word is operative also in this The manner how God works gracious Principles in and by his Word as an Instrument is a Secret which I dare not pry into only for a little more illustration of the Words Efficacy in the production of gracious Principles there are two Instants or Moments to be distinctly considered 1. The first Instant or Moment is that wherein there is a close Application and intimate Inning of the Word in the Heart in common Auditors the Word is upon the Heart but here it is in it in temporary Believers the Word is in some degree in the heart but here it is in it intimately This close Application is excellently set out in Scripture 't is a nail fastned Eccles. 12. 11. 't is a word engrafted Jam. 1. 21. 't is instruction sealed Joh 33. 16. 't is the Law put and written in the heart Heb. 8. 10. 't is wisdom entring into the heart Prov. 2. 10. 't is the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or entrance into his auditors 1 Thess. 2. 1. 't is the word having a place in us Joh. 8. 37. and such a place as to root in our hearts thus Joh says of himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the root of the word is found in me Joh 19. 28. and this Root is such as will abide in us and become the incorruptible seed of the new Creature This close Application is a glorious work of God and the Word is not altogether passive therein but in the hand of the Spirit 't is quick and powerful as a sharp Sword piercing and cutting its way into the heart Heb. 4. 12. and as a mighty Engine casting down imaginations and high things there 2 Cor. 10. 5. that it self may have a place and Throne in the same 2. The second Instant or Moment is that wherein God in and by the Word so intimately inned in the Heart doth produce the Principles of Grace there in the first Moment the indwelling Word makes the Heart a spiritual Bethlehem a House of Bread in the second Christ is spiritually born there in the first Moment the incorruptible Seed is sown in the Heart in the second it springs up into a new Creature The Scripture seems to me to hold out this Method very clearly the engrafted word is able to save the soul Jam. 1. 21. the Word saves the Soul but not merely as outwardly expressed but as inwardly engrafted Faith comes by hearing the word Rom. 10. 17. but is that a mere outward hearing No surely there is a hearing of the Father and so a coming to Christ Joh. 6. 45. There is the powerful and intimate demonstration of the Spirit and so faith stands in the power of God 1 Cor. 2. 4 5. that is to say in that power of God which intimately demonstrates and closely applies the Word unto the Heart as its true Cause and Foundation When the Apostle speaks of the Thessalonians Faith and Love 1 Thess. 1. 3. he there opens the causes thereof viz. the fontal Cause God's Election Ver. 4. and the instrumental Cause the Gospel Ver. 5. but how could the Gospel be an Instrument The Apostle tells us that it came to them not in word only but in power and in the holy Ghost it was strongly and sweetly set home upon the Heart and from that Impress came Faith and Love The Wise Man would have the Word kept in the midst of the heart and his Reason is because it is life Prov. 4. 21 22. The Word in the Ear only is but a transient 〈◊〉 but the Word in the midst of the Heart is Spirit and Life Job proves the truth of his Grace thus The root of the word is in me Joh 19. 28. The Word as shining on the Head lights up Notions but as rooted in the Heart springs up in Graces St. John tells the Young Men that they are strong and for a â—eason adds this the word of God abides in them 1 Joh. 2. 14. St. Paul first speaks of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or entrance into his auditors and then of their turn to the living and true God 1 Thess. 1. 9. The entrance of the word into the Understanding giveth light Psal. 119. 130. and when it passeth from the Understanding to the Will 't is spiritually a word upon the wheels and inwardly becomes free-making truth Joh. 8. 32. ennobling the Will with true Liberty in the ways of God Epaphras was in an Agony of Prayer for the Colossians that they might be filled in all the will of God Col. 4. 12. the more filling with God's Will the more true Liberty in ours St. Peter clearly asserts that we are born again of the incorruptible seed of the word 1 Pet. 1. 