irresistible way I am for the Affirmative in a right sence A work may be said to be done irresistibly two ways either when there is no resistance at all thus the Apostle saith ye have killed the just and he doth not resist you Jam. 5. 6. that is not resist at all or else when there is no such resistance as to impede the work thus they were not able to resist the wisdom and spirit of Stephen Acts 6. 10. there 's an irresistibility but what without any resistance at all No they disputed against him with might and main but because their disputes could not impede his work in propagating the Gospel therefore it is said that they were not able to resist him Thus when I say that Conversion is wrought in an irresistible way I mean not that there is no resistance at all for even in the Regenerate there is flesh lusting against the spirit the old Man and the new strugle in the same Faculties like Esau and Jacob in the same Womb but I mean that there is no such resistance as to impede the Work of Conversion In meekness saith the Apostle instructing those that oppose themselves if peradventure God will give them repentance 2 Tim. 2. 25. here is a resistance but for all that the work will be done if God give repentance He went on saith the Prophet frowardly in the way of his heart but what saith God I have seen his ways and will heal him Isai. 57. 17 18. here was a great resistance but for all that God will heal him God works Conversion in such an insuperable way that notwithstanding all the opposition made thereunto it doth infallibly come to pass Now this I shall endeavour to demonstrate first in general and then in particular with respect to the two Instants of Conversion 1. I shall demonstrate it in general and that by these Arguments taken 1. From God's Election He hath chosen some before the foundation of the World chosen them to holiness as the Way Eph. 1. 4. and chosen them to salvation as the End 2 Thess. 2. 13. But if Conversion be not wrought in an insuperable way how doth the foundation of God stand sure 2 Tim. 2. 19 How is that golden Chain kept entire Whom he did predestinate them he called whom he called them he justified and glorified Rom. 8. 30 Were not these called ones who have Predestination going before them and Justification and Glorification coming after them called in an insuperable way If not the Chain cannot hold together The Apostle makes a plain difference between men he opposes those of the election of grace to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who were blinded Rom. 11. 7. and those on whom God will have mercy to those whom he hardens Rom. 9. 18. But if Conversion be not irresistibly wrought this difference falls to the ground those of the Election may be blinded and those on whom God hath mercy may be hardened as well as others For my part I should as soon believe that a little Child may put up his finger and rowl about the Spheres as that the Will of Man may stay or turn aside the Influences of electing Grace 2. From Christs Redemption If we consider the preciousness of his Blood surely he must have a Body every little Seed in Nature hath a Body given to it and the Son of God sowing his Blood and Life cannot want one If we consider the Promise of God surely he must have a seed Isai. 53. 10. and what else is the Fulness of the Gentiles and the Conversion of the Jews but this promised Seed But if Grace be not wrought in an insuperable way Christ might sow his Blood and Life in a wonderful Passion and yet have no Body springing out of it nay God might engage himself in the Promise of a Seed and yet nothing at all come of it if the Grace of God be resistible lieve must be asked of Man's will that Christ's Blood may be fruitful and God's Promise Faithful 3. From the Spirit 's Work The three glorious Persons in the sacred Trinity shew forth themselves in three glorious Works the Father hath a special Shine in Creation the Son in Redemption and the holy Spirit in Sanctification In the first Work we have God in the World in the second God in the Flesh and in the third God in the Heart or Spirit When God came forth in Creation Oh! what an Heaven and Earth full of admirable Creatures and Harmonies issued forth When God came in the Flesh what out-breakings of Glory were there What sparklings of the Deity in Miracles upon the Bodies of Men The blind received their sight the lame walked the lepers were cleansed the deaf did hear the dead were raised and the Devils were ejected with power And when God comes in the Heart or Spirit what planting of a new heaven and a new earth How much of Glory and spiritual Miracle breaks forth in the Souls of Men Even here also the blind receive their sight the lame walk the lepers are cleansed the deaf hear the dead are raised and the devil is cast out with power The very same Miracles which Christ in the flesh did do on the Bodies of Men in a visible manner the very same doth Christ in the Spirit do on the Souls of Men in a spiritual way This is the proper Work of the Spirit to sanctifie Mens Hearts the Spirit doth not appear any where in all the World so much as in a true Saint Look into a godly Man's Understanding there 's the Spirit of Revelation look into his Will there 's the Spirit of Holiness look into his Affections there 's the Spirit of Love and Joy look into hs Conscience there 's the Spirit of Consolation look into his Prayers there 's the Spirit of Supplication look into his Conversation there 's the Spirit of Meekness and all Righteousness Thus the holy Spirit shews forth its Glory and flows in Men as rivers of living water and this Glory and Out-flowing is so precious that before it came in Esse according to the rich Measures of Gospel-grace it is said of the eternal Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy Spirit was not yet Joh. 7. 