such as Election is in the supreme degree is distinctive of persons for this is decretive of certain blessings and unless the persons to whom those blessings shall be given be designed also the Decree is very imperfect and this is decretive of certain blessings out of supreme and sovereign liberty and to this as a flower of its Crown it appertains to define all persons as well as blessings Wherefore in Election not only Grace and Glory but the very individual persons who shall have and receive the same are punctually designed In Heaven there are many Mansions and the Elect Vessels must fill them up or else there might be a Vacuum in that blessed place Wherefore those Elect Vessels are all numbred in God's Decree 2. These certain individual persons are considered as lying in the Mass of perdition this as I conceive is most congruous to Scripture There Election is stiled Voluntas miserendi a will of shewing mercy Rom. ◠18. and the Elect are called vessels of mercy Rom. 9. 23. there we are said to be chosen in Christ and chosen that we should be holy Eph. 1. 4. there we are said to be appointed to obtain salvation and that in and by Jesus Christ 1 Thes. 5. 9. But if God electing did not consider men as sinners lying in the corrupt mass what need was there of Mercy where there was no misery What room for a Christ a Mediator where there was no Transgressor Why should Holiness be designed which was yet in being and unforfeited Why should Salvation be appointed when as yet there was none lost or in the state of perdition Wherefore I conceive that in Election Men are considered as sinners lying in an undone condition such only are objects capable for Mercy to embrace Christ to redeem Holiness to sanctifie and Salvation to crown The Remonstrants assert that Men in Election are considered not merely as Sinners but as Believers but the Scripture doth pregnantly contradict them for Predestination is set before Vocation Rom. 8. 30. and yet Vocation goes before Faith Christ calls the Elect his sheep before their bringing home Joh. 10. 16. and yet that bringing goes before believing Again Christ tells us Thine they were and thou gavest them me Joh. 17. 6. which passage if compared with that other All that the Father giveth me shall come to me Joh. 6. 37. doth evidently point out to us the true Method of these things Election imported in that phrase thine they were is antecedent to giving and giving to coming or believing Whence it appears clearly that Faith is not antecedent to Election as a Condition prerequisite in its object but consequent thereunto as a stream flowing out of its fountain Wherefore I conclude that in Election men are considered not as Believers but as Sinners 4. What is the impulsive Cause of Election I answer There is no other impulsive Cause but his own good pleasure It was the saying of Plato That the first Mover moves himself God in the volition of himself doth as it were move himself the divine Essence as volent being ravished with it self as infinite Goodness But in other volitions he moves other things himself remaining unmoveable Learned Bradwardine distinguishes the objects of God's Will into Volita priora posteriora priora ut Deum esse posteriora ut Mundum esse Volita priora sunt aliqua causa divinae volitionis volita autem posteriora nonsunt causa ejus Voluntas Dei cst causa omnium posteriorum si ergo aliquid esset causa Volitionis divinae illud esset causa sui ipsius But to speak in particular the Decree of Election hath no other Cause but the divine pleasure only This is evident in Scripture we are predestinated according to the good pleasure of his will Eph. 1. Ver. 5. To the praise of the glory of his grace Ver. 6. According to the purpose of him who worketh all things according to the counsel of his own will Ver. 11. If we ask why God will call a Church out of the common Mass Samuel will tell us It hath pleased the Lord to make him a people 1 Sam. 12. 22. But if we ask why it pleased him so to do Moses will tell us God loves his people because he loves them Deut. 7. 8. When God will set forth the Self-beingness of his Essence he stiles himself by that wonderful Name I am that I am When he will magnifie the Self-movingness of his Grace he gives a wonderful Reason I love because I love God is an immense Sea of Being and Love let the Elect vessels sail by the Plerophories of Faith and holy Contemplation as far as they can still there will be a boundless Sea of Being and Love before them He that will presume to spie out the Cause of either of these must first pass over Immensity and through Eternity When Moses desired to see God's Glory God proclaims the absolute sovereignty of his Will I will be gracious to whom I will be gracious Methinks these words I will be gracious to whom I will be gracious import a perfect Absoluteness and Incausability in Gods Will even as that Name I am that I am imports a perfect absoluteness and Incausability in God's Essence Some have grounded Election on good Works foreseen but this is utterly exploded by the Apostle who tells us that God hath saved and called us not according to our works but his own purpose 2 Tim. 1. 9. and that there is a remnant according to the election of grace and if it be by grace it is no more of works otherwise grace is no more grace Rom. 11. 5. Canaan the land of Promise and type of Glory was divided by Lot and suitably the Apostle saith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we inherit by lot Eph. 1. 11. Now in the disposal of a Lot what reason or cause can be assigned exparte creaturae Is not the whole disposing thereof of the Lord Prov. 16. 33 Can any thing in the World hang more purely on the Will of God than a Lot Why have such and such Worms a lot in light and not in utter darkness The Apostle answers in that place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Predestination lots them in the Lord shews whom he hath chosen by giving Grace and Glory according to his good pleasure When Ahasuerus could not rest he calls for the Records and reading there of Mordecai's service he thereupon resolves to honour him Esth. 6. this was done like a man But it is not so with God who doth not honour after the manner of men 2 Sam. 7. 19. but in a way becoming his glorious sovereignty and bounty he purposes in himself Eph. 1. 9. Perinde valet saith Calvin ac si diceretur nihil extra se considerâsse cujus rationem in decernendo haberet he rests in his love Zeph. 3. 17. and unless that complacential rest which he takes in his own Will could be broken we cannot imagine that he should fall a searching
the Records of his Prescience and for the good Works written therein make a Decree of Election unto glory for such an Election would not be an Election of grace but of works and the Elect Vessels would be vasa Meritorum and not vasa Misericordiae But where is the holiness and obedience of the Saints recorded but in the very Decree of Election Therein God doth not only chuse men to glory as the end but also unto saith and holiness as the way leading thereunto God hath chosen us that we should be holy Eph. 1. 4. Non quia futuri eramus sed ut essemus sancti I have chosen you saith Christ that you should go and bring forth fruit Joh. 15. 16. and happy are ye if you do these things saith he Joh. 13. 17. But would all the Apostles bring forth fruit would they all do so and be happy Our Saviour answers plainly Ver. 8. I speak not of you all I know whom I have chosen He speaks not of Election to the Apostleship but of Election to Grace and Glory for it is such an Election as shuts Judas out of the number Neither doth he say I know which of you will be holy and obedient but I know whom I have chosen because all the holiness and obedience of the Saints is built upon free Election Inter gratiam praedestinationem hoc tantùm interest saith St. Austin quòd praedestinatio est gratiae praeparatio gratia verò est ipsa donatio Quod ait Apostolus Ipsius sumus figmentum creati in Christo Jesu in operibus bonis gratia est quod autem sequitur quae praeparavit Deus ut in illis ambulemus praedestinatio est Si propriè appellentur saith St. Bernard ea quae dicimus nostra merita sunt quaedam spei seminaria charitatis incentiva occultae praedestinationis indicia futurae foelicitatis praesagia via regni non causa regnandi Others build Election on foreseen Faith and Perseverance as if these were the moving Causes or at least the antecedent Conditions thereof Thus the Remonstrants herein outstripping the Jesuits themselves Praedestinatio saith Ruiz tota est ex voluntate Dei quantùm ad merita quantùm ad retributionem And in another place Deus dat ut velimus facitque ut faciamus and withal gives an instance in Faith and Perseverance Bellarmine spends some Chapters in proving this Thesis Praedestinationis nulla est causa in nobis Electio saith he non pendet ex ulla praevisione operum nostrorum sed ex mero beneplacito Dei Si spectes saith Gregory de Valentia praedestinationis rationem nihil est in praedestinato sed potius in ipso Deo imò est ipse Deus à quo quae sua est infinita perfectio nulla ejus operatio reipsâ distinguitur And Praedestinationi sunt ascribenda omnia Dei dona quibus salus nostra continetur Deus suos electos saith Suarez ante praevisa merita suâ gratuitâ voluntate elegit non tantùm ad unum vel aliud beneficium gratiae sed ad totam seriem Mediorum quibus infallibiliter perducuntur ad regnum And again Electio non est ex praescientia perseverantiae futurae sed est origo illius Who can but blush at these passages wherein the Jesuits themselves attribute more to free Grace than the Remonstrants But for the thing it self the very same Scriptures which overthrow Election as founded on foreseen Works do overthrow it as founded on foreseen Faith That place Rom. 11. 