his own way Unto which I answer two things 1. That God hath set such a Law or Rule unto himself That Believers and those only should be the object of his Election is utterly untrue for then all Infants dying such because no Believers must be out of the Sphear of Election and by consequence out of the Sphear of Salvation also unless which is very strange we could imagine those to be actually saved whom yet God never elected or decreed to save Neither is there any such Law or Rule manifested in the Gospel there God's Will is thus set forth Whosoever believes shall be saved which imports that Believers are the objects of Salvation but not in the least that they are the objects of Election It is written in the Gospel Relieve and thou shalt be saved but in what Gospel is it written Believe and thou shalt be Elected 2. That Law or Rule if supposed doth not answer the Argument for still as to particular Election God is under the pre-determining Will of Man If that say Nay God shall have never a chosen Vessel in all the World to fill with Grace and Glory and how then is he the great Agent in Election Solomon set a Law or Rule to Shimei That if he passed over Kidron he should die for it he passes over and dies What now was the chief cause of his death Solomon's Law or Execution or else Shimei's passage Clearly it was Shimei's own Act Solomon was but as a Legislator Pariratione If God set a Law or Rule that Believers should be elected if a man believe and be elected that which chiefly determines the business is not God's first Law or after Choice but Man's Faith God is no Agent therein but as a mere Legislator So naturally do the Remonstrant Principles run out into that of Theophylact 'T is God's part to call but Man's to be elect or not which Principles must be renounced or else God cannot be owned as the Great Agent in Election And here a three-fold Enquiry offers it self 1. What the things themselves are 2. In what Order these are designed 3. In what manner these are designed 1. What the things themselves are These are Grace and Glory or Faith and Salvation 1 Grace is designed hence we are said to be called according to purpose Rom. 8. 28. and chosen that we should be holy Eph. 1. 4. Do we see a Saint in his spiritual Glory clothed with Humility arrayed with Righteousness girt with Truth his Eyes flowing with repentant Tears his Heart burning with holy Love and his Hands laden with good Works All these were prepared in Eternal Election as well as wrought by the Holy Spirit in Time there was Decretum Dei in the foreordaining as well as Digitus Dei in the forming of them Thus shall it be done to the man whom the King of Heaven will honour In Election there is a designing of Grace nay all Grace Faith it self not excepted The Remonstrants shut out Faith from this design in as much as they pre-require Faith thereunto But how unscriptural is this Paul was chosen to know God's will Acts 22. 14. not to a bare notional Knowledge but to a saving practical one such as justifies Isai. 53. 11. such as is Eternal life Joh. 17. 3. which must needs include Faith The Apostle calls Faith the faith of Gods elect Tit. 1. 1. If Faith had been precedent to Election he would have told us that Election is of Believers but because it is consequent he saith that Faith is of the Elect. And how irrational is it also Election is a design of secretion it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a chusing or singling out of some to Grace and Glory the Elect are said to be chosen out of the world Joh. 15. 19. and chosen unto God Acts 9. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Christ thine they were Joh. 17. 6. thine in a select peculiar manner and Faith is the choice and prime Grace of secretion it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all 2 Thess. 3. 2. If all men did believe without any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or difference the Righteousness of God would be upon them all Rom. 3. 22. the Rivers of living Water would flow in them all Joh. 7. 38. but Faith is not of all whereby it appears that of all inherent Graces Faith firstly and properly makes the secretion Now that such a prime Grace of secretion as Faith should not be decreed in suoh a great design of secretion as Election seems to me incongruous even to absurdity If Faith go before Election then how doth God chuse them out of the World who by Faith are out of it already How doth he chuse them unto himself who by Faith are his own before If Man's Will in believing make the first and proper secretion then God's Will hath no room to make one by electing wherefore if we will allow God his choice indeed we must confess Faith it self to be designed in Election 2. Glory is designed in Election we are chosen to Salvation 2 Thess. 2. 13. and before prepared to glory Rom. 9. 23. the Names of the Elect are written in heaven and registred in the Book of life All the glory above rayes out of the bosom of Election and every Crown of bliss is set on by God's good pleasure 2. In what order are these things designed No doubt by one pure simple Act in God But what is our most congruous conception thereof Some Divines assert that God first decreed Salvation and then Faith Salvation is the end and therefore first Faith the means and therefore last in God's intention But this Reason is not cogent for neither can any thing in the Creature no not its utmost perfection such as Salvation is be God's end all whose Decrees do circulate into himself Neither if it were such should God therefore will it in the first place and in order before Faith for he wills the End and Means with one simple Act. Excellent is that of Aquinas Sicut Deus uno actu omnia in essentia sua intelligit it a uno actu omnia in sua bonitate vult Unde sicut in Deo intelligere causam non est causa intelligendi effect us sed ipse intelligit effect us in causa it a velle finem non est ei causa volendi ea quae sunt ad finem sed tamen vult ea quae sunt ad finem ordinari ad finem Vult ergo hoc esse propter hoc sed non propter hoc vult hoc Other Divines conceive thus That God first decrees Faith and then Salvation and that upon this account Such and in such order as God in time doth save such and in the very same order doth God in Eternity decree to save But God in time doth save only Believers therefore God in Eternity did decree to save only Believers that is such as were so considered by him and so considered by him they
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
9. that is in the day of the Messiah Ver. 8. But how far will he remove it The Psalmist tells us as far as the East is from the West Psal. 103. 12. and so he did he removed it from us who were in occasu Adami as far as Christ who is oriens Sol Justitiae by this remove all our sins met upon him as the Prophet speaks Isai. 53. 6. Never such a concourse of Sins as here Sins of all weights Pence and Talents Sins of all magnitudes Gnats and Camels Sins of various degrees Frailties and Presumptions Sins of vast distances as far remote in place as the parts and quarters of the Earth and in time as the Morning and Evening of the World met all together upon him he is the Lamb of God that takes or bears away the sin of the world Joh. 1. 29. he saith not Sins but Sin because all the Sins of the World were as it were made up into one burthen and so laid upon him Sins past were present to him for there was a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Transmission of them unto him Rom. 3. 25. there was indeed an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Remission as to the faithful but a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Transmission as to the Surety Sins future were all one to him as if already existent all our Sins met upon him Hence he cries out My iniquities have taken hold upon me Psal. 40. 12. My iniquities a strange word to drop from the holy one of God but the Apostle clears it God made him for us to be sin 2 Cor. 5. 21. there was no Sin in him by Inhesion but God made him Sin by Imputation not only a Sacrifice for Sin which yet includes that imputation but Sin it self the double Antithesis in the Text carries it this way he was made that Sin he knew not and that was Sin it self he was made that Sin which is opsite to Righteousness and that was Sin it self Hence Luther brings in the Father casting all our Sins on him with these words Tu sis Petrus ille negator Paulus ille persecutor David ille adulter peccator ille in paradiso latro ille in cruce person a illa quae fecerit omnium hominum peccata all our sins were imputed unto him But you 'l say How can these things be Can the righteous God who judges according to truth impute Sin to his holy one I answer As there are in the Apostle two distinct Comings of Christ in the first he bore our sins in the second he appears 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without sin Heb. 9. 28. So in his first coming he susteined two distinct persons his own and ours as he was in his own person he was without sin but as he was our Surety and susteined our persons so our Sins were imputed to him and imputed to him according to truth because he was such The holy One was righteously made sin because first he was a Surety for sinners a World of Sins was justly cast on the innocent Lamb because he stood in the room of a World of sinners In eadem persona Christi saith Luther congrediuntur illa duo summum maximum peccatum summa maxima justitia this is one of the wonders in Theology Reason and Philosophy can shew Sin in the sinner but the sublimer Gospel shews Sin on a spotless Lamb here darkness seized upon the Sun here the abomination of iniquity stood where it ought not I say where it ought not because upon the holy place yet withal where it ought because of an holy Imputation God can by no means clear the guilty Exod. 34. 7. that is the guilty remaining such therefore he first translated the guilt upon Christ and then he justifies the ungodly through him Rom. 4. 5. Oh the glory of the divine Will It s Purity cannot but hate Sin yet its Power removes it its Justice cannot but punish Sin yet its Mercy translates it from the Sinner to the Surety that it may be condemned there where it was never committed even in the flesh of Christ Rom. 8. 3. 2. Our Sins being laid on him he suffered the same punishment for the main that was due to us for them for how doth the Scripture express the punishment of Sin 'T is death Gen. 2. 17. and he died for us 't is the second death Rev. 20. 14. or death unto death 2 Cor. 2. 16. and he suffered deaths Isai. 53. 9. not the death of the Body only but all the deaths in moriendo morieris as far as his holy Humanity was capable thereof 't is wrath Rom. 1. 18. and he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man set in the stroke of Gods wrath as the Septuagint hath it Isai. 53. 3. 't is a curse Deut. 27. 26. and he was made a curse Gal. 3. 13. not only a ceremonial but a real Curse even that which he redeems us from Tu Christe saith Luther es peccatum meum maledictum meum seu potius ego sum peccatum tuum maledictum tuum 't is hell Psal. 9. 17. and he descended thither though not by a local Motion yet by an immense Passion his Soul travelling under the wrath of God He began to descend into Hell when he sweat drops of Blood and he descended yet further into it when he cried out My God my God! why hast thou forsaken me There are two Essentials of punishment in Hell poena sensûs poena damni and he suffered both when the fire of God's Wrath melted him into a bloody sweat there was poena sensùs and when the great Eclipse of God's Favour made him cry out of forsaking there was poenadamni Christ suffered the same punishment for the main which we should have suffered the chief change was in the Person the just suffering for the unjust the Surety for the Sinner But you 'l say Christ did not suffer the same punishment for he neither suffered eternal Death nor yet the Worm of Conscience As to that of eternal Death I answer by two Distinctions 1. In eternal Death we must distinguish between the Immensity of the Sufferings and the Duration the Immensity is essential to it but the Duration is but mor a in Esse and accidental Christ suffered eternal Death as to the Immensity of his Sufferings though not as to the Duration of them he paid down the idem as to Essentials of punishment and the tantundem as to the Accidentals what was wanting in the Duration of his Sufferings was more than compensated by the Dignity of his Person for it was far more for God to suffer for a moment than for all Creatures to suffer to Eternity 2. We must distinguish between punishment as it stands in the Law absolutely and punishment as it stands there in relation to a finite Creature which cannot at once admit a punishment commensurate to its offence and so must ever suffer because it cannot satisfie to Eternity Punishment as
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.