39. as if the Spirits flowing in Men were a kind of second Being to it But now after all this if Conversion be not wrought in an insuperable way the holy Spirit may be barred out of every Heart and then how shall his work be done Where shall his Glory and spiritual Miracles appear The Father hath a World to appear in the Son hath Flesh to tabernacle in but possibly the holy Spirit can get never an Heart to inhabit in never a Temple to fill with his Glory the holy Spirit would tabernacle with Men but what if the Iron-sinew in the Will will not come out What if the Stone in the heart will not break Then the holy Spirit is robbed of his Glory But is this so strange
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
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
that place imports a not giving the mollifying Graces of Faith and Repentance and withal a permission of final sin in the Reprobate for it is set in opposition to that mercy which bestows those mollifying Graces and thereby prevents final sin in the Elect. 3. It purposes to punish them with Eternal Damnation for their sin and this is stiled among Divines Pre-damnation or Positive Reprobation And hence Reprobates are said to be vessels of wrath Rom. 9. 22. made for the day of Evil Prov. 16. 4. and of old ordained to condemnation Jude Ver. 4. in the Original we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of old fore-written or registred to this condemnation forewritten not as some would have it in Scripture-prophecies but in the Eternal Decree of God the ordained Event whereof is notably pointed out by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text. To say that men are fore-written in a Decree to condemnation is very proper but to say that they are forewritten in a Prophecy to condemnation is very incongruous for a prophecy is of an Event and not to it as a Decree is In that place where 't is said that Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 3. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports not a Decree but a setting forth or lively painting out of Christ for there is no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at all as in the former Text but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to whom before the eyes Jesus Christ was set forth But the plain meaning of the former Text is they were decreed to this condemnation viz. to spiritual Judgments which the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 specially points at and by consequence to Eternal Damnation also Now touching this Triple act of Reprobation I shall enquire 1. Who is the Author thereof 2. What are the things decreed therein 3. To whom those things are decreed 4. What is the Impulsive Cause thereof 1. Who is the Author thereof Even the same great God who is the Author of Election he who chuses some passes by others he who hath mercy on some hardens others Grace and Glory are at his dispose the Keys of Heaven and Hell are in his hands alone In some he prevents final sin by the mollifying Graces of Faith and Repentance others he leaves to final sin actual or at least original Some he raises up out of the Hell of their Corruption into an Heaven of Glory others he tumbles down from one Hell to another from the Hell of Iniquity to the Hell of Misery This is the Almighty Potter who out of the same lump of corrupted Mankind makes one Vessel to honour and another to dishonour and all the while the earthen Pitcher must not strive with his Maker or say Why hast thou made me thus but rather hasten down into the Abyss of his own Nullity and Pravity and from thence adore the infinite heights of Sovereignty and Equity in the Divine Decrees 2. What are the things decreed therein These I shall consider according to the Triple Act thereof 1. As for the first Act of Preterition or Non-election the thing decreed is the not giving of Grace and Glory to the Reprobates 1. 'T is the not giving of Grace unto them Not that there is a preterition of them as to all kind of Grace for Reprobates may be Children of the kingdom Matth. 8. 12. called to the marriage-supper Matth. 22. 12. and coming may eat and drink in Christ's presence Luk. 13. 26. they may be enlightned and partakers of the holy Ghost and taste the good word of God and the powers of the world to come Hebr. 6. 