23. In which words his plain meaning is that the Word being intimately sown in the Heart doth under the warming influences of the hoâ—â— spirit spring up into the new Creature and to make this the plainer he adds that the word lives and abides for ever speaking as I take it not of the Words living and abiding in it self but of its living and abiding in the new Creature As it is with natural Seed or Grain sown the Husk or outward part passes away but the lively or substantial part springs up into the Stalk Blade and Ear so it is with the Seed of the Word the letters and syllables the noise and sound of words pass away but the lively and substantial Truth springs up into the new Creature and in it lives and abides for ever God made two great Promises of Regeneration the one That he would write the Law in the heart and the other That he would give a new heart and the latter he fulfils by the former In these two Instants distinguishable at least in Nature doth God by his Word bring forth the Principles of Grace Now here I would conclude this point but that I am obviated by two Objections The one absolutely against the Words Instrumentality The other against the Method proposed in the two Instants 1. Object That against the Words Instrumentality is this The Production of gracious Principles is a Creation and in Creation there can be no Instrument at all and therefore the Word cannot be an Instrument in that Production In answer to which Objection founded on Philosophical Principles I think it were enough to say with the Psalmist Thy testimonies are wonderful Psal.
irresistible way I am for the Affirmative in a right sence A work may be said to be done irresistibly two ways either when there is no resistance at all thus the Apostle saith ye have killed the just and he doth not resist you Jam. 5. 6. that is not resist at all or else when there is no such resistance as to impede the work thus they were not able to resist the wisdom and spirit of Stephen Acts 6. 10. there 's an irresistibility but what without any resistance at all No they disputed against him with might and main but because their disputes could not impede his work in propagating the Gospel therefore it is said that they were not able to resist him Thus when I say that Conversion is wrought in an irresistible way I mean not that there is no resistance at all for even in the Regenerate there is flesh lusting against the spirit the old Man and the new strugle in the same Faculties like Esau and Jacob in the same Womb but I mean that there is no such resistance as to impede the Work of Conversion In meekness saith the Apostle instructing those that oppose themselves if peradventure God will give them repentance 2 Tim. 2. 25. here is a resistance but for all that the work will be done if God give repentance He went on saith the Prophet frowardly in the way of his heart but what saith God I have seen his ways and will heal him Isai. 57. 17 18. here was a great resistance but for all that God will heal him God works Conversion in such an insuperable way that notwithstanding all the opposition made thereunto it doth infallibly come to pass Now this I shall endeavour to demonstrate first in general and then in particular with respect to the two Instants of Conversion 1. I shall demonstrate it in general and that by these Arguments taken 1. From God's Election He hath chosen some before the foundation of the World chosen them to holiness as the Way Eph. 1. 4. and chosen them to salvation as the End 2 Thess. 2. 13. But if Conversion be not wrought in an insuperable way how doth the foundation of God stand sure 2 Tim. 2. 19 How is that golden Chain kept entire Whom he did predestinate them he called whom he called them he justified and glorified Rom. 8. 30 Were not these called ones who have Predestination going before them and Justification and Glorification coming after them called in an insuperable way If not the Chain cannot hold together The Apostle makes a plain difference between men he opposes those of the election of grace to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who were blinded Rom. 11. 7. and those on whom God will have mercy to those whom he hardens Rom. 9. 18. But if Conversion be not irresistibly wrought this difference falls to the ground those of the Election may be blinded and those on whom God hath mercy may be hardened as well as others For my part I should as soon believe that a little Child may put up his finger and rowl about the Spheres as that the Will of Man may stay or turn aside the Influences of electing Grace 2. From Christs Redemption If we consider the preciousness of his Blood surely he must have a Body every little Seed in Nature hath a Body given to it and the Son of God sowing his Blood and Life cannot want one If we consider the Promise of God surely he must have a seed Isai. 53. 