5. is very pregnant against it There is saith the Apostle a remnant according to the Election of grace the reservation there spoken of is not man's act but God's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the holy Oracle Ver. 4. Non dixit saith Austin relicta sunt mihi aut reliquerunt se mihi sed reliqui mihi The word in the Old Testament is very emphatical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faciam remanere I will cause or make to remain 1 Kings 19. 18. And how doth God reserve or make men to remain unto himself how but by giving of Faith unto them This is that which puts them into the Ark of Salvation neither is there any other way of reserve found in the Gospel Now this reservation which imports in it the giving of Faith is saith the Apostle according to the Election of grace Election therefore is not according to Faith but Faith according to Election But as if the Apostle had not yet spoken enough in calling it the Election of grace he goes on and if by grace then it is no more of works otherwise grace is no more grace where he doth include Faith within the word works Indeed in other places treating of Justification he opposes Faith to Works but here speaking of Election he includes Faith within them and the reason is evident Faith hath a peculiar Organicalness or Receptivity to receive the free Grace of God that the Believer may be justified Gal. 2. 16. but it hath no Organicalness or Receptivity to receive the free Grace of God that the Believer may be elected Wherefore as to Justification it is opposed to Works but as to Election it is included within them It is written in the Gospel Believe and thou shalt be justified but in what Gospel is it written Believe and thou shalt be elected Now that Election is not bottomed on foreseen Faith and Perseverance I shall demonstrate divers ways 1. From the glory of Election which breaks forth in its Eternity Sovereignty Grace and Efficacy If Election be founded on foreseen Faith and Perseverance where is the Eternity of it No man according to the Remonstrants Doctrine is completely Elect until he believe nay not until the last instant of Perseverance wherein he ceases to believe But if this may be salved by the Divine Prescience yet where is the Sovereignty of it Hath not the Potter power over the clay of the same lump to make one vessel to honour and another to dishonour Rom. 9. 21 To order different Vessels out of the same lump to different ends is glorious power but to sever out Believers from Unbelievers is not so much power as skill Whether God in Predestination look on men in statu integro or in statu lapso it is out of the same lump still but if he elect out of foreseen Faith it is not out of the same lump with the unbelieving World for he looks on them in statu reparato To elect out of skill according to the goodness of the object becomes a Rational Creature but to elect out of Sovereignty and supreme Liberty becomes the great God who can make and meliorate the object as he pleaseth But if this also might be satisfied yet where is the Grace of it If God do but eligere eligentes if Man's Faith be earlier than God's Grace then we chuse God before he chuseth us contrary to that of our Saviour Joh. 15. 16. then we loved
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
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
is most apparent that all Beings must be from the chief Being all Truth from the first Truth all Goodness from supreme Goodness all Numbers from perfect Unity and all Ranks and Orders from infinite Wisdom and this chief Being first Truth supreme Goodness perfect Unity and infinite Wisdom can be no other than God alone But if this satisfie not you may yet further see God's glorious Immensity in the vast capacious Heavens his invariable Immobility in the unmoveable Earth his Faithfulness in the great Mountains his unsearchable Judgments in the great Deep his dreadful Justice in the devouring Fire his wonderful Omniscience in the Sun the rouling Eye of the World his transcendent Beauty in the Varnish of the Light the plain foot-steps of the Eternal Power and Godhead in every Creature and the glorious impress of his own Image and Likeness in Men and Angels Thus the very Creatures themselves tell us that their beginning was from God 3. Their beginning was from God as a free Agent and according to his own Decree for either God did produce them naturally and necessarily or else freely and voluntarily Not naturally and necessarily for then he should produce things ad extremum virium and so besides these Beings produce all the possible Beings producible by his glorious Omnipotence all the possible Orders and Congruities contrivable by his unsearchable Wisdom all the possible Goodness effluxive out of his infinite Goodness and all the possible Numbers which his infinite Unity can bring forth into being and produce them all as early as Eternity it self and all of them so produced must be necessary Beings as well as God himself in all which many great contradictions are involved Wherefore it remains that he did produce them voluntarily and according to his own Decree the Will of God was the first Mover in this great Work 'T is true that the World is as Damascene stiles it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a kind of Redundance of God's infinite Goodness but not a drop of this Goodness runs out ad extrà but by his good pleasure 'T is true that there is the various and admirable Wisdom of God in this Work but that Wisdom shews forth never an Order or Rank of Being unless it be taken into the divine Decree and so become the counsel of his Will according to which he worketh all things 'T is true that the Eternal Power and Godhead are clearly seen in the Creation but these had never shewed themselves at all if the divine Will had not spoken the word God made all things by the word of his power that is the divine Will eternally expressed to the divine Power what Beings it should produce in time 'T is true that all the numbers and hosts of Beings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they flow from him who is perfect Unity but not in the way of natural Necessity but of his free Decree Qui dicit Quare Dous fecit coelum terram Respondendum est ei quia voluit qui autem dicit Quare voluit majus aliquid quaerit quà m est Volunt as Dei nihil autem majus inveniri potest When the Psalmist made that general summons to the Angels Heavens Sun Moon Stars Waters Dragons Deep Fire Hail Snow Vapours Wind Trees Beasts Cattel creeping Things flying Fowl even all the hosts of Nature to sing praises to their great Makes he added this as the supreme Reason of all he commanded and they were created Psal. 148. 5. Sermo Dei Volunt as est Opus Dei Naeturae est Unto whatsoever his Will speaks a fiat it comes forth into being but if that be silent not the least Atom can appear The Egyptian Magicians cannot produce so much as the shadow or counterfeit semblance of a Louse but as men mazed and nonplus'd they are forced to cry out This is the finger of God Exod. 8. 19. And what these wicked Atheists mutter out touching this poor Creature upon the rack of Conviction that the Catholick Church confesses touching all the World in a triumphant Gratulation The Twenty four Elders in the name of all Saints falling down and worshipping before the Throne of the Everliving God cry out Thou art worthy O Lord to receive glory honour and power for thou hast created all things and for thy pleasure they are and were created Rev. 4. 