4 5. and which is a very high expression they may be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to believe in the name of Jesus Joh. 2. 23. But that there is a preterition of them as to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those better things which accompany and by a near contiguity touch upon Salvation Heb. 6. 9. as to such a precious Faith Love in incorruption Holiness of truth Repentance unto life real and thorough Conversion as are found in the Elect. There is not then a preterition as to all kind of Grace no nor all kind of preterition as to saving Grace for God doth will the Conversion of Reprobates in a double manner 1. God wills their Conversion Voluntate simplicis complacentiae Conversion even in a Reprobate would make joy in Heaven it would be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grateful and well-pleasing to God if we believe him swearing by his life his pleasure or delight is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the wicked mans turning Ezek. 33. 11. God delights in his Image where-ever it be 2. God wills their Conversion Voluntate virtuali vel ordinativâ Mediorum for the right understanding whereof I shall lay down four things 1. The proper end and tendency of all means is to turn men unto God within the Sphere of the Church such is the end and tendency thereof Why did Christ come but to turn every one from his iniquities Acts 3. 26 Why did he preach but that his hearers might be saved Joh. 5. 34 Why did the Apostle warn and teach every man but to present every man perfect in Christ Col. 1. 28 John's Baptism was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 3. 11. Church-censures were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 10. 8. Even the delivering to Satan was for the destruction of the flesh 1 Cor. 5. 5. Conversion is the true Centre of the Means Nay without the Sphere of the Church the true end and tendency of things is such that God might be seen in every creature Rom. 1. 20. Sought and felt in every place Acts 17. 27. Witnessed in every showre Acts 14. 17. Feared in the sea-bounding sand Jer. 5. 22. Humbled under in every abasing providence Dan. 5. 22. Turned to in every judgement Amos 4. 11. In a word the end and tendency of all God's works is that men might fear before him Eccl. 3. 14. The whole World is a great Ordinance at it is in it self preaching forth the power and goodness of God who made it and as it is the unconsumed Stage of so many crying sins preaching forth the clemency and mercy of God who spares it and dashes it not down about the sinners ears All the goodness and forbearance of God leads men to repentance Rom. 2. 4. That piece of Gospel Whoso confesseth and forsaketh his sins shall have mercy seems legible in his patience for it may be naturally and rationally concluded That that God who in his clemency spares men though sinners will in his mercy pardon them when repenting and returning This is the true duct and tendency of his patience even that men might turn and repent 2. The tendency of the Means to Conversion is such that if men under the administration thereof turn not unto God the only reason lies within themselves in their own corrupt hearts If God purge and men are not purged 't is because there is lewdness in their
seriously offered to the Reprobates and offered upon the very same terms as to the Elect but here lies the difference God gives special Effectual Grace to the Elect cloaths them in the fine linnen of righteousness makes them meet for the inheritance in light Col. 1. 12. works them for this very thing 2 Cor. 5. 5. and at last causes them to arrive safe at Heaven But thus he deals not with Reprobates for he leaves them without that Effectual Grace which infallibly leads to Glory 2. As to the second Act of Reprobation viz. the permission of final sin the thing decreed is double 1. The permission of sin in Reprobates 2. The permission of the Finality of sin 1. The permission of sin in them is decreed Now what is this permission 'T is not an Ethical permission as if they might sin by a Law for this were to unsin sin 'T is not a mere dreaming Speculation as the sleeper suffered Tares among the Wheat for divine Providence never slumbers nor sleeps 'T is neither a simple Volition for then God would hinder sinful actions from coming into being nor yet a simple Volition for then God should be the Cause and Author of sin 'T is not such a permission of sin as if Reprobates had no remora's at all in their sinning for every beam of Light item in Conscience rod of Affliction striving of the holy Spirit and particle of holy Means is a kind of impediment cast in their perverse way But Permission is an Act of Providence issuing forth from God not as he is a righteous Legislator but as he is the supreme Rector and Provisor moderating in all Events Hence the Scripture owns God's mission in Joseph's sale Gen. 45. 5. Gods commission in Ahab's seduction 1 Kings 22. 22. God's bidding in Shimei's Cursing 2. Sam. 16. 11. and God's hand and counsel in Christ's crucifixion Acts 4. 