in God's Eternity which is Nunc stans it is sure in God's Immutability which is ever the same and the seal upon all this is God's unerrable and infallible Knowledge including within it unvariable and unchangeable Love to his people God is the Father of lights with whom there is no variableness nor shadow of turning James 1. 17. The visible corporeal Sun rides circuit round the World but whilest he salutes one Hemisphear in the turn he leaves a dark shadow on the other but God is an immutable and supercelestial Sun there can be no shadow in his eternal and unconvertible Light Neither are the various changes among the Creatures shadows cast by any turn in God or his Will but events ordered and disposed by him And because the Apostle speaks in this Verse of perfect gifts and in the next of Regeneration by God's Will therefore there is a further sence in it That if the Father of Lights purpose to make the Day-star arise in any poor Soul his gracious purpose never turns away from that Soul nor leaves it in the dark shadow of Death The Names of the Elect are all indelibly written in God's Book and if the Scripture cannot be dissolved Joh. 10. 35. surely the Book of life must be irrasible Saint Austin on those words Deleantur de libro viventium cum justis non scribantur Psal. 69. 28. raises an Objection si homo dixit Quod scripsi scripsi Deus quemquam scribit delet quomodo isti inde delentur ubi nunquam scripti sunt To which he answers Hoc dictum est secundùm spem ipsorum quia ibi se scriptos putabant Quid est deleantur de libro viventium ipsis constet non illos ibi esse Deleantur ergo secundùm spem ipsorum secundùm autem aequitatem tuam non scribantur In a word whatsoever God doth in his Decrees is immutably the same his Decrees are as Mountains of Brass Zach. 6. 1. unremoveable by any Creature because situate in the Eternal Will The strength or eternity of Israel will not lye or repent 2 Sam. 15. 29. If God's Time cannot lye but will infallibly shew forth the Verity of his Promises and Prophecies surely God's Eternity cannot lye wherein he decrees and knows all The World is full of Vicissitudes Matter is in a perpetual Flux the Glass of Time is running out and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Wheel of Nature is running round but all the while God's Will is immoveable it doth not rowl about with the Heavens rise or set with the Sun or ebb and flow with the Sea but sits King for ever and ever upon the Throne of its own Immobility Apud te Domine rerum omnium instabilium stant causae rerum omnium mutabilium immutabiles manent origines omnium irrationalium temporalium sempiternae vivunt rationes Now besides what hath been said out of Scripture to prove the Immutability of his Decrees these Reasons may be offered 1. The Decrees of God are Immanent and Eternal Acts in God therefore cannot but be Unchangeable God in framing his Decrees non egreditur extra seipsum goes not out from his own Eternity 2. As the Eternity of Futures proves an Eternity in God's Decrees so the Immutability of Futures proves an Immutability in his Decrees If the Decrees which are the Basis of Futurition may be changed then that which was future by the Decree may yet cease to be future sine positione ejus in esse actuali which is impossible If a new Decree be made in succession after a former then the thing decreed begins to be future which is also impossible 3. If the divine Decrees should change Oh! what amazing Changes what an horrible Tempest must needs ensue Must not God's own dwelling-house even his glorious Eternity sink and fall to the ground Non enim est vera Aeternitas ubi oritur nova voluntas nec est immortalis Voluntas quae alia alia est Must not God's eternal Prescience fall a doubting and faltring about every Future Seeing God cannot now know his own works no not a moment before their actual Existence because even then their being may be prevented by a Change in his Will May not eternal Grace and Truth lose their glorious light and Jesus Christ the Sun of Righteousness drop out of the Gospel-orb and all the Starry Promises in the Word and lightsom Comforts in the Saints go out in a moment leaving all in darkness and confusion May not the Evangelical Banquet let down to poor Worms be called back again into Heaven and the precious Blood of Christ return again into its Veins and his Humane Nature be cast away into nothing and every Saint instead of Grace and Peace in his heart may have a Lye in his right hand and lie down in sorrow Nay in such a case must there not fall a Change upon the very Being of God himself And seeing every Change is a kind of Death must not the Deity suffer and as it were die in this Mutation All which astonishing Catastrophes being to be for ever abhorred I conclude that God's Decrees must needs be Immutable as long as there is any Stability in his Eternity Infallibility in his Prescience Sureness in his Grace and Truth or Immortality in his Life or Essence 4. The Decrees of God are crowned with Infallibility as to the Event the Event is so certain that the Spirit of God in Scripture speaks of future things as if they were already done Behold saith Enoch in the morning of the World the Lord cometh with ten thousand of his Saints as if he had been then in the Clouds coming to Judgment Jesus Christ cries out of God forsaking and men piercing him Psal. 22. 1. and 16. as if he had then been upon the Cross with all the wrath of God and fury of men upon him Whom he did predestinate saith St. Paul Rom. 8. 30. them he called whom he called them he justified whom he justified them he glorified he speaks as if all the Elect were already in Heaven Hence God is said to be Isai. 45. 11. as the Sept. there hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Maker of things to come the Event is as certain as if it were already done Now for the understanding of this point we must distinguish of Events either they are good things or else evil viz. sins Touching the first the Decree of God is Effective touching the last the Decree of God is Permissive The first come to pass Deo efficiente the last Deo permittente but both do fall out infallibly 1. Those Events which fall under his Effective Decree do fall out infallibly This is clear upon a double Account 1. The Will of God is Causa Causarum an Universal Supreme Cause having all things under it It reigns over all the armies in heaven and the inhabitants of the earth Dan. 4. 35. The poor Sparrow is no more forgotten by it than
and called us with an holy calling not according to our works but according to his own purpose and grace which was given us in Christ Jesus before the world began here the words in Christ relating to Election do not import our being in Christ for the Text saith that he called us according to his Grace given us in Christ and Calling goes before Faith or being in Christ and is the immediate cause or fountain thereof but they import that Vocation and Salvation with all the blessings thereof are communicated unto us in and through Christ and that the eternal Decree or Design was so to communicate them Neither doth the Apostle simply say he hath chosen us in him but he hath chosen us in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we should be holy thereby pointing out unto us Christ as the designed Fountain of all the holiness in the Elect. Moreover the Apostle saith that he hath chosen us in him that we should be holy and Faith is a choice part of holiness and that he hath blessed us in him with all spiritual blessings and Faith is a prime spiritual blessing and that he hath blessed us according as he hath chosen us and therefore he chuses us to Faith as well as blesses us with Faith but if he chuse us for Faith and bless us with Faith he doth not bless us according as he chuses us By all which it appears that the Remonstrants Interpretation is an Arrow shot besides the Text. But to go on to other Scriptures Blessed is the man saith the Psalmist Psal. 65. 4. whom thou chusest and causest to approach unto thee and what approach can a sinful worm have to the holy one what but by the Faith of Christ and whence is this approach but from God and God electing He chuseth and causeth to approach unto him If Faith were antecedent to Election the approach must have been before the chusing the contrary whereof appears in the Text. As many as were ordained to eternal life believed Acts 13. 48. The Apostle saith not as many as believed were ordained to Eternal Life but as many as were ordained to Eternal life believed But here the Remonstrants tell us that in the Text 't is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that imports not God's eternal preordination but man's present condition or disposition so that the meaning is as many as were disposed or well-affected to Eternal Life believed Should it say they import God's preordination then all of that Assembly which were elected did believe at that one Sermon and all the rest were absolutely reprobated for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text is an universal particle now that all the Elect of that Assembly did believe that day or that all the rest were Reprobates is not imaginable I answer first as to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the import thereof will best appear by taking notice in what sence St. Luke doth use this word in the Book of the Acts Acts 15. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They decreed or appointed that Paul should go up Acts 28. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having appointed him a day Acts 22. 