10. and what else is the Fulness of the Gentiles and the Conversion of the Jews but this promised Seed But if Grace be not wrought in an insuperable way Christ might sow his Blood and Life in a wonderful Passion and yet have no Body springing out of it nay God might engage himself in the Promise of a Seed and yet nothing at all come of it if the Grace of God be resistible lieve must be asked of Man's will that Christ's Blood may be fruitful and God's Promise Faithful 3. From the Spirit 's Work The three glorious Persons in the sacred Trinity shew forth themselves in three glorious Works the Father hath a special Shine in Creation the Son in Redemption and the holy Spirit in Sanctification In the first Work we have God in the World in the second God in the Flesh and in the third God in the Heart or Spirit When God came forth in Creation Oh! what an Heaven and Earth full of admirable Creatures and Harmonies issued forth When God came in the Flesh what out-breakings of Glory were there What sparklings of the Deity in Miracles upon the Bodies of Men The blind received their sight the lame walked the lepers were cleansed the deaf did hear the dead were raised and the Devils were ejected with power And when God comes in the Heart or Spirit what planting of a new heaven and a new earth How much of Glory and spiritual Miracle breaks forth in the Souls of Men Even here also the blind receive their sight the lame walk the lepers are cleansed the deaf hear the dead are raised and the devil is cast out with power The very same Miracles which Christ in the flesh did do on the Bodies of Men in a visible manner the very same doth Christ in the Spirit do on the Souls of Men in a spiritual way This is the proper Work of the Spirit to sanctifie Mens Hearts the Spirit doth not appear any where in all the World so much as in a true Saint Look into a godly Man's Understanding there 's the Spirit of Revelation look into his Will there 's the Spirit of Holiness look into his Affections there 's the Spirit of Love and Joy look into hs Conscience there 's the Spirit of Consolation look into his Prayers there 's the Spirit of Supplication look into his Conversation there 's the Spirit of Meekness and all Righteousness Thus the holy Spirit shews forth its Glory and flows in Men as rivers of living water and this Glory and Out-flowing is so precious that before it came in Esse according to the rich Measures of Gospel-grace it is said of the eternal Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy Spirit was not yet Joh. 7. 39. as if the Spirits flowing in Men were a kind of second Being to it But now after all this if Conversion be not wrought in an insuperable way the holy Spirit may be barred out of every Heart and then how shall his work be done Where shall his Glory and spiritual Miracles appear The Father hath a World to appear in the Son hath Flesh to tabernacle in but possibly the holy Spirit can get never an Heart to inhabit in never a Temple to fill with his Glory the holy Spirit would tabernacle with Men but what if the Iron-sinew in the Will will not come out What if the Stone in the heart will not break Then the holy Spirit is robbed of his Glory But is this so strange
a thing will you say What saith holy Stephen Ye stiff-necked and uncircumcised in heart and ears you do always resist the holy Ghost as your fathers did so do ye Acts 7. 51. To which I answer That the Spirit may be said to be resisted two ways either as it is in the external Ministry or as it comes in the internal Operations It may be said to be resisted in the external Ministry He that despiseth you despiseth me saith Christ Luk. 10. 16. He that despiseth despiseth not man but God saith the Apostle 1 Thess. 4. 8. When therefore it is said that they resisted the holy Ghost the meaning is not that they resisted him as to his internal Operations but that they resisted him as to the external Ministry This appears by the Context for they resisted him as their fathers did ver 51. and how was that The next Verse tells us Which of the Prophets have not your fathers persecuted Ver. 52 Their resistance of the Spirit was in persecution of the Prophets But you 'l say Might they not also resist him as to his internal Operations I answer so much doth not appear in the Text but however the internal Operations of the Spirit are twofold some are for the production of common Graces some for the production of saving Graces such as the new Heart and new Spirit Now if the holy Ghost may be resisted as to the former Operations yet it cannot as to the latter for in these it takes away the heart of Stone the resisting Principle and gives an Heart of Flesh capable of divine Impressions 4. God doth insuperably remove the Obstacles of Conversion What is thy Mind dark nay darkness it self God can command the light out of darkness and shine into the heart 2 Cor. 4. 6. Is thine Ear deaf He can say Ephatha to it and seal instruction Job 33. 