28. More particularly 't is such an Act of Providence as carries with it First an Administration of such objects and circumstances which are good in themselves yet occasionally like Achan's golden Wedge draw out mens corruption into act Then a suspension or nondonation of such Grace and Means as would effectually and de facto prevent the commission of sin Next an actual concurrence of the Holy One to the Material Act or Entity of sin though not in the least Measure to the anomy or sinfulness thereof And withal a bounding sin in its measure and duration and ordering sin to his own Glory Thus God permits sin and permits it Volent for none will say that he doth it Nolent therefore all must say that he doth it Volent And in all this neither can the Reprobate ery out of hard measure for in the same manner God permits the sins of the Elect Nor can the least blot light upon the holy One for which of all these may he not justly do May not he marshal objects Then he may do nothing in his own World Not so much as proclaim his Law for sin will take occasion thereby No nor his Gospel neither for Grace will be turned into wantonness May not he suspend his Efficacious Grace Then Grace is not his own but if it be by what Law is he bound to give it If there be no such Law why may he not suspend it But if there be how can he permit sin seeing he is bound to give such Grace as will actually prevent it But you 'l say Permission is no such suspension of Grace but a leaving a man in manu consilii sui a dimission of him to his own Genius and free Will if so then how doth God hinder sin Doth he in hindring sin offer violence to man's Liberty as in permitting it he leaves him thereunto Surely if God hinder it it must be by some kind of Grace or other and therefore if he permit it it must be by some suspension of Grace or not at all But to go on May not he concurr to the Material Act of sin Then how much Motion is there independent from the first Mover How much Entity is there independent from the Being of Belings May not also the great Clock of the World stand alone without the Everlasting Arms and all the Creature-wheels therein go alone without any touch of Providence Lastly If God did not bound sin would not that Moral Monster soon devour all Religion and Humanity And if he did not order it to his own Glory how should Light come out of Darkness and Order out of Confusions In a word God in great Wisdom permits the folly of sin in providential power the weakness thereof and in unspotted purity the pollutions thereof 2. The second thing decreed is the permission of sins Finality and this is the Critical difference between the Elect and Reprobate God permits sin in the Elect but sins Finality only in the Reprobate Now how doth God permit sin's Finality but by that blinding and hardning of Reprobates which is so frequent in Scripture But how doth he blind and harden them Not by infusing the least drop of malice into their hearts No darkness may sooner issue from the Sun than blindness from the Father of Lights and drought may sooner issue from the Sea than hardness from the Father of Mercies but he doth it in a double manner 1. Deserendo or by way of Negation Dicitur Deus saith St Austin excaecare quando non illuminat indurare quando non emollit Every Reprobate is born with a Veil upon his Eyes and a Stone in his heart and in that condition God leaves him not imparting to him such enlightning and mollifying Grace as he doth unto the Elect. Not such enlightning Grace and hence Reprobates are called blinded ones Rom. 11. 7. nor such mollifying Grace and hence they are called hardened ones Rom. 9. 18. In this Negative blinding and hardening doth properly and formally consist the Permission of final sin For as God doth impede Final sin in the Elect by irradiating and softning them by his Grace so he doth permit Final sin in the Reprobate by not irradiating and softning them thereby 2. Judicando or by way of penal infliction After many rebellions against light God at last gives men up to a reprobate mind void of all spiritual judgment to a fat heart void of all spiritual sense to a spirit of slumber such as wakes not under the loud calls and roaring judgments of Heaven to a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a brawny hardness and sensless obduration such as feels nothing no not the weighty mountains of sin and wrath lying on the soul. And this he doth partly by a tradition to Satan who rules in darkness and hardness and hath a wonderful art to promote and aggravate both these in the children of disobedience partly by a giving them up to their own lusts which are the most intimate Devils of all and by degrees put out the eyes and obstinate the hearts of men partly by presenting such objects as occasionally