10. God promises Paul that it should be told him of all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are appointed or ordained for him to do and what these were Ananias sets forth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God hath chosen thee to such and such things Ver. 14. Now in all these places of the Acts the word signifying appointing or ordaining why should it be taken otherwise in this controverted Text Nay where in all the Scripture doth this word import an inward quality or disposition In that place which seems most of any to speak that way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they addicted themselves to the ministry of the saints 1 Cor. 16. 15. there this word imports no less than a certain purpose of mind in them to do that work Wherefore I conceive that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text doth import an ordination and that of God neither doth the absence of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at all hinder it for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 2. 23. doth without a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 import God's eternal counsel and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 designs an antecedent ordination and that ordination must be God's unless which is the grossest Pelagianism it be said that they were ordained by themselves to Eternal life But to pass over the word the Remonstrants take the Text thus As many as were disposed to Eternal Life believed but can a man without Faith who neither lays hold on Christ the Prince of life nor yet hath any thing of the Spirit of life can such a man be disposed to Eternal life Every disposition to Eternal life must be such either because it hath some intrinsecal dignity meriting Eternal life or else because it hath some Evangelical congruity to which Eternal life is annexed by Promise As to the former the Remonstrants as Protestants cannot own it and as to the latter they cannot in all the Gospel shew forth one Promise of Eternal life made to a man void of Faith and how then can a man void of Faith be disposed to Eternal life But if he could the Remonstrants of all others must not say so for they assert that none but a Believer can be the object of Election because say they God cannot will Eternal life to any but to a Believer to a man in Christ and how then can an Unbeliever a man out of Christ be disposed to Eternal life Such a mans disposition to Eternal life if it be not such by its meriting condignity must be such divinâ ordinatione and if so what is that but to say this is the man to whom God wills Eternal life and if before Faith God may will Eternal life to him why may not he before Faith elect him Again This disposition to Eternal life must be either some moral Virtuousness or else some better Grace of the Spirit if but a moral Virtuousness how can it dispose to Eternal life if a better Grace of the Spirit how can it precede such a Mother-grace as Faith But let us hear how the Remonstrants paint out this disposition in words of Scripture These disposed ones say they are the sheep of Christ Joh. 10. 4. the drawn of the Father Joh. 6. 44. such as do the truth Joh. 3. 21. such as will do God's will Joh. 7. 17. such as have honest and humble hearts apt and idoneous to embrace the Gospel But what a perplexed Labyrinth of words is here To be the sheep of Christ argues a being in the state of Election which is antecedent to all good dispositions in us they are called sheep before their bringing home to God Joh. 10. 16. and their bringing home goes before all gracious dispositions The Fathers drawing imports God's action and not man's disposition the doing of the Truth is man's
in another yet the Minatory Law which is the voice of Justice cannot be satisfied unless the punishment fall on the Sinner himself and the reason is because in this Minatory Law the Veracity of God is engaged which it was not before now Justice speaks out which it did not before and that which it speaks must be true For answer whereunto 1. Some as the Learned Grotius say that here was Dispensatio Legis quâ Legis manentis obligatio circa quasdam personas tollitur But I take it that God's Threatnings are indispensably Yea and Amen as well as his Promises for albeit God doth not dare aliquod jus creaturae in his Threatnings as he doth in his Promises yet is he debitor sibi-ipsi in both and not one jot or tittle of either can fail because of his infinite Veracity God will not call back his words of threatning Isai. 31. 2. neither will he himself turn back from them Jer. 4. 28. his words stand surely for evil Jer. 44. 29. That Threatning that Nineveh should be destroyed had a tacit Condition in it which had it been expressed the Threatning would have run thus It shall be destroyed except it repent therefore it repenting there was a remotion of the Judgment according to the tenour of the Threatning but no dispensatio Juris at all Wherefore 2. I answer that here God did interpret his Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in an equitable way equity is nothing else but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a filling up of a general Law by a benign interpretation in that part which was not precisely determinate The divine sanction was the sinner shall die but it was not precisely determinate that he should die in his own person for then God's unalterable truth should have barred out a Surety neither was it precisely determinate that he should die in his Surety for then the threatning should originally have been a promise and a promise unto sin such as God never made But the sanction was general the sinner shall die and two interpretations lay before God the first that the sinner shall die in his own person the latter that he shall die in his surety the first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 just severity the latter is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condescending mercy in the first there is more of the sound of the law-letter in the latter more of the sounding of the Law-givers bowels the first is much like the first delivery of the Law with thundrings and lightnings and devouring fire Exod. 19. 16 17 18. the latter is like the second delivery of it with a Proclamation of grace and goodness and pardoning mercy for thousands Exod. 34. 6 7. Now these two interpretations lying before God he as the Supreme Law-giver in order to redemption interpreted his Law according to a merciful equity the sinner shall die that is in his surety Christ. Oh the immense love of the Father and the Son the Fathers love fills up the Law by a gracious interpretation and then the Sons love fulfils it by a perfect satisfaction mercy and truth are met together mercy in a favourable construction of the Law and truth in the evident veracity of the Law-giver the person of the sinner may be saved and yet the truth of the threatning is salved through Christ's satisfaction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are abrogated from the Law Rom. 7. 6. and yet we do not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abrogate the Law but establish it Rom. 3. 31. because it is fulfilled in Christ. Neither doth this equitable interpretation suppose any defect in the divine Law as it doth in humane Laws for humane Laws are made general for want of providence in men to forsee all particular cases which fall out but this Law was made general out of the perfection of providence in God that there might be room for a surety to come in and satisfie it But you 'l say if God interpret the threatning in such an equitable way the sinner shall die in his surety then no sinner is in a state of wrath here nor can be condemned in hell hereafter for both these issue out from the first interpretation thou shalt die in thine own person and that is now waved by the Judge I answer that God doth not totally and absolutely either wave the first rigorous interpretation for the elect are under wrath till they believe and repent and the reprobate not believing and repenting are cast into hell and both by virtue of the first interpretation but he waves the first and makes the second interpretation in order to redemption and only so far forth as redemption requires it Now what doth that require It requires that all that embrace Christ should be saved from the death in the threatning and therefore thus far the first interpretation is waved and the second takes place but it requires not that any person should either be out of a state of wrath before faith or be saved without faith and therefore the equitable interpretation doth not go thus far and so far as that goeth not the rigorous interpretation takes place because pro tanto it is consistent with redemption redemption is the end and the all-wise God measures and proportions out the equitable interpretation in such a way as serves unto it and the rigorous interpretation in such a way as stands with it In a word according to this equitable interprepretation Christ hath so satisfied the threatning as that all believers shall be saved from it yet this satisfaction hinders not but that the rigorous interpretation should abide upon unbelievers whilst such for whilst such they embrace not that satisfaction and therefore are justly cursed by the Law till they receive the Gospel Fifthly God's vindictive Justice and minatory Law being thus satisfied he becomes reconciled There are two degrees of reconciliation the first is that whereby God is ready to receive men into grace and favour if they believe the second is that whereby God is actually reconciled to them upon their believing The Apostle mentions both these Col. 1. 20 21. for first he tells us ver 20. That God did reconcile all things to himself by the blood of his Cross and then it follows ver 21. Yet now hath he reconciled you you O believing Colossians All were reconciled in the first degree and believers in the second the first was done all at once upon the Cross and the second is yet now a doing and so will be till the Believers are all come in therefore the Apostle says God was in Christ reconciling the world unto himself 2 Cor. 5. 19. Reconciling which imports a continued Act a carrying on the work of Reconciliation from one degree to another by particular applications Now both these degrees of Reconciliation are wrought by the Death of Christ the first was wrought by it ipso facto without it God would have breathed out nothing but wrath but through it he is ready to forgive Psal. 86. 5. As