16. Is thy Heart hard and stony He can take away the stony heart and in the room of it give an heart of flesh Ezek. 36. 26. Is thy Heart barred and shut up against God He can open it as well as Lydia's Acts 16. 14. he opens and none can shut Rev. 3. 7. Doth thy Will hang back He can draw thee Joh. 6. 44. and reveal such day of power upon thy heart as shall make thee truly willing Psal. 110. 3. Dost thou go on frowardly in the way of thy heart Yet he can see thy way and heal thee Isai. 57. 17 18. Dost thou oppose the precious Gospel Yet peradventure he will give thee repentance 2 Tim. 2. 25. Whatever the Obstacle be he can remove it he can cast down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every height in the heart 2 Cor. 10. 5. and then what Obstacles can remain Now if God do insuperably remove the Obstacles of Conversion then he doth insuperably produce the Work of Conversion 5. If God do not work Conversion in an insuperable way then what doth he produce towards it but a mere posse convertere According to the Remonstrants Doctrine he doth not infuse Habits or vital Principles of Grace neither will they in plain direct terms assert that he doth produce actual Conversion what then doth he produce towards it but a mere posse convertere and is not a posse peccare from him also Voluntatem say the Remonstrants comitatur proprietas inseparabilis quam libertatem vocamus à qua Voluntas dicitur esse potentia quae positis omnibus praerequisitis ad agendum necessariis potest velle nolle an t velle non velle And again Semper in omni statu hujus vitae ubi legislatio praemiorum promissio poenarum interminatio hortationes preces similia locum habent voluit Deus libertatem Voluntati adesse quâ objectū ab intellectu monstratū velle potest nolle aut velle non velle Surely if the Nature and inseparable Property of the Will be such and such by the Will of God then according to the Remonstrants Doctrine a posse peccare is from God as the Author of Nature as well as a posse convertere is from him as the Author of Grace and by consequence it follows that he doth act as far towards Transgression as towards Conversion No by no means will you say it cannot be for God by his Commands Promises and the Spirit 's Motions doth promote Conversion but by his Prohibitions Threatnings and the Spirit 's Counter-motions doth beat back Transgression Very well these things shew that God's Actings touching Conversion and Transgression are not the same as to the Manner nevertheless they still remain the same as to the Terminus or product For after all the Commands Promises and Motions towards Conversion still the Terminus or Product is but a posse convertere and notwithstanding all the Prohibitions Threatnings and Motions against Transgression still there is the Terminus or Product of a posse peccare and by consequence he acts as far towards Transgression as towards Conversion Will you yet reply that God gives a posse convertere and without this Man could not convert and when he doth actually convert God concurrs thereunto I answer that according to the Remonstrants Doctrine God gives a posse peccare also and without this Man could not sin and when he doth actually sin God concurrs to the material Act thereof and where then is the Difference By the Doctrine of resistible Grace God seems to act as far towards Transgression as towards Conversion 6. If God do not work Conversion in an insuperable way then he works it in a dependent way putting Man's Will in aequilibrio as it were in an eaven Ballance that it may turn or not turn to God ad placitum Now that this last is none of God's Method clearly appears because God as beseems his infinite Wisdom works Conversion in such a way as is most depressive of the Creature and exaltative of himself the Man whom he indeed converts doth lick the Dust the fountain of Blood in his Nature is broken up and the superfluity of Naughtiness in his Life set in order before him he falls down in self-abhorrencies and cannot deny but that he is a Beast in his sensual Sins and a Devil in his spiritual he perceives his spiritual Poverty to be extreme so many thousand Talents owing to divine Justice and nothing at all to pay a shameful nakedness in his Soul and not a rag of Righteousness to cover it as a wretched half-damned Creature down he goes to the brink of Hell and from thence be hath a prospect of Heaven down he goes into the Abyss of his own Nullity and from thence hath some glimpses of Christ's Allness His first breath of spiritual Life is a groaning under the weight of Sin Oh! the intimate love of Sin says he 't will never out unless my heart be broken all to pieces Oh! the obdurate Stone in my Heart it cannot be mollified but by Almighty Grace Oh! my dead Heart nothing can quicken it