God Tit. 2. 13. not an under subordinate God but over all God blessed for ever Rom. 9. 5. not a God by office but a Jehovah Jer. 23. 6. a God by nature though not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as to his Subsistence yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as to his Essence Gods name is in him Exod. 23. 21. One great Letter of that Name is Eternity and his going forth was from everlasting Mic. 5. 2. another is Immutability and he is yesterday to day and for ever the same Heb. 13. 8. another is Omniscience and he knoweth all things Joh. 21. 17. another is Omnipotence and he hath all the power in heaven and earth Matth. 28. 18. another is Immortality and he hath life in himself Joh. 5. 26. another is Immensity and he whilest on earth was in heaven Joh. 3. 13. and though long since ascended to heaven is still on earth Matth. 28. 20. All these golden Letters are graven on the Godhead and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the fulness of the Godhead dwells in him Col. 2. 9. all these shed forth a divine Glory and Majesty he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the brightness of divine glory Heb. 1. 3. and what need we any more witnesses of his Deity His Name is wonderful Isai. 9. 6. far above all Creatures his Generation is unutterable being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the proper Son of the Father Rom. 8. 32. not as Creatures made ex nihilo but as a proper Son begotten out of his very Substance his standing is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the essential form of God the very divine nature Phil. 2. 6. and his special Ubi there is the Fathers bosom Joh. 1. 18. and from thence together with him he breathes forth the holy Ghost His Works are divine and all one with the Fathers Joh. 5. 19. He sat in counsel with him in framing his Eternal Decrees and since wrought with him in making first a World of Creatures and then a Church of Saints and still he works with him in the preservation and gubernation of both Lastly his two Testaments which face each other as the Cherubims upon the Ark by their sweet glances and respective aspects upon each other do disclose his Deity For in the Old Testament 't is said that Jehovah brought Israel out of Egypt Exod. 20. 2. in the New Testament 't is said that Christ did it Jude 4. and 5. Ver. in the Old Jehovah circumcises the heart Deut. 30. 6. in the New Christ doth it Col. 2. 11. in the Old Jehovah poured out the Spirit Joel 2. 28. in the New Christ Acts 2. 33. in the Old every knee bowes to Jehovah Isai. 45. 23. in the New to Christ Rom. 14. 11. in the Old miracles were done in Jehovah's Name 2 Kings 2. 21. in the New in Christ's Acts 9. 34. in the Old Jehovah is the first and the last Isai. 44. 6. in the New Christ is Alpha and Omega Revel 1. 11. in the Old there is Deus absconditus Isai. 45. 15. in the New Deus manifestatus in carne 1 Tim. 3. 16. All which do most pregnantly prove the Deity of Christ unto us Nevertheless proud Reason will be babling How can the Father beget the Son ex propriâ Substantiâ Can any part of the Divine Essence be discinded in such a Generation Or if not can the whole be given to the Son And if so how is it retained to the Father I answer The Father gave unto the Son the whole Essence non alienatione sed communicatione non generatione emanante sed immanente the Father so begets the Son as that he still possesses him Prov. 8. 22. the Son so goes forth from the Father as that he still abides in him his eternal egress Micah 5. 2. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not by defluxion but immansion I am in the Father and the Father in me saith Christ Joh. 14. 10. Indeed if we speak accurately the Father begets the Son out of himself rather in Essentiâ divinâ than ex essentiâ divinâ Hence the entire Essence is in the Father and the entire Essence is in the Son too and what if it could not be thus in a finite Essence yet why may it not be so in an infinite What if Reason cannot fathom it must therefore Faith reject it I conclude then that Christ is very God and as God hath a right to redeem us his Creatures 2. Jus Idoneitatis as the Son of God he was most fit to be our Redeemer what can be more perfectly congruous than Reconciliation by God's beloved one Adoption by his Natural Son Reparation of his gracious Image by his substantial a shine of Favour by the brightness of his Glory beams of Light by his Wisdom Restitution of Life by the Prince of Life and Mediation between God and Man by the middle Person in the sacred Trinity There be three great goings forth of God into which all others may be resolved the first is that fundamental one of Creation and upon Sins Entry which is but an Apostasie from Creation in comes the second viz. Redemption and out of this as out of a Fountain flows the third and that is Sanctification these hang in order one upon another Unless there had been a Creature and that Apostate there had been no place for Redemption and unless there had been a Redemption there had been no room for Sanctification for God would never have reimplanted his Image of Holiness in a Creature left under the eternal stroke of his Justice nor have plucked away the spot of Sin there where the guilt of Sin is left behind Now albeit it is a most sure Rule that Opera Trinitatis ad extrà sunt indivisa yet among Divines Creation is in a sort peculiarized to the Father as the first Redemption to the Son as the second and Sanctification to the Spirit as the third Person in the Glorious Trinity Thus in these three goings forth of God each person in the Trinity hath his special Shine and that in the very Order of his Subsistence wherefore it was very congruous that the Son of all the Persons in the Trinity should be out Redeemer 3. Jus Conjunctionis he that redeems a Captive must be Persona conjunct a with him and so was Christ with us in a threefold respect 1. Conjunctione naturali he was our Goel Isai. 59. 