Redemption Surely it imports thus much unto us that Redemption hath a larger Sphere than Election and therefore the Scriptures contract Election in words of Speciality only whilest they open and dilate Redemption in emphatical Generalities 2. If those general Expressions denote only the World of the Elect or the All of Believers why doth the Scripture use such very different language in the same thing Sometimes Christ is called the saviour of the world and sometimes the saviour of the body sometimes 't is said that Christ died or gave himself for all or for the world sometimes it is said that he died or gave himself for the Church or for his sheep Who can imagine that such words of universality and such words of speciality should be of the same latitude that one and the same thing should be imported in both Moreover the Scripture doth make a signal distinction when it speaks of his giving himself or dying for all it says only that he died for all or gave himself a Ransom for all But when it speaks of giving himself for his Church it says that he sanctified himself that it might be sanctified through the truth Joh. 17. 19. and that he gave himself for it that he might purisie to himself a peouliar people Tit. 2. 14. and that he gave himself for it that he might sanctifie and cleanse it by the word and present it to himself a glorious Church without spot or wrinkle Eph. 5. 25 26 27. Never in all the Scripture is it said that he gave himself for all or for the World that he might sanctifie or cleanse it or make it a peculiar People or glorious Church which yet might have been truly said if the All were no more than the All of Believers or the World than the World of the Elect wherefore to me it seems clear from those various Expressions and the observable distinctions in them that the All for whom Christ died is larger than the All of Believers and the World for whom Christ gave himself larger than the World of the Elect. 2. Having laid down my own Reasons I procede to answer the Objections made against this Opinion Object 1. If Christ died for all men then all would believe for Christ's Death procures all Graces and in particular Faith seeing then all men have not Faith either Christ did not die for them all or else he loseth part of his Purchase I answer that Christ's Death is procurative of all Graces and particularly of Faith so far as it is a Price and it is a Price so far as it was paid down by Christ and accepted by God for that purpose for in a Price there must be both Sufficientia nuda consisting in the intrinsecal value of the thing and Sufficientia ordinata consisting in the intentional paying and receiving that thing as a Price Now Christ's death was paid down by him and accepted by God as a Price with a double respect As for all men it was paid and accepted as a Price so far forth as to procure for them a ground for their Faith viz. that they might be saved on Gospel-terms And as for the Elect it was further paid and accepted as a Price so far as to procure the very Grace of Faith for them Thus our Saviour Christ who best knew both upon what Terms he paid down the price and upon what Terms his Father received it opens this mysterious Dispensation I came down from heaven saith he not to do my own will but the will of him that sent me Joh. 6. 38. and what was that As to all men 't was that every one that seeth the Son and believeth on him may have everlasting life Ver. 40. and as to the Elect 't was that all those should by faith come unto him Ver. 37. and never be lost Ver. 39. Christ then died for all men not so far forth as to procure the Grace of Faith but so far forth as to procure Salvation on Gospel-terms for them therefore albeit all do not believe it follows not either that Christ did not at all die for them or that he loseth part of his Purchase Christ's Death is procurative of Faith not in reference to all but to the Elect. Object 2. If Christ died for all men why is not the Gospel revealed to them many Pagan Nations have no glimpse of a Christ. I answer two things 1. God hath not left himself altogether without witness no not in the Pagan-world the invisible Spirit renders himself visible in the Glass of the World Rom. 1. 20. and as it were palpable in the body of Nature the very Heathens may see and feel him in every creature Acts 17. 27. nay and in themselves too for his Presence is not far off from them his candle burns within them Prov. 20. 27. when by this Candle it appears that there is Justice in God and Sin in them yet that they may still seek after him he lets out some glimmerings of mercy placability towards them the very standing of the World utters somewhat of this This Psalmist tells us of a line in the heaven Psal. 19. 4. God in the Creation drew lines of Power and Wisdom over the Sphere of Nature but Christ in Redemption struck a line of Mercy quite through it and that legible even to the Heathens forasmuch as they know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the vindictive justice of God Rom. 1. 32. and yet see the World standing and not dashed down about the Sinners Ears they know there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a divine vengeance Acts 28. 4. and yet they are not consumed they see Justice as it were winking Acts 17. 30. judgment slumbring 2 Pet. 2. 3. and infinite Patience and Long-suffering waiting and leading them to Repentance Rom. 2. 4. they have some glimpses of pardoning Mercy where there is no pardoning mercy at all there is no room for repentance but the Patience of God is a kind of temporal pardon of the punishment that temporal pardon of the punishment points out that Mercy which can give an absolute pardon of the Sin and the true duct and tendency of that Mercy is to lead men to Repentance and if there were any man in the Pagan-world who did in truth repent and convert to God I make no question at all but that he should be saved and probably not without the express knowledge of Christ indulged to him for upon all that fear Gods Name will the Sun of rigteousness arise with healing under his wings Mal. 4. 2. Here then is aliquid Evangelii though not the express knowledge of Christ. 2. As to the Argument let us weigh what may be deducted from Christ's death as universal If Christ died for all men it follows from thence that Christ may be preached to all but it follows not from thence that Christ shall be preached to all it follows that Christ may be preached to all for he who was offered for
Nature 't is a Nullity in naturals and if a rational Creature be separate from the God of Grace he is a Nullity in spirituals Sure if he were any thing at all he might speak or think but he can do neither As running a fountain of Words as his tongue is he cannot say Jesus is the Lord 1 Cor. 12. 3. and as swarming a Hive of Thoughts as his Heart is he cannot think any thing as of himself 2 Cor. 3. 5. The great Apostle gives a double account of himself an account what he is in himself I am nothing saith he 2 Cor. 12. 11. and an account what he is by Grace by the grace of God I am what I am 1 Cor. 15. 10. all his nothingness is in and of himself and all his spiritual essence is in and of Grace A mere Natural man is nothing in Spirituals his eyes are on that which is not Prov. 23. 5. his joy is in a thing of nought Amos 6. 13. and all the false Gods in his heart are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nihilitates nothingnesses Psal. 96. 5. As they are Creatures in the World they are Beings but as they are Idols in his 〈◊〉 they are nothing nothing to make a God of and he who makes them such is like unto them even nothing in Spirituals 2. 'T is a State of Enmity against God he is not only a Stranger but an enemy too Col. 1. 21. nay which is more his carnal Mind is enmity against God Rom. 8. 7. Enmity is irreconcileable it is not subject to the Law of God neither indeed can be not unless the Enmity be slain in it nay further the Apostle call the Gentiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haters of God Rom. 1. 30. and Hatred is Enmity boiled up to the height Hatred saith the Philosopher seeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Not-being of the thing hated and such is man's Wickedness that strikes as it were at the Life and Being of God it had rather that God should not be than that Lusts should be restrained The Scripture sets out some grand Enemies as opposing God openly and upon the Stage of the World and by what they did openly we may discern what spirit and mystery of Iniquity is working in every Natural man's heart secretly there is in him some of the corrupt flesh of the old World somewhat of Pharaoh's spirit which secretly saith Who is the Lord that I should obey his voice Somewhat of the bloody Jew which is ready to crucifie the Son of God afresh and trample his precious blood under-foot somewhat of the proud Antichrist the man of sin which exalts it self above God it s own Reason above the Wisdom of God and its own Will above the Will of God The very same Venom and Poyson of Enmity which the Grand Enemies of God pour out openly privily lurks and works in every Natural Man Thus in general Man's State is Estrangement and Enmity But to procede 2. What is Man's State in particular in relation to his several parts Now here the same Estrangement and Enmity shews forth it self according to the Nature of each part 1. As for the Understanding 't is turned away from God the first and essential Truth and so become a Forge of lying Vanities 't is turned away from God the first and essential Light and so become a dark place nay darkness it self Eph. 5. 