11. O thou divine Will thou art worthy to be adored in the Angels above and Men below in the Luminaries of Heaven and fruitfulness of Earth in the Meteors of the Air and wonders of the Deep in the life of the Plants and senses of the Beasts at thy imperial Word all these came pouring out of the barren Womb of Nothing the births of their Existence were all dated by thine hand the dowries of their goodness were all given by thy Love the proprieties of their Being were all stamped on them by thy Ideal Truth and the various Ranks and Orders of their standing were all set out by thy glorious Wisdom O glorious Creator who hast made all these things go on one step further create in us an admiring Heart which by the scale of Creatures as by Jacob's Ladder may ascend higher and higher in the Adorations of thee when we are at the lowest step of all I mean mere Being let 's remember thee the chief and first of Beings when at the second step which is Being with Life let 's praise thee the only Fountain of Life when at the third which is Being and Life crowned with Sense let 's tremble at thee the All-seeing and All-hearing Deity when at the fourth which is Being Life and Sense irradiated with beams of Reason and impowered with liberty of Will let 's adore thy infinite Wisdom which contrived and thy allmighty Will which created all these things and us to see thy Glory in them when at the highest step of all Angelical perfections let 's be lost in holy mazes and trances at thy infinitely purer glory in comparison whereof the very Angels themselves are but as spotted lamps and duskish beauties In a word from the sublimest Seraphim to the poorest Worm let 's admire thee humbly confessing that none can shew forth all thy praise CHAP. VII Of the Works of Conservation and Gubernation HAving briefly touched upon Creation I procede to its appendants Conservation and Gubernation The Almighty and All-wise Creator is not as man who builds a House or Ship and leaves it but like a faithful Creator he repairs the House of the World by his Conservation and steers the Ship of it by his Gubernation and that according to the Counsel of his own Will aliter mundus nè per ictum oculi stare poterit as the Father expresses it And first as touching Conservation I shall demonstrate four things 1. That no Creature can preserve it self 2. That no Fellow-creature can preserve another 3. That the Preservation of all is from God 4. That it is from God according to his Decree 1. That no
had done all and omitted nothing and then by their Principles what need we obey in our own persons But 2. That Christ obeyed for us and therefore we need not obey is as vain a Consequence as to say Christ died for us and therefore we should not die But the different Ends reconcile all Christ died that there might be Satisfaction for Sin as to the Guilt of it and we die that there may be a Destruction of Sin as to the Being of it Also Christ obeyed that our Justification might be effected and we obey that our Sanctification may be promoted Christ obeyed that we might reign in life and we obey that we may be more and more meet for it Nay Christ obeyed that we might obey for one fruit of Redemption was that we might be a peculiar people zealous of good works Tit. 2. 14. and we obey that his Obedience may not be in vain as to us for he is the author of eternal redemption to them that obey him Heb. 5. 9. Hence it appears that Christ's Obedience and ours may as well consist together as Justification and Sanctification Life and the way to it Redemption and the fruit thereof 3. Because the Price of our Redemption is a thing of superexcellent fulness and superimaginable glory redeeming Captives in a way completive and perfective of the Law broken by them Do we make void the Law by Faith or by its Object our Redeemer and Redemption Nay we establish the Law Rom. 3. 31. When Man was in Innocency the Royal Law sate in Glory commanding upon its Throne holding forth in its right hand a Crown of Life in the Promise and in its left a Sword of Vengeance in the Threatning But when Monstrous Sin entred into the World the very Throne of the Law seemed to shake and the Crown in its right hand to wither only the Sword was glittering and fiery in the left the Minatory part of the Law stood fast captivating and cursing the Sinner but the Mandatory and Promissory parts thereof fell a trembling and staggering as if their natural and primary End viz. perfect Obedience and all the ensuing Bliss were utterly lost Now Jesus Christ our wonderful Redeemer redeemed us in such a way as that he established the Law in every respect by his Active Obedience he fastened and newpinned the very Throne of the Law and made the old Promise to bud again with Life and in his Passive Obedience the fiery Sword of God's wrath did awake against him Zach. 13. 7. and smote and wounded him for our iniquities he paid down his humane Nature in doing and suffering and what could the Law desire of him more Thus Jesus Christ became the end the fulness the perfection of the Law Rom. 10. 4. But if the Passive Obedience of Christ be only the Price then indeed the Curse or Wrath which is in the left hand of the Law and which comes accidentally by sin is satisfied But where is the primary and natural end of the Law Where is that perfect Obedience which is in the right hand and right eye of the Law You 'l say 't is in the Person of Christ our Redeemer But how is it there the Apostle says that Christ is the end of the Law to the believer now if it be there only personally as for himself then as to that he is the end of the Law only for himself but if it be there also fide jussorially as for us then 't is part of the Price and so he is the end of the Law to us also But you 'l reply that though Christ's Active Obedience be no part of the Price yet his Passive suffices for that takes away Sin and Death from us and Sin being removed Righteousness follows and Death being removed Life follows and so the Law hath its end I answer I might deny these consequences for Adam in Innocency was free from Sin and Death yet in that state had neither all the Righteousness performable nor all the Life attainable by him But if I admit that upon the remotion of Sin and Death Righteousness and Life do follow yet these may follow from Christ's whole Obedience as their total Principle and not only from the Passive If they follow from the Passive only the Glory of Redemption is much darkned for who sees not that the Law is not nor cannot be so completely accomplished by the mere Sufferings of Christ as if over and besides those he also performed perfect Obedience for us Who sees not more Glory shining out when perfect Righteousness is a part of the Price than if it be only an effect thereof issuing by consequential resultance from the remotion of Sin Wherefore the Messiah is set out to us in the Prophet not only as making an end of sin but as bringing in everlasting righteousness Dan. 9. 24. and in the Evangelist not only as giving his life but as fulfilling all righteousness Matth. 3. 15. and in the Apostle not only as made sin but as made righteousness too 1 Cor. 1. 30. and thus the Law hath its perfect accomplishment by our Redeemer Wherefore concluding that the humane Nature of Christ paid down in his Active and Passive Obedience is the entire and integral price of our Redemption I pass on to the second Quaere 2. What manner of Price this is and this I shall open in three things 1. 'T is a Price Redemptive from Evil. 2. 'T is a Price Procurative of Good 3. 'T is a Price Sufficient for both 1. 'T is a Price Redemptive from Evil even from all the evils of our Captivity viz. the Chains of Sin the bloody Jaylor Satan and the Prison of Wrath our great Redeemer by laying down this price hath hroke off our Chains vanquished the Jaylor and opened the Prison-doors for us only here is an observable difference for 1. As to the Guilt of Sin and the Wrath of God this Price is redemptive in a more immediate way by it self 2. As to the stain of Sin the power of Sin and the tyranny of Satan this Price is redemptive in a consequential way by procuring the holy Spirit for us 1. This Price is Redemptive from the Guilt of Sin and Wrath of God and this in a more immediate way by it self Now albeit the entire Price concurr herein yet because as to this there is a special relucency in some parts thereof I shall only insist on five things viz. 1. Our Sins were laid upon Christ. 2. He suffered the same punishment for the main that was due for these Sins 3. He suffered it in our stead 4. Suffering in our stead he satisfied God's Vindictive Justice and Minatory Law 5. These satisfied God is reconciled 1. Our sins were laid upon Christ. Whilest the Chains are upon the Captive Captivity is unavoidable whilest Sin is on the Sinner Redemption is impossible God therefore gave Sin a remove from its proper Ubi I will remove iniquity in one day saith he Zech. 3.