8. and if the light be darkness how great is that darkness So great it is that a Natural man sets an higher estimate on the Follies of Time than on the Blessedness of Eternity and rates the broken Cisterns above the Fountain of living waters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the souly man who hath nothing but a rational Soul the Spirit of a mere man in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 receiveth not the things of the Spirit of God 2 Cor. 2. 14. One would think that all Truths should be welcome to a rational Soul and above all the Mysteries of Heaven but he receiveth them not And this the Apostle lays down distinctly The spirit of man knows the things of man because they are within his own Line but the things of God are only known by the Spirit of God because they are above the Sphere of natural Reason As the things of Man are above the Sphere of Sense so the things of God are above the Sphere of Reason and yet as if they were below it the Natural man counts them foolishness which evinces an extreme foolishness in his own heart he is not a Man not an understanding Creature in Spirituals Agur is a Brute in his own eyes I have not the understanding of a man saith he Prov. 30. 2. The Apostle proving all under sin asserts that there is none that understandeth Rom. 3. 11. Millions of ratinal Creatures in the World and yet there is none that understandeth and his proof is invincible there is none that seeketh after God which sure would be done if there were any spark of spiritual Understanding in him 'T is true there may be a mass of Notions in a man unconverted but not a dram of spiritual Knowledge Seeing he sees not he sees the things of God in the image or picture of the Letter but he sees them not in their liveliness and inward Glory Just as the carnal Israelites who saw their Manna and Sacrifices only in the outside but saw not Christ in them or as those false Seekers of whom Christ saith Ye seek me not because ye saw the miracles but because ye did eat of the loaves and were filled Joh. 6. 26. There was a Miracle in those very Loaves but they saw only the carnal and grosser part of the Miracle and not the Glory and Power of Christ's Deity sparkling out in it An Unconverted man knows nothing as he ought to know it no not in the midst of his notions there is no savouring tasting or practical Knowledge in him nothing but a husk shell or form of Knowledg and in the midst thereof a real enmity against the things known Whilest the light of Truth shines only in the Notion he likes it well enough but if it waken Conscience check Lust press Duty or any way offer to assume its Supremacy in his heart or life he instantly hates it as an enemy 2. As for the Will the Principle of Freedom 't is turn'd from God the primum liberum and from his service the vera libertas and so it is become servum arbitrium an arrant Slave bound in the bonds of iniquity and which is the height of Slavery 't is in love with its Bonds and which is the intenseness and intimateness of that love when Christ comes to break these Bonds 't is loth to be made free indeed the iron is so entred into his soul the Bondage is so intimate in the forlorn Will that it looks on God's service as bondage and Sins bondage as freedom and hence it is dead and lame to God's ways but runs and flies
nay 't is a Story higher than the Knowledge of all the unregenerate Rabbies in the World T is ' not a mere literal Knowledge a knowing of Christ after the flesh but a spiritual a revealing spiritual things in their spiritual Glory 't is not a dead Knowledge called by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a form of knowledg Rom. 2. 20. such as is but a liveless figure or appearance but 't is a lively Knowledge called by the Wiseman a well-spring of life Prov. 16. 22. and by our Saviour the light of life Joh. 8. 12. 'T is not a Knowledge without Sense but such as hath Sense nay all the Senses of the inward man in it 't is a seeing of the just one Acts 22. 14. a hearing and learning of the Father Joh. 6. 45. a smelling and savouring the sweet odours of the Gospel 2. Cor. 2. 14. a tasting how good and gracious the Lord is Psal. 34. 81. a tactual knowledge a spiritual touching and handling of the word of life 1 Joh. 1. 1. here are seminally and virtually all those spiritual Senses which discern good and evil 'T is not a dark and duskish Knowledge but clear and lightsome 't is seeing with the veil off and face open 2 Cor. 3. 16 18. 't is the day dawning and the day-star arising in the heart 2 Pet. 1. 19. Here God shines into the heart and things are seen eye to eye as the expression is Isai. 52. 8. that is in a clear evidence of the truth 'T is not a Knowledge at a distance and afar off as Dives saw Abraham and as every natural man sees the things of Faith but a near and intimate Knowledge 'T is wisdom in the hidden parts Psal. 51. 6. 't is wisdom entring into the heart Prov. 2. 10. 't is a reason delivered over to the power of holy truths Rom. 6. 17. 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word engrafted or innaturalized in the mind Jam. 1. 21. Hereby the Truth approaches and presentiates it self to the Soul in so clear and near a manner as that it works a firm assent and perswasion thereof and that upon the divine Authority shining and sparkling out in the same This Principle saith Amen to all the Truths in Scripture by it we come to know truths in our selves Heb. 10. 34. and to carry the witness thereof within us 1 Joh. 5. 10. As Jesus Christ is the Amen the faithful and true witness who sealed the Truths of the Gospel outwardly by his Blood so the holy Unction dropping down fom Christ is an Amen a faithful and true witness sealing up those Truths inwardly in the heart And this clear and near Knowledge as it assures and perswades a man of those Truths is Faith in the Understanding for this sets to its seal that God is true in them 1 Joh. 3. 33. 'T is not a mere notional Knowledge floating in the Brain vaunting in the Tongue or flourishing in a leavy Profession but 't is a practical Knowledge influxive into the Will inflammative to the Affections and directive to the whole Life This is that Principle of excellent Knowledge whereby the Soul is enabled to see God as the only supreme End Christ as the only true Way and Sin as the only great Obstacle thereunto 2. As to the Will there is a Principle of Holiness and Rectitude such as makes the Heart pure and right such as sets the Will into a right frame and posture in a threefold Respect 1. In reference to the true End of Man 2. In reference to the right Means 3. In reference to the grand Obstacle 1. It sets the Will into a right posture in reference to Man's true End Man's true End is God alone for he is fontal Goodness Allness of Perfections the primum amabile and ultimus finis the great Alpha and Omega of Spirits perfectly able to still all the desires and fill all the crannies thereof Now this rectifying Principle in the Will as respective to this supreme End shews forth it self three ways 1. In that it is a desiring Principle Desire is the first-born of the Will the first opening of the rational Appetite and this Principle sanctifies it and sets it apart for God as its supreme End it enclines and disposes the Will to pant and thirst after God to faint and cry out for him to enquire and seek after him with all the heart Before the Will Cain-like did go out from the Lord's presence but now David-like it desires to dwell in his house and behold his beauty Before the Will lay dead in the Grave of Creature-deadness but now it hath the life of God in it quickning it to holy breathings after him before there was such a gravedo liberi arbitrii such Talents of Carnality upon the Will that it could in no wise lift up it self but lay among the pots and embraced dunghils but now it hath the wings of a Dove to elevate it self to God Here is the first resurrection of the Will here are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ascensions in the heart as the Septuagint hath it Psal. 84. 5. The nature of this Principle is to ascend up to God and leave all the World behind its back As the Principle of perswading Knowledge is Faith in the Understanding so this desiring Principle is Love in the Will in its primordial propensities there is spiritual Life in primoradio in its first Light and here is spiritual life in primo ardore in its first heat 2. In that it is a purposing Principle such as inclines and disposes the Soul to pitch by a serious determination upon God as its only happiness and to cleave unto him with purpose of heart Act. 11. 23. This renders a man a true spiritual Levite who as his name imports is joined to the Lord become one spirit with him 1 Cor. 6. 17. And as the first-born were dedicated to God and afterwards the Levites so the desiring Principle first dedicates the Desires the first-born of the Will to God and then this purposing Principle makes a man a spiritual Levite consecrated to God by a holy Conjunction with him This is that Key of David or Love as David imports which opens the everlasting doors of the Will that the king of glory may come in Psal. 24. 7. This is that sweet voice of David or Love which upon mature deliberation is ready to break out Whom have I in heaven but thee whom on earth besides thee Psal. 73. 25. In Heaven there are glorious Angels and on Earth multitudes of good Creatures but none of them all are my end or happiness none none but God alone Were Heaven and Earth emptied of all their Furniture still I should have my end as long as I have my God who fills them both with his presence whilest he is with me there can be no such thing as Emptiness for he is all in all waving all the World I pitch upon him alone as my only end I
can truly say to the Covetous God is my gold Job 22. 25. to the Ambitious God is my glory Psal. 3. 3. to the Voluptuous God is my delight Isai. 58. 14. to the Souldier God is my buckler and high tower Psal. 18. 2. to the Mariner God is my broad rivers and streams Isai. 33. 21. to the Potentates and Emperours of the World God is my crown and diadem Isai. 28. 5. and to those who with Esau have enough of the World Jacob-like I have all Gen. 33. 11. all in one even in God alone Such Resolutions as these are the proper Issues of this purposing Principle this makes the Will free indeed before it was free in Naturals but now in Spirituals which is freedom indeed When the Will fixes it self upon the Creature as its End it is in straits in a house of bondage Take the World in its own place 't is a spacious Looking-glass of God's Power and Goodness but take it as a man's End and Happiness 't is too strait and narrow for the immortal Spirit to breathe in Hence carnal Men even in the fulness of sufficiency are yet instraits Job 20. 22. but when the Will through this purposing Principle fixes it self upon God as its End 't is free indeed The Rabbins call God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Place and a large one he is no less than an Infinity and Immensity of Goodness such as no desire or out-going of the Will can ever pass thorough Here there is Room enough for an immortal Spirit Goodness enough to satiate the rational Appetite for ever Now as the desiring Principle is Love in the Will in its first Plantation so this purposing Principle is Love further rooted and grounded in the same Faculty 3. In that it is a resting Principle such as enclines and disposes the Will to a double rest in God 1. To a Rest of Innitence 2. To a Rest of Complacence 1. To a Rest of Innitence it inclines the Will to lean and roll it self upon God and to set its faith and hope in him hereby the Heart hath an access unto God and casts and ventures it self upon him for all its happiness as being fully resolved in it self to be happy only in him And this is no other than Faith in the Will considered ut in ultimo termino in God its only resting-place We which believe saith the Apostle do enter into rest Heb. 4. 3. Faith makes a man cease from himself and enter into rest by a fiducial repose on God's All-sufficiency 2. To a Rest of Complacency it enclines the Will to delight in the Almighty Isai. 58. 14. and count him its exceeding joy Psal. 43. 4. Hereby the Soul dwells at ease or lodges in goodness as the Original hath it Psal. 25. 13. hereby it lies down in the bosom of bliss and hath peace for its tabernacle Job 5. 24. God was the Levites inheritance Deut. 18. 2. As the purposing Principle makes a man a spiritual Levite so the resting Principle gives a man an inheritance in God and this is Love in its triumph and joy inheriting all things in Gods Mercy and glorious All-sufficiency 2. This Principle of Rectitude or Holiness sets the Will right in reference to the true Means The true Means is Jesus Christ the Mediator the only way into the Holy of Holies is through the Veil of his flesh We are in a treble Incapacity of returning unto God our ultimate End We are in the Darkness of Sin and see not the right path thither and as to this Christ is the way as a Prophet teaching us by his Spirit and Word We are in the Guiltiness of Sin and dare not approach thither and as to this Christ is the way as a Priest offering up his Blood and Righteousness for us We are in the Impotency and Enmity of Sin and cannot will not of our selves return thither and as to this Christ is the way as a King subduing and ruling us by his gracious Sceptre God hath sealed Christ to all these Offices for this very end to bring us home to himself Now this Principle sets the Will right in reference to Christ in all his Offices 1. Take him as a Prophet this Principle sets the Heart right in a threefold respect 1. 'T is a Principle of humble Teachableness God who is the Soul's Centre dwelling in Light unapproachable and Christ who is in the Father's bosom being the great revealer of him this Principle enclines the Will to hearken to Christ the ear is opened or revealed to hear the great Prophet in all things There is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or readiness of mind to let in every beam of Light and catch at every drop of Truth which falls from Christ. Before Man was a Wolf and a Lion for bruitish untractableness but now a little child may lead him Isai. 11. 6. even the least truth or message from Christ he will not be unruly or break away from it for a World but meekness and humility make him as a little Child ruleable by every word of Christ. 2. 'T is a Principle of Faith ready to receive Christ in the name of a Prophet Christ doth no sooner usher in a Truth into the Soul but this Principle clasps about it with fiducial embraces and says This is a beam from the Sun of righteousness this is a message from the Angel of the Covenant sent on purpose to setch me away to God Hereby the Soul is disposed to believe Christ's Words and receive his Testimony 3. 'T is a Principle of Love ready to embrace Christ as the Angel of God's face or presence and kiss the Son as revealing holy secrets from the Fathers bosom This Principle hangs upon Christ's myrrh-dropping lips and when he speaks it catches up his words as the words of eternal life every Truth is received in Love as from Christ's hand and above all Christ himself is very precious because he is the brightness of glory 2. Take him as a Priest this Principle sets the Heart right towards him Under the Law the Levites were given to the Priest under the Gospel those who are spiritual Levites are given to Christ the High-priest Now the Principle whereby they are given to Christ as a Priest is double 1. 'T is a Principle of Faith enclining the Soul to wash in the Laver of Christ's Blood and wrap up it self in the Robe of his Righteousness This is called in Scripture trusting in Christs name Matth. 12. 21. faith in his blood Rom. 3. 25. receiving the atonement Rom. 5. 11. and receiving the gift of righteousness Rom. 5. 17. When a Soul comes up out of the wilderness of Sin to return to God all the way it leans upon Jesus Christ Cant. 8. 5. 2. 'T is a Principle of Love enclining the Soul to love Jesus Christ as its Priest When once there are Faith-glances in the Understanding at Christ crucified and Faith-rollings in the Will upon him the holy Fire called a vehement
formed in the Heart No man perfectly knows the least Atom or Dust in Nature how much less the grand Mystery of Grace Here then we must procede with great modesty and sobriety keeping as close as may be to the line and level of Scripture Now here I shall make a threefold Enquiry 1. Whether the Word of God be the Means or Instrument of Conversion 2. Whether the Will of Man be converted by the Intervention of the enlightned Understanding 3. Whether the Work of Conversion be wrought in an irresistible way 1. Whether the Word be the Means or Instrument of Conversion And here I shall endeavour two things 1. I will prove that it is so 2. I will enquire how far or in what sence it may be called so 1. I shall prove that it is so and that by three Arguments 1. Plain Scripture asserts it 2. Successive Experience shews it 3. The Analogy between the Principles of the new Creature and the Properties of the Word induces it 1. Plain Scripture asserts it Faith cometh by hearing and hearing by the word of God Rom. 10. 17. the holy scriptures are able to make wise unto salvation 2 Tim. 3. 15. the Law is perfect converting the soul Psal. 19. 7. the Gospel is the power of God to salvation to the believer Rom. 1. 16. and for the Unbeliever who accounts it foolishness and weakness the Apostle assures us that the foolishness of God is wiser than men and the weakness of God is stronger than men 1 Cor. 1. 25. so much wiser as to out-reason their carnal Understanding and so much stronger as to out-wrestle their carnal Wills and Affections The Gospel 't is Ministerium Spiritûs the ministration of the Spirit 2 Cor. 3. 8. the Golden Pipe through which the Oil of Grace is emptied out into mens Hearts and the great Organ through which the holy Ghost breathes spiritual Life into them 't is the seed of the new creature we are begotten by the word of truth Jam. 1. 18. born again not of corruptible seed but of incorruptible by the word of God which liveth and abideth for ever 1 Pet. 1. 23. 't is the white horse upon which Christ rides conquering and to conquer Rev. 6. 2. Conversion is a Conquest over the Minds and Wills of Men and for the obtaining thereof Christ rides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the word of truth Psal. 45. 5. and because there be high things and strong holds in mens Hearts the Word is as a mighty Engine in his hands to cast down those heights and holds and captivate every thought to himself 2 Cor. 10. 4 5. The Apostle taking notice of the work of Faith labour of Love and patience of Hope in the Thessalonians 1 Thes. 1. 3. gives us a clear account whence those choice Graces came the fontal Cause of them was Election Ver. 4. and the instrumental the Gospel Ver. 5. For saith he our Gospel came unto you not in word only but in power and in the holy Ghost and in much assurance In a word All the Current of Scripture seals up this Truth 2. Successive Experience shews it St. Peter at once caught 3000. Souls in the Net of the Gospel Acts 2. 41. St. Paul came to the Romans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the fulness of the evangelical blessing Rom. 15. 29. the Corinthians were his seal 1 Cor. 9. 2. and the Thessalonians his joy and crown 1 Thess. 2. 