ascended up into heaven he blessed them to shew that the Curse was gone and ascended up into heaven to possess the purchase of Glory and being there he sate down at God's right hand his work was now done and therefore he sate down and his work was now accepted and therefore he sate down at God's right hand there he received gifts for men and from thence he gave them out again he gave out what he received and received what he purchased Christ's Sacrifice was so sweet a favour to God that the Minister who preaches it is a sweet savour to him 2 Cor. 2. 15. and the Believer who accepts it is accepted of him Eph. 1. 6. nay so far accepted that he becomes a Priest Revel 1. 6. and his good works pleasing sacrifices Heb. 13. 16. his prayers are turned into odours Revel 5. 8. and his charity into a sweet smell Phil. 4. 18. and all this by a perfuming touch from Christ's Merits In a word all the Proclamations of Mercy in the Scripture all the Pardons of sin in the Conscience all the Influences of Grace on the Heart and all the Openings of Heaven in the Promises are as so many pregnant proofs unto us that God accepted the Price Thus having shewed what manner of Price this is viz. redemptive from Evil procurative of Good and sufficient for both I pass on to the last Question 3. For whom was this Price paid and this I shall cleave asunder into two Quaeries 1. Whether Christ died for all men 2. Whether he died equally for all men In both which whilest I name the Death of Christ only according to the usual language of Divines I comprehend his whole Obedience Active and Passive whereof his Death was the complement and extreme Act. 1. As to the first Quaere Whether Christ died for all men I answer affirmatively that he did and here I shall do two things 1. I shall lay down the Reasons of my Opinion 2. I shall answer the Objections made against it and in both it will appear how far or in what sence I assert that Christ died for all men 1. I shall lay down my Reasons for it and these are drawn 1. From the Will of God as the Fountain of Redemption 2. From the Covenant of Grace as the Charter of it and the Promises comprized therein 3. From the Ministers Commission who publish it 4. From certain blessings which are the fruits of it 5. From the Unbelief of men which is the denial of it 6. From the fulness and glorious Redundance of Merit in Christ's Death which paid for it 7. From the large and general Expressions in Scripture concerning the same 1. I argue from the Will of God God's Will of salvation as the fontal Cause thereof and Christ's Death as the meritorious Cause thereof are of equal latitude God's Will of Salvation doth not extend beyond Christ's Death for then he should intend to save some extra Christum Neither doth Christ's Death extend beyond God's Will of Salvation for then he should die for some whom God would upon no terms save but these two are exactly coextensive Hence 't is observable that when the Apostle speaks of Christ's Love to the Church he speaks also of his giving himself for it Eph. 5. 25. and when he saith God will have all men to be saved 1 Tim. 2. 4. he saith withal Christ gave himself a ransom for all Ver. 6. Therefore there cannot be a truer Measure of the extent of Christ's Death than God's Will of Salvation out of which the same did issue so far forth as that Will of Salvation extends to all men so far forth the Death of Christ doth extend to all men Now then how far doth God will the Salvation of all Surely thus far that if they believe they shall be saved No Divine can deny it especially seeing Christ himself hath laid it down so positively This is the will of him that sent me saith he that every one which seeth the Son and believeth on him may have everlasting life Joh. 6. 40. Wherefore if God will the Salvation of all men thus far that if they believe they shall be saved then Christ died for all men thus far that if they believe they shall be saved But you 'l say that Promise Whosoever believes shall be saved is but Voluntas signi and not Voluntas beneplaciti which is the adequate Measure of Christ's Death Unto which I answer If that Promise be Voluntas signi what doth it signifie What but God's Will What Will but that good pleasure of his that whosoever believes shall be saved How else is the Sign of the true God a true Sign Whence is that universal connexion betwixt Faith Salvation Is it not a plain efflux or product from the Decree of God Doth not that evidently import a Decree that whosoever believes shall be saved Surely it cannot be a false Sign wherefore so far God's Will of Salvation extends to all men and consequently so far Christ's Death extends to them 2. I argue from the Covenant of Grace and the Promises comprized therein Christ is the Mediatour of the Covenant and the Covenant is the New-testament in his blood Christ's Death doth not extend beyond the Covenant for then there should be less in the Charter than in the Purchase neither doth the Covenant extend beyond Christ's Death for then there should be more in the Charter than in the Purchase but both these run parallel in extent Therefore so far forth as the Covenant extends to all men so far forth the Death of Christ extends to all men Now then for the extent of the Covenant Are not those Promises Whosoever believes shall be saved whosoever will let him take of the water of life freely with the like a part of the Covenant and are they not extensive to all men Both are as plain as if they were written with a Sun-beam Wherefore so far doth Christ's Death extend to all men as the Covenant in any part thereof doth extend unto them Moreover these general Promises undeniably extend to all men and in that extent are infallibly true they are all faithful sayings and words of truth and their truth is sealed up by Christ's Blood wherefore as these Promises extend to all men so the Death of Christ in which they are founded doth extend to all men If Christ did no way die for all men which way shall the truth of these general Promises be made out Whosoever will may take the water of life What though Christ never bought it for him Whosoever believes shall be saved What though there were no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no Price paid for him Surely the Gospel knows no Water of Life but what Christ purchased nor no way of Salvation but by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Price paid But you 'l say that albeit Christ died not for all men yet are those general Promises very true and that because their truth is founded
and towards the rest but a common Philanthropy and Ordination that they might be saved on Gospel-terms hence it is clear that albeit the giving of all things to the Elect may be inferred from his giving his Son for them yet the giving of all things to all men cannot be inferred from his giving his Son for them all because in that gift there was not the same Love and Intention towards all Wherefore I conclude that Christ died for all and yet neither are all loved with the greatest degree of love nor yet are all blessings conferred upon them Object 7. If Christ would not pray for all men then he died not for all but Christ would not pray for all for he saith I pray for them I pray not for the world Joh. 17. 9. Answ. This Argument must be formed one of these two ways either thus If Christ prayed not at all for the Non-elect then he did not at all die for them but he prayed not at all for them Ergo he died not for them Now here I must deny the Minor for even upon the Cross he prayed for his Crucifiers Father forgive them Luk. 23. 