19. In all Ages of the Church God's Ministers have had a proof of Christ speaking in them and God's People have felt the Word to be Spirit and Life to them in all places where God's Name hath been recorded his blessing hath been afforded where the Seed of the Word hath been sown new Creatures more or less have sprung up out of it Were there a general Assembly of the First-born what stories would they tell us about the power of the Word One would say Hell flashed in my face out of such a Threatning another Heaven opened to me in such a Promise a third the Beauty of Holiness appeared to me in such a Precept every one in the Language of his own Experience would speak forth the wonders of the Word How many have been forced by the power of it to fall down and worship and say God is in it of a truth How many have experimentally felt it pointing out their darling Lust plucking again and again at the Iron-sinew in their Wills lifting and thrusting hard at the World in their Hearts and at last carrying away their Souls in a fiery Chariot of holy Affections towards God in Christ The common sense of Christians bears witness to the Efficacy of it 3. The Analogy between the Principles of the new Creature and the Properties of the Word induces it If we compare the Understanding of the new Creature with the Word there is a Principle of excellent knowledge and here is the word of truth Eph. 1. 13. there is a lively and spiritual Knowledg and here are lively oracles Act. 7. 38. and words which are spirit and life Joh. 6. 63. there is a near and intimate knowledg and here is a word quick and powerful piercing into the very soul and spirit Heb. 4. 12. there is a divine Faith or perswasion and here are faithful sayings worthy of all acceptation 1 Tim. 4. 9. there is a clear Vision an open-fac'd Knowledge and here is a clear Revelation a pure glass reflecting the Glory of God upon the heart 2 Cor. 3. 18. there is a practical Knowledge and here is a doctrine according to godliness 1 Tim. 6. 3. Again if we compare the Will of the new Creature with the Word there are holy Desires breathing after and holy Resolutions fixing upon God as the ultimate End and here are the goads and the nails Eccl. 12. 11. which stir up those Desires and fasten those Resolutions in the Heart there is Freedom indeed spiritual Liberty in the ways of God and here is free-making truth Joh. 8. 32. and a law of liberty Jam. 1. 25. there is a fiducial and complacential rest in God and here are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words of faith to lean upon 1 Tim. 4. 6. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words of delight to take pleasure in Eccles. 12. 10. there is a closing with Christ in all his Offices as Prophet Priest and King and here is this Prophet speaking to us this Priest dying and as it were crucified before our eyes this King upon his Throne with a Sceptre of Righteousness in his hand there is a sorrow for hatred of Sin and here is that which pricks us at the heart and shews us Sin as an abominable thing If we compare the Affections of the new Creature with the Word there is a reduction of the Affections unto Reason and here is Reason in its height and pureness there the World hath but a very low place and here it hath but a very mean character there the
Affections are inflamed towards God and here 's the holy Fire which makes our hearts burn within us towards him Every way there is a wonderful Analogy between the Principles of the New Creature and the Properties of the Word which plainly speaks forth the aptness and congrulty of the Word to be a Means or Instrument of Conversion 2. How far or in what sence may the Word be called a Means or Instrument thereof In answer whereunto I shall first lay down two things as common Concessions and then come to the main Quaere The two Concessions are these 1. That the Word is a Means or Instrument of the Preparatives to Conversion 't is as a fire and a hammer Jer. 23. 29. When the holy Ghost blows in this Fire upon the Conscience every Sin looks like a Spark of Hell when the Almighty Arms set home this hammer it breaks the rocky Heart all to pieces No sooner doth the Commandment come home to the Heart but sin revives and the sinner dies Rom. 7. 9. the Sin which before lay as dead in the sleepy Conscience now lives and gnaws upon the Heart as if the never-dying Worm were there the sinner who before was alive in his own Self-righteousness and Self-sufficiency now is a dead man one who hath the sentence of death in himself and feels as it were the pangs of Hell in Conscience 2. That the Word is a Means or Instrument to reduce the Principles of Grace into actual Conversion When God stirs up and flutters over the Nest of gracious Principles 't is by the wings of the Spirit and Word when the Spices of the Garden flow out 't is from the North and South wind the Spirit blowing in Threatnings or Promises That which makes the Roots of Graces cast forth themselves into Acts is the Dew of auxiliary Grace and that Dew falls with the Manna of the Word That Grace with our Spirit which stirs up the Principles of Grace into exercise comes in the clothing or investiture of some holy Truth or other Hence the Apostle counts it one of his Master-pieces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to stir up pure minds by his Epistles 2. Pet. 3. 1. These two Concessions being laid down the main Quaere is touching the production of gracious Principles Whether as to that the Word may not be an Instrument in God's Hand Many learned Divines speak of the Word as operating only morally and objectively Mr. Pemble distinguishes thus Instruments are either cooperative or passive and the Word must be one of the two cooperative it is not moving or working on the Soul by any inward force of it self it is therefore in it self a passive instrument working only per modum objecti now no Object whatsoever hath any power per se to work any thing on the Organ but is only an occasion of working And a little after he saith thus I cannot better express the manner how the holy Ghost useth the Word in the work of Sanctification than by a similitude Christ meeting a dead Coarse in the City of Nain touches the Bier and utters these words Young man I say unto thee arise but could these words do any thing to raise him No 't was Christ's invisible power that quickned the dead not his words which only declared what he meant to do by his power So in this matter of Conversion Christ bids us believe and repent but these Commands work nothing of themselves but take effect by the only power of God working upon the Heart Thus that learned man But methinks this is too low the Word of it self operates morally and objectively and shall it do no more as clothed and accompanied by the holy Spirit Surely the Scripture-strains touching the Words Efficacy are so high that it cannot be nudum signum no not as to the production of gracious Principles St. James is express of his own will begat he us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the word of truth Jam. 1. 18. and St. Paul is more emphatical In Christ Jesus I have begotten you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by or through the Gospel 1 Cor. 4. 15. 't is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the Gospel but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by or through the Gospel as pointing out the Instrumentality of it in the Generation of the new Creature And St. Peter is yet in a higher strain We are born again not of corruptible seed but of incorruptible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the word of God which liveth and abideth for ever 1 Pet. 1. 23. where besides the emphatical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word is stiled no less than the incorruptible Seed not only a Sampler externally shewing the figures and lineaments of the new Creature but a seed too springing up into and for ever living in the new Creature Faith which is the new Creatures Head is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by or out of hearing the word Rom. 10. 17. and so are all those sanctifying Graces which as it were make up the new Creatures Body For thus our Saviour prays Sanctifie them through thy truth thy word is truth Joh. 17. 17. and thus he practises too he sanctifies cleanses his Church by the word Eph. 5. 26. Surely those Scriptures which are able 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make wise to salvation 2 Tim. 3. 15. must do somewhat as to the Principles of Knowledge in the Understanding that Law which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 converting or restoring the soul Psal. 19. 7. must do somewhat as to the Principles of Grace in the Will that Word which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 able to save the soul Jam. 1. 21. must also be able to sanctifie it because without holiness there is no seeing of God that Doctrine which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 healing doctrine 1 Tim. 1. 10. must operate somewhat as to the Principles of Grace which heal the deadly wound of Original Corruption The converted Corinthians were Christ's Epistle and the Apostle's too written by the holy Spirit and ministred by the Apostle also 2 Cor. 3. 2 3. The Apostle's weapons were mighty through God to captivate every thought to Christ 2 Cor. 10. 4 5. which could not be if they were not also mighty through God to set up Christ's Throne in the heart These Scriptures constrain me to believe that the Word doth operate in the production of gracious Principles only not as it is alone or separate from the holy Spirit for so it operates only morally and objectively but as it is clothed in the power and virtue of the Spirit for so it becomes spirit and life to the Soul As for the Similitude used by Mr. Pemble I conceive that the raising of the young man from a natural Death and the raising of a sinner from a spiritual Death are not every way parallel For in that there was no capacity at all in the naturally dead to receive the words of Christ in this there is a passive capacity in the
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.