34. not that he would have them forgiven though final Impenitents and Unbelievers for that would have been against his Father's purpose and his own purchase but that he would have them forgiven if they did believe and repent which was congruous to both But suppose there had been no vocal Prayer of Christ for them yet surely there was a mental one for he could not but desire of God to have all the fruits of his Passion amongst which one was that all men might be saved on Gospel-terms that grand Gospel-axiom whosoever believes shall be saved was no doubt one of his desires for it cost his precious Blood wherefore the Non-elect were not totally excluded from his Prayers Or else the Argument must be formed thus If Christ prayed not for the non-elect in that famous Prayer Joh. 17. then he did not die for them but he prayed not for them in that Prayer therefore he died not for them Now here the consequence fails for what kind of Prayer was that Joh. 17 'T was a Prayer peculiarly fitted for Apostles and Believers a Prayer for their perseverance in Faith Ver. 11. for their perfection in Unity Ver. 23. for their growth in Sanctification Ver. 17. for their abode with him in Glory Ver. 24. and in all respects a Prayer which could be congruously prayed for no other but Believers Ver. 20. Now that Christ did not pray such a Prayer for all men as was only proper for Believers doth not conclude either that he did not at all pray for them or that he did not at all die for them Thus much in answer to the first Quaere Whether Christ died for all men I pass on to the second Quaere 2. Whether Christ died equally for all men I answer that albeit Christ died in some sort for all men and by virtue of his Death all men if Believers should equally be saved nevertheless Christ did not die equally for them all but after a special manner for the Elect above and beyond all others and this I shall demonstrate by several Arguments drawn 1. From the Will of God 2. From the Covenant of Grace 3. From the Issue of Christ. 4. From the Working of the holy Spirit 5. From the Blessings purchased 6. From the Intercession of Christ. 7. From the Event following upon Christ's Death 8. From the special Expressions in Scripture 1. I argue from the Will of God Christ's Death is the meritorious Cause of Salvation and respects men more or less proportionably as God's Will which is the fontal Cause thereof doth more or less respect them God wills that all men should be saved if they believe proportionably Christ died for them all God wills that the Elect should infallibly believe and be saved and sutably Christ died for them in a special way there is a peculiarity in Christ's Redemption answering to the peculiarity of God's Love God eternally resolved with himself that he would have a Church and a peculiar people and Christ gave himself for it that he might sanctifie and cleanse it with the washing of water by the word that he might present it to himself à glorious Church without spot or wrinkle Eph. 5. 25 26 27. He gave himself for us that he might redeem us from all iniquity and purifie to himself a peculiar people zealous of good works Tit. 2. 14. If Christ had given himself thus far for all all would have been his Church and People You will say Unbelief is the only Obstacle I answer that if Christ had given himself for all that he might wash them as he washes the Church and redeem them from all iniquity as he redeems his peculiar ones there would have been no such thing as Unbelief left among men that Christ who washes out every spot and wrinkle would not have left Unbelief that Christ who redeems from all iniquity would not have left Unbelief no not in any one man's heart nay I may truly say he could not leave it there because he could not lose his end nor shed one drop of his Blood in vain There are among men some chosen ones such as are chosen out from among men and chosen out of the World Joh. 15. 19. and Christ in his Death had a special eye upon these Hence proportionably to their Election they are said to be redeemed from among men Rev. 14. 4. and redeemed out of every kindred and tongue and people and nation Rev. 5. 9. Now how is it possible that all men should be thus redeemed Christ's Death as it respects all men redeems them as I may so say from among Devils for that it renders them capable of mercy which Devils are not but Christ's Death as it respects the Elect redeems them even from among men for that it procures Faith for them and thereby pulls them out of the unbelieving World and what is peculiar Redemption if this be not But you 'l say these are said to be redeemed from among men not because Christ specially died for them above others but because these particularly applied his Death by Faith which others did not I answer that either this Application by Faith was merited by Christ's Death or not if so then Christ redeemed them in a special manner because by his Death he impetrated Faith for them which he did not for all if not then they were redeemed from among men by themselves and their own free Will and not by Christ and his Death which I tremble to think puts the lye upon the Church triumphant who sing the new Song to the Lamb in these words Thou wast slain and hast redeemed us to God by thy blood out of every kindred tongue people nation Rev. 5. 9. How can that Blood of Christ which merited alike for all men redeem one man from another How can it
are renewed with the renewings of the holy Ghost but that is shed on them through Jesus Christ they have the Law written in their hearts but that is the Epistle of Christ their filthy flesh is cut off from their hearts that they may love God who is a pure Spirit but this is the circumcision of Christ Col. 2. 11. In a word all the saving Graces of the Elect are as so many Legacies of the New-testament and the New-testament is founded in his Blood Wherefore it is clear from the Covenant of Grace and its special respect to the Elect that Christ died in a special and peculiar manner for them 3. I argue from the Issue of Christ Christ was to have a Seed and this I shall demonstrate three ways 1. From the Preciousness of his Blood 2. From the Purpose of his Father 3. From the Promise of his Father 1. From the Preciousness of his Blood That there should be a Laver made of God's Blood and never a Sinner washed in it that such a vast sum of precious Merits should be paid down and never a Captive released by it is to me no less than prodigious Blasphemy every little Grain in Nature doth confute it if that do but fall into the ground and die it bringeth forth much fruit and shall the Son of God bleed and die in his assumed Flesh and be fruitless God in his waky Providence gives to every little Seed his own body and shall the peerless Flower of Heaven sow his Blood and Righteousness and have none at all A Cup of cold water given in Charity shall in no wise lose its reward and can it be so with the Blood of Christ poured out in a transcendent excess of Love and glorified into an infinite Merit by his Deity When Christ fed the multitude but with Barley-loaves small Fishes nothing was lost and can all be lost when he makes a Feast of spiritual Marrow and Fatness and gives his Flesh to be meat indeed and his Blood to be drink indeed Oh! far be the thought from every Christian 2. From the Father's purpose which as the Scriptures hold forth clearly was that his Son should be a King a Captain a Shepherd an Husband an Head and a Father And what is a King without Subjects a Captain without Souldiers a Shepherd without a Flook an Husband without a Spouse an Head without a Body and a Father without Posterity Empty Names are below him whose name is above every name Wherefore this King must have a Sion a mountain of holiness to reign in Psal. 2. 6. this Captain a Militia an army with banners to fight under him Cant. 6. 4. this Shepherd a flock to hear his voice and follow him Joh. 10. 4. this Husband a spouse a Queen in Gold of Ophir maried to him Psal. 45. 