1. he adds Ver. 2. the word that is the Promise of Rest spoken of before did not profit them not being mixed with faith that is the promised Rest was of no effect to them because they were Unbelievers and in this sence the words no way oppose the Method in the two Instants As for the Parable where it is said that the Seed of the Word fructifies in the good and honest heart I answer that the Seed of the Word may be said to fructifie two ways either internally in the production of inward Graces or externally in the production of outward good Works Now our Saviours scope in this parable at least in the latter part thereof touching the good Ground was to shew how the Word did fructifie in the production of outward good Works this is clear because it is such a fructification as presupposes a good honest heart so that our Saviour doth not here deny the Words fructification in the production of Graces but assert the Words fructification in the production of good works Nay in the former part of the Parable touching the three sorts of bad Ground laying down the impediments of the Words fructification and those impediments being in themselves impediments to all kind of fructification as well that which is in the Production of Graces as that which is in the production of good Works he seems by way of implication to hint out the Words fructification in the production of Graces according to the Method of the two Instants for he saith that the word did not fructifie in the stony ground because they had no root Luk. 8. 13. intimating that the Word must first root before it can fructifie at all So that if we might gather out of this Parable the whole Method of the Words fructification it seems to be thus first the Word must be notionally understood which was wanting in him by the way-side then it must be inwardly rooted which was wanting in the stony Ground then it must cast the choaking World out of the heart which was wanting in the thorny Ground then it makes the Heart a good and honest Heart and lastly it makes that good and honest Heart fructifie in all outward good Works Wherefore this Parable is so far from contradicting that it seems rather to illustrate the Method proposed in the two Instants abovesaid Having passed the first Quaere I procede to the second 2. Quaere Whether the Will of Man be converted by the Intervention of the enlightned Understanding In answer to which I shall lay down two Positions 1. That the Will of Man doth infallibly and necessarily follow the practical Understanding 2. That the Will of Man doth so in the matter of Conversion But that there may be a clear Foundation I shall first lay down some differences between theoretical Knowledg and practical as to the Truths Things of God And 1. These differ Subjectivè not as if these were not both in the same Understanding but that their way of inhesion there is different Theoretical Knowledge is in the Understanding but superficially a flash and away a light taste such as was in those Apostates Heb. 6. 5. a word sown but unrooted such as that in the stony ground Matth. 13. 21. but practical Knowledge is deeply radicated in the Understanding 't is truth in the hidden parts wisdom entring into the soul and a word sinking down into the heart and which is a second difference springing out of the former theoretical Knowledg being but superficial hath much of doubtings and fluctuations it sees and sees not it is a dark and half vision a perswasion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a little as the expression is Acts 26. 28. but practical Knowledge being deeply radicated hath much of certainty and assurance in it 't is instruction sealed a vision unveiled and with open face a man need not say Who shall ascend into heaven or who shall descend into the deep the word is in the heart in such a sensible Presentiality as makes a thorough perswasion of the truth thereof 2. These differ Objectivé Theoretical Knowledge represents things as good or evil only in the general but practical Knowledge represents this or that as good or evil in its individuality and as cloathed with all its circumstances In Herod's theoretical Knowledge 't was evil to kill John Baptist but in his practical Judgment with the circumstance of his Oath 't was good in his eyes to do so The theoretical Knowledge in the stony Ground pronounces the Word to be good but the practical Judgment sentences it evil with Persecution But to carry on the difference a little further Theoretical Knowledge representing things as good or evil only in the general speaks little or nothing to Practice but practical Knowledge representing this or that as good or evil in its individual circumstances speaks absolutely and with a kind of Authority this must be done and that must not be done When it says This must be done it is promotive of the duty They that know thy name will trust in thee Psal. 9. 10. and by the same Reason will do other duties required by thee When it says That must not be done it is preventive of Sin If they had known it they would not have crucified the Lord of Glory 1 Cor. 2. 8. that is a practical Knowledge would effectually have impeded that sin and by the same reason will it impede other sins both ways it hath a great influence into Practice 3. These differ essentially Theoretical Knowledge is in some sence but knowledge falsly so called because it knows not the things of God as they are proposed to be known those things are proposed to be known not as mere Notions but as practical things to be above all other things chosen loved embraced and practised Wherefore a theoretical Knowledg knowing them notionally only even whilest it is materially true hath a secret lye in it because it judges of them theoretically only of which it should judge practically Thus the Apostle He that saith I know him and keepeth not his commandments is a lyar and the truth is not in him 1 Joh. 2. 4. not in him as it should be for in the midst of all his puffing Knowledge he knoweth nothing as he ought to know 1 Cor. 8. 2. because not in a practical way but practical Knowledge is a true Knowledg it knows the things of God as they are proposed to be known that is not as mere Notions but as things to be practically improved in heart and life it knows them as it ought to know them And out of this difference arises a second Theoretical Knowledge being but a false Knowledge is but a weak and dead thing able to put forth no vital or spiritual Action Just as a flash of Lightning in the night it makes all the way plain but before one step can be taken all is in darkness such a vanishing vapour is mere Notion which puffs the Head but
attend on Man's Will as the Umpire of all 6. From those Scriptures which shew forth actual Conversion as a Conquest Thanks be to God saith the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that triumpheth us in Christ 2 Cor. 2. 14. that is that subdues us to the Gospel and makes us Instruments of his Grace to subdue others thereunto Christ rides upon his white horse the Word of Truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conquering and to conquer Rev. 6. 2. he leads captivity captive Psal. 68. 18. those men which were Captives to Sin and Satan before now become Captives to his Spirit and Grace and as Captives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he translates them into his own kingdom Col. 1. 13. he carries them away out of the native Soil of their Corruption into the land of uprightness and which further shews the Insuperability of this Conquest he binds the strong man and spoils his goods Matth. 12. 29. he casts down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every height and captivates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every thought to the obedience of Christ 2 Cor. 10. 5. and that this may be surely effected there are weapons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mighty to God Ver. 4. to accomplish his Will in that behalf he circumcises or as the Septuagint hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he purges the heart round about Deut. 30. 6. He baptises it with the holy Ghost and fire Matth. 3. 11. Fire-like he purges out the dross and converts the Heart into his own Nature in a glorious way he causes men to walk in his statutes Ezek. 36. 27. Oh! what words of Power What Triumphs of free Grace are these Here 's the day of Gods power here 's the Jerusalem above the mother of true freedom Neither is there any Shipwrack of humane Liberty in all this for God can change the unwilling Will into a willing Will or else which is durus sermo he that made free Will cannot have mercy upon it he that made the Horologe of the Heart and all its pins cannot move the Wheels But if God work Conversion in a resistible way then free Grace must lose its triumph and free Will must take the Crown free Grace works only a posse convertere and free Will completes it in an actual Conversion free Grace may set the Will in aequilibrio and that 's all but free Will must do the business and that in a self-glorying way not in the humble posture of the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 looking off from our selves to Jesus the author and finisher of our faith Heb. 12. 2. but in the proud posture of the Pharisee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 standing to himself Luk. 18. 11. Free Grace must not act or move the Will unto actual Conversion for all Action or Motion of the Will so far as it is Action or Motion is a determination thereof and a determination from Grace cannot according to the Remonstrants Doctrine consist with the Liberty of the Will wherefore free Grace having set the Will in aequilibrio must act or move no further but leave it to move and determine it self in actual Conversion that is in plain Terms give up the Crown and Glory of all unto it But how absurd is this God says No flesh shall glory in it self and shall Man's Will vaunt it thus God says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have left or reserved so many to my self Rom. 11. 4. and shall free Will say so Christ's Manhood did not anoint it self and shall free Will turn it self God by his Grace begins to build a Tabernacle for the Spirit he begins in the Understanding by Illumination in the Affections by holy Motions and in the Will by a posse convertere and is he not able to finish the Work by an actual Conversion All Nations saith the Prophet are but as a dust of the ballance to him Isai. 40. 15. and by the same reason all their Wills are but as the dust of the ballance to his Will and shall this small Dust turn the Scales in the weighty business of Conversion Nay shall it do so after creating regenerating quickning captivating conquering translating renewing drawing powerfully working Grace hath done its utmost Surely it cannot be Wherefore I conclude That God works actual Conversion in an insuperable way Having thus debated the Manner of Conversion I procede to the last thing proposed viz. Quaere 3. Whether the Will of God touching Conversion be always accomplished therein For answer whereunto I must first lay down a Distinction as a Foundation God may be said to will the Conversion of men two ways either by such a will as is effective and determinative of the Event or by such a Will as is only virtual and ordinative of the Means tending thereunto Both parts of this distinction are bottomed upon Scripture 1. God wills the Conversion of some by such a Will as is effective and determinative of the Event There are some chosen to holiness Eph. 1. 4. called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to purpose Rom. 8. 28. predestinated to be conformed to Christs image Ver. 29. begotten of God's own will to be first-fruits to him Jam. 1. 18. and within that election of Grace which doth ever obtein Rom. 11. 5 7. Touching these the Will of God is effective and determinative of the Event in these Conversion is wrought after an irresistible and insuperable manner 2. God wills the Conversion of others by such a Will as is only virtual and ordinative of the Means tending thereunto Thus God would have healed Israel Hos. 7. 1. Thus God wills the turning of the wicked who yet dieth in his sin Ezek. 33. 11. because the true tendency of the Means is to heal and turn them Thus the Apostle asserts that God will have all men to be saved and to come to the knowledge of the truth 1 Tim. 2. 4. In which place as I take it the word All extends further than to the Elect for those words of the Apostle are laid down as a ground of that Exhortation to pray for all men Ver. 1. and that Exhortation to Prayer extends further than to the Elect wherefore the All whom God would have to be saved being parallel and coextensive to the All whom we are to pray for must also extend beyond the Elect. Wherefore I conceive that the latter part of the words viz. and to come to the knowledge of the truth is a Key to the former viz. That God would have all to be saved God would have all to be saved so far as he would have all to come to the knowledge of the Truth and he would have all to come to the knowledge of the Truth so far as he wills Means of Knowledge unto them for the true end and tendency of the Means and that from the Will of God ordaining the same thereunto is that men might be turned and saved Wherefore in respect of that Ordination God may be truly said by a kind of virtual and