9. this Head a body to be animated with his Spirit and filled with his life Col. 1. 18. and this Father a numerous issue begotten and brought forth into the spiritual World to honour and serve him Heb. 2. 13. 3. From the Father's Promise which was in terminis That he should have a seed Isai. 53. 10. a Seed begotten by his Spirit and by that Generation bearing his Image and in that Image serving of him and to make it sure God engages by special Promises to take away the stony Heart to write the Law there to put his holy Spirit into them and so infallibly to raise up a seed to him and for the continuance of this Seed successively 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 filiabitur nomen ejus his name shall be sonned or childed from generation to generation Psal. 72. 17. The special Promises shall be ever budding and blossoming and bringing forth the fruits of Grace thus Christ shall see of the travel of his soul and be satisfied Isai. 53. 11. and as a sign of this Satisfaction he breaks out Behold I and the Children which God hath given me Heb. 2. 13. Should he miss but one of his Seed or Children his Heart would not rest or be satisfied for they are in a peculiar manner the travel of his Soul But now if Christ died alike or equally for all what becomes of his precious Blood How can the Purpose and Promise of God stand Which way shall Christ have a Seed Shall his Seed be begotten out of Man's Will No such Generation ever was there Joh. 1. 13. 'T is not of him that willeth Rom. 9. 16. Nothing less than the holy Spirit which formed Christ in the Womb can form him in the Heart but shall they be begotten by the holy Spirit That Spirit doth nothing in the work of Regeneration but what Christ merited in his Passion every new Creature which is efficiently begotten by the Spirit was first meritoriously begotten by the Death of Christ or else it would not be the Seed of Christ at least not the travel of his Soul Now Christ did not travel or merit for all men that they should be begotten again by the holy Ghost for then either all would be so begotten which Experience denies or else the Merit and Travel of Christ must be lost which the preciousness thereof abhorrs And if Christ did not merit it for all then neither did he if he died alike for all merit it for any and how then shall he have a Seed His Seed must be begotten by the Spirit and the Spirit begets no new Creatures but what Christ merited and Christ dying equally for all did not merit such a thing for any because not for all Moreover when God promised Christ a Seed either the meaning of that Promise was that some men should become his Seed or that all should be so if that some then Christ died not equally for all if that all then all must be begotten by the Spirit and renewed after Christ's Image the Stone must be cut out of every heart and the Law written there for in these things is the very spirit and life of Regeneration But seeing these things are not wrought in all it appears that the promised Seed is not all but some for whom Christ merited the very work of Regeneration 4. I argue from the Working of the holy Spirit As the holy Spirit eternally procedes from the Father and the Son in his personal Subsistence so he goes forth in time from the Father and the Son in his working in Men. Hence he is called the Spirit of the Father and the Spirit of the Son the Father sends him and the Son sends him and as the holy Spirit works in Men from the Father and the Son so he works in them more or less as the Love of the Father and the Merits of the Son do more or less respect them The Father doth in some sort love and the Son did in some sort die for all men Hence the holy Spirit hath some workings in the Non-elect Within the Church many of them taste the Powers of the World to come nay in the Pagan-world
when there is a posse convertere supernaturally poured into it but if that posse do not denominate it gracious surely it is as yet but corrupt and whilst it is such it may be so called 2. I argue from the Glory of free Grace one of its Crown-jewels is that it makes gracious Principles where there were none before it new creates in Christ and so gives Principles of Spiritual being it quickens the dead and so gives Principles of Spiritual Life thus free Grace is blessed from the fountain of Israel from the fontal Principles of the new Creature But those which deny gracious Principles darken free Grace in that which is its prime lustre But here I shall be asked whether that posse convertere be not such a Principle I answer No a Principle is more than a bare posse There was in Adam in innocency a posse peccare and yet there was no Principle of sin in him after the same manner there is say the Remonstrants a posse convertere given to fallen man but this is no Principle of Grace in him But not to strive about words suppose it might be called a Principle yet what a grand disparagement to free Grace is it to say that there was as much of Principle in innocent Adam by Nature towards his sinful transgression as there is in fallen Man by Grace towards his actual Conversion Such as deny gracious habits and grant only a naked power must say so 3. I argue from the sweetness of Providence As 't is the Glory of free Grace that there are gracious Principles made so 't is the sweetness of providence that those Principles are made first and then congruous acts issue from thence The only wise God disposes things in the sweetest method In the body of Nature first a Sun and then a beam first a Fountain and then a stream first a Root and then a fruit In the Soul of Man negative faculties precede acts of life sensitive acts of sense and intellectual acts of reason Hence those acts issue forth in an easie connaturalness to their Principles And can there be less of the beauty of providence in the Spiritual world than in the natural Should there not be as sweet an order in the new Creature as in the old Ought not supernatural acts to issue forth in as great connaturalness to their Principles as natural If so then there must be habits of Grace to precede the acts if not then those acts which are above nature in facto esse as to their essential excellency must be below it in fieri as to their procedure from causes nay 't is hardly imaginable that those acts should at all come forth into being without gracious Principles If the Will be not changed by regenerating Grace how is it constituted in ordine agentium supernaturalium And if not how can it actually turn to God seeing that is actus ordinis supernaturalis Every one that doth righteousness is born of God 1 Joh. 2. 29. To turn unto God is a prime act of Righteousness and how then can it be done before Regeneration Wherefore the Scripture method is clear first a good tree and then good fruit Mat. 7. 17. first a good treasure in the heart and then good things out of it Mat. 12. 35. first we are created in Christ and then we walk in good works Eph. 2. 10. And thus Spiritual acts are done in the easiness of the new Creature because in a way connatural to Spiritual Principles 4. If there be no habits or principles of Grace what is that that makes the grand difference between a godly and an ungodly man Surely either it must be the acts of Faith and other Graces or else the habits and principles thereof 'T is not the acts of Faith and other Graces for two Reasons 1. Because that which makes the difference must be somewhat permanent such was Caleb's other spirit which differenced him from the murmuring Congregation Numb 14. 24. Such was Job's Root which differenced him from the leavy hypocrite Job 19. 28. But the acts of Faith and other Graces are transient wherefore if these be all the difference what becomes of a Godly man in his sleep or phrensie wherein no such acts are put forth Doth he drop out of the state of Grace without any apostasie or continue in it without any differencing quality neither is possible he back-slides not from God and how can he be out of the state of Grace he is but as other men are and how can he be in it It remains therefore that the habits of Grace make the difference for by reason of these he is not as other men are no not when the Acts of Grace are suspended because he hath another spirit in him 2. All men being by Nature ungodly that which chiefly makes the difference must denominate a man changed Now in every change the Terminus is somewhat permanent in Alteration 't is a permanent Quality in Augmentation 't is a permanent Quantity in Generation 't is a substantial Form and in Regeneration 't is a new creature born of the incorruptible seed of the Word 1 Pet. 1. 23. The Terminus of this gracious Change is set out in Scripture as a permanent thing sometimes 't is called light ye were darkness but now light in the Lord Eph. 5. 8. sometimes life this my son was dead and is alive again Luk. 15. 24. sometimes the new man old things are past away behold all things are become new 2 Cor. 5. 17. still it is somewhat parmanent Hence it appears that the Acts of Faith and other Graces which are transient do not so properly denominate a man changed as improve the Change already made The wild Tree is changed by the Graff and not by the After-fruit the Natural man is changed by the ingrafted Word and not by the fruits of Faith and other Graces which naturally grow upon the Root of habitual Grace That a corrupt Tree is made good is a great Change but that a good Tree brings forth good fruit is altogether connatural If there be no Habits or Principles of Grace how can the Natural man's deadly Wound I mean Original Corruption ever be healed Habitual Corruption cannot be healed but by habitual Grace the Plague of the Heart cannot be healed but by the holy Unction instead of the old Heart there must be a new one or else there is no healing and without healing how can such a sound Act as Conversion come forth It remains therefore that there are Habits or Principles of Grace 2. Having proved that there are such Habits or Principles I come to unfold what they are and this I cannot better do than by shewing what they are in the several Faculties Wherefore 1. As to the Understanding there is a Principle of excellent Knowledge I say excellent not only in respect of the matter of it being heavenly Mysteries but also in respect of the Nature of it 't is too high for a fool
with it Such a Knowledge being really actuated can the Will turn aside to other Objects for its happiness The simple one may turn away Prov. 1. 32. but shall a man of understanding do so A deceived heart may turn aside Isai. 44. 20. but shall the wise in heart do so A heart of unbelief may depart from the living God Heb. 3. 12. but shall a man of precious faith do so But whither can he turn What to the Riches of the World 'T is but dross to the unsearchable Riches of Christ saith the Understanding What to Honours 'T is but a blast to the true Honour which cometh of God only saith the Understanding What to Pleasures These are muddy Puddles to the pure Rivers of Pleasure above saith the Understanding This Understanding doth as it were blast all the World crucifie the Universe and by a prospect of Faith see the Heavens on fire the Earth burnt up and the Elements melting with fervent heat and can the Will fall in love with the Dust and Cinders of it Surely it will not But if the Will cannot turn aside to such false Beatitudes yet may it not suspend its Act as to the true Suspend what from its own blessedness verily thoroughly believed What from God the all in all plainly powerfully demonstrated to be such And what for just nothing for a sic volo Can it be so brutishly free at so dear a rate as to be eternally miserable Will it hang off from perfect Blessedness or can it do so and the summū malū not fall into its embraces And may a Will renewed with the holy Ghost and right set by gracious Principles do thus Surely it cannot They that know thy name will trust in thee Psal. 9. 10. and which follows upon Trust will love thee and which streams from Love will obey thee and which is the Crown of Obedience will resign up themselves to thee for all their happiness Where such an excellent Understanding goes before there the Will doth infallibly follow after even in actual Conversion unto God as its supreme End 2. The Will doth follow the Understanding in its embracing of Christ as the only way and this appears 1. From several Sciptures To know JesusChrist is eternal life Joh. 17. 3. it quickens the Will to embrace him Christ told the Woman If thou hadst known the gift of God and who it is that saith unto thee Give me to drink thou wouldest have asked of him and he would have given thee living water Joh. 4. 10. A true Knowledge of Christ would have inflamed her desires after him and those desires would have breathed out prayers for the living Water Our Saviour quotes that in the Prophets And they shall be all taught of God and and what follows upon that teaching Every man therefore saith he that hath heard and learned of the Father cometh unto me Joh. 6. 45. True Knowledge makes a man come to Christ and that without fail for 't is so in every man that hears and learns of the Father not in one or two but in every man and how doth Knowledge do this How but by glorifying Christ unto the Will The Spirit saith Christ shall glorifie me how so He shall take of mine and shall shew unto you Joh. 16. 14 15. the holy Spirit takes Christ and shews him after a wonderful manner it glorifies him in the Understanding and through the Understanding it glorifies him before the Will and so the Will is sweetly and strongly drawn unto him 2. From the Will it self If the Will be determined by the Understanding unto God as its ultimate End then is it also determined by the Understanding unto Christ as the only way thereunto Indeed if the Understanding did propose an End and withal two distinct ways of equal tendency thereunto then the Will might be free to either of those ways But when the Understanding proposes God as the End and Christ as the only Way to that End then the Will must infallibly close in with Christ it must or lose its End or Blessedness it must or the summū malū will fall into its arms When the Understanding tells the Will in good earnest there is no other way but one there is no other Name under Heaven but Jesus only the Will is sweetly constrained into his embraces 3. From the Understanding which shews forth Christ to be the perfect Way sutable to all our wants in our passage to God the true End Thou wouldest come to God but for the weight of Sin and Wrath Loe here is an High-priest with Expiating Blood thou wouldst come to God but thou knowest not the way thither here 's a Prophet with words of Light and Life thou wouldst come to God but for the pressure of thy reigning Lusts here 's a King with a Sceptre of Righteousness to subdue them thou wouldst come to God but for want of a gracious Heart here 's a Treasury of all Grace and Holiness The Understanding still points at Christ Art thou in darkness he is a sun of righteousness Art thou in death he is the resurrection and the life Art thou a withered branch he is a root of fatness and sweetness Art thou a lost and half-damned Creature he is a Saviour able to save to the uttermost This Understanding glorifies Christ in all his Offices sings the sing of the Lamb and cries him up for altogether precious this is the Window or Lattess at which his all-fair Person looks in upon the Will the Conduit through which the sweet Ointment of his Name is poured out unto the Will and the Crucifix which shews forth his bloody Passion in lively colours before the Will This Understanding practically presses the Will to embrace him O my Soul now hear and live take him and everlasting Mercy meets thee leave him and devouring Justice overtakes thee catch hold on this Prince of Life or die for ever look up to this Brightness of Glory or be in utter Darkness wash in his Blood or bleed in eternal Flames put on his righteousness or be naked to all Eternity there is no way into the Holy of Holies but through the Veil of his Flesh enter and thou hast an ever-blessed God to make thee happy neglect and thou hast a righteous God to make thee for ever miserable When Christ through the Understanding thus pours out his precious Name as an Ointment unto the Will how can it chuse but love him When through this hole of the door he thus drops in his sweet-smelling Truths upon the Will how can it chuse but rise and open to him If it do not whither will it turn What to the Creatures they are all Blackamoors to this all-lovely Jesus What to repentant Tears those want washing in his Blood What to its good Works and Righteousness they are but a filthy Rag. There is such a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such a transcendent Excellency in the Knowledge of Christ that it makes all other things
ones Ver. 7. God's stretching out his hands is all one with his call Prov. 1. 24. but all men are not called after the â—â—me rate as the called according to purpose Wherefore this place proves not that the workings of Grace as to the Elect are resistible but that the Offers of Grace as to the Non-elect are serious God in the Means really spreading out his Arms of Grace unto them Again they urge that of our Saviour These things I say that you might be saved Joh. 5. 34. which words were spoken to them which would not come to Christ Ver. 40. but that the holy Spirit spake as inwardly and powerfully to them as to the Elect who hear and learn of the Father what Chymistry can extract it out of this Text or from what other Scripture can it be demonstrated God commands the light to shine out of darkness in some hearts 2 Cor. 4. 6. but doth he so in all Whence then are those blinded ones Ver. 4 If there be any such where is the Remonstrants Equality of Grace Where when they say that Illumination is wrought irresistibly These things cannot consist together Wherefore our Saviours words shew not forth the weakness or superableness of Grace as to the Elect but the true End and Scope of Christ's Preaching as to the Non-elect what he spake to them was in order to their Salvation Again they urge that The Pharisees and Lawyers rejected the counsel of God against themselves being not baptized of him that is of John Luk. 7. 30. Here say they is their Thesis in terminis But this place is so far from proving that the internal Grace vouchsafed to the Elect is resistible that from hence it cannot be proved that these Rejecters had any workings of internal Grace at all in them For internal Grace runs in the Veins of Ordinances and the Ordinance here spoken of was John's Baptism and that these Rejecters would not partake of at all for so saith the Text They were not baptized of him and then which way should they come by internal Grace could they have it quite out of God's Way No surely there is little or rather no reason to imagine that these Rejecters so far scorning God's Ordinance as not so much as outwardly to be made partakers thereof should yet have the workings of internal Grace in them But suppose they had some internal Working must it needs be the baptism of the holy Ghost and fire such intimate and powerful working as is in the Elect Not a tittle of this appears in the Text wherefore this place proves not that the working of Grace in the Elect is resistible but it signally shews forth the nature of divine Ordinances Every Ordinance is an Ordinance from the Will of God 't is an Appointment dropt down from Heaven 't is divinely destinated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for edification and not for destruction 't is the Place where God records his Name 't is the Way where God would be met withal 't is the Oracle where God would be heard 't is a kind of Tabernacle of witness where God attesteth the Riches of his Grace John's Baptism was not a mere external Sign or Shadow but imported God's ordinative Counsel to bring men to Repentance 't was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to repentance as its proper End Matth. 3. 11. Gospel-preaching is not a mere sound or voice of Words but it importeth Gods ordinative Counsel to turn men unto himself Hence every true Minister is said to stand in Gods counsel and for this very End to turn them from the evil of their doings Jer. 23. 22. Every Ordinance speaks an ordinative Counsel for some spiritual End a serious Ordination for the good of Souls Oh! that every one would think so indeed how surely would they find that God is in it of a truth whosoever comes to an Ordinance so thinking justifies Gods Institution and meets his Benediction but he who comes and thinks otherwise doth by that very thought forsake the ordinance of his God and reject his counsel though not in so high and gross a manner as the Pharisees and Lawyers did who would not so much as outwardly partake of John's Baptism Again they urge that What could have been done more to my vineyard that I have not done in it Wherefore when I looked that it should bring forth grapes brought it forth wild grapes Isai. 5. 4. Here say they were omnia adhibita not a tantillum gratiae wanting here seems to be the ultimus conatus the utmost Acting of Grace even equal to those Operations of Grace which were in the Converts of the Jewish Church and that upon a double account First because God says What could be done more Secondly because God had done so much that he expected the grapes of Holiness and Obedience from them and yet after all this they brought forth wild Grapes Hence the Remonstrants conclude that Conversion is wrought in a resistible way I answer those which will take the true measure of the Grace set forth in this Text must first consider to whom this Grace was afforded 't was to the Jewish Church in common even to every member thereof this granted as it cannot be denied I procede to answer first as to that expression What could have been done more Either the meaning of it is what could have been done more in a way of internal Grace or else it is what could have been done more in a way of external Means the first cannot be the meaning that God could do no more in a way of internal Grace if God had said so in that sence the Jewish Church might have aptly answered Lord couldst thou not write the Law in every Heart Couldst thou not make a new heart in every one of us O how many unregenerate Souls are there found in me But if not that Lord couldst thou not at least have inwardly enlightned every one Couldst thou not have given him some inward dispositions to Conversion O how many ignorant Souls are there which call evil good and good evil and put darkness for light and light for darkness Isai. 5. 20 these are not so much as inwardly inlightned O! how many Atheists are there which jear and scoff at the Threatnings of God saying Let him hasten his work that we may see it let the counsel of the holy One draw nigh that we may know it Ver. 9. These are so far from any dispositions to Conversion that they scarce have the sense of a Deity in them Lord thou who didst plant me a Vineyard or visible Church couldst have planted saving Graces in every Heart thou who didst gather out the stones of publick annoyance out of me couldst have took away the privy stone of hardness out of every Heart doubtless thou art Almighty and therefore thou canst do it thou art True and therefore thou wilt do it if thou hast said it Hence it appears that that Expression What could have been done more relates not