20. that is our next kinsman by his Incarnation and our Redeemer by his Passion he assumed our Nature into himself that he might redeem us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great God a sucking Child regens Sydera yet sugens Ubera he that ruled the Stars sucked the Breasts The word was made flesh Joh. 1. 14. and a strange making it was all other Creations are as it were extra Deum but here was a Creation in the very person of God The glorious Trinity in the very instant of drawing the Humane Nature exnihilo interweaved
it with the Person of the Son so that it never was any where but there all other Creations stand under the Roof of Providence and Preservation but here the Humane Nature is an Inmate in the very same Person with the Divine all other Creatures have their proper sutable seats and Ubi's in the Sphere of Nature but here 's the Sackcloth of an Humane Body cast upon and the Rush-candle of a Reasonable soul lighted up in the Sun it self The glorious Son of God espoused Flesh and Blood and the Bride-chamber where the knot was tied was the Virgins Womb there was he made of a Woman consubstantial with us as to his Humanity who was consubstantial with the Father as to his Divinity O how great is this Mystery God manifest in the flesh O Domine quà m admirabile nomen tuum non modò mundi hujus staturam admiror non stabilitatem Terrae non Lunae defectum incrementum non Solem semper integrum laborem ejus perpetuum Miror Deum in utero Virginis miror Omnipotentem in cunabulis miror quomodo Verbo Dei caro adhaeserit quomodo incorporeus Deus corporis nostri tegumentum induerit in caeteris aliquae satisfaciant rationes hîc solus me complectitur stupor God never came so near to us as in this wonderful Conjunction In the Creatures we see God above us in the Law we see God against us but here we see Immanuel God with us he is one with us by a natural Conjunction but that 's not all for being in our Nature he became one with us 2. Conjunctione Legali he was our Sponsor or Surety and so in Law one person with us his Stile is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Surety of the covenant Heb. 7. 22. and the Covenant being mutual on both parts from God to Man and from Man to God he is in both respects a Surety of it a Surety on God's part that his Promises should be performed to us and a Surety on our parts that our Debts should be paid to God We were double Debtors to God as Rational Creatures we owed perfect Obedience and as Sinful Creatures we owed eternal Sufferings the first is a debt to God's Holiness and the second to his Justice Now Jesus Christ was our Surety for both a Surety to fulfil all Righteousness for us and the Fidejussorial Bond which he gave for this was his Circumcision for he had no sinful flesh to be cut off but would become a debtor to the whole Law for us and in Circumcision he signed security for it with his own Blood and also a Surety to take our Sins on him Hence the Righteous God who cannot but judge according to truth charged our iniquities upon him Isai. 53. 6. and he as our Surety accepted the charge and those words my sins are not hid from thee Psal. 69. 5. are as St. Jorom thinks spoken ex personâ Christi for he was though not commissor yet susceptor delictorum our Flesh and Blood was taken into his Divine Person and our Sins which could by no means enter in there were yet cast upon him and being cast upon him God exacted satisfaction of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was exacted and he answered Isai. 53. 7. Satisfaction was exacted from him as our Surety and he answered for us and what was his Answer Why I 'le lay down my Life I 'le pour out my Soul saith he let all the Wrath due to those Sins be squeezed into one Cup and I 'le drink it up to the bottom let the Fire of God's Anger drop down from Heaven and I 'le be the Paschal Lamb roasted in it Thus Jesus Christ was a Surety nay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the noblest of Sureties putting his Soul in our Souls stead to bear our Sins and God's Wrath and for this very purpose was he one with us in Nature that he might be one with us in Law too But neither is this all for both these Conjunctions are crowned with a third and so he is one with us 3. Conjunctione Mysticâ Christ is the Head and the Church is the Body and both together make up one mystical Christ 1 Cor. 12. 12. the Head in Heaven and the Body on Earth and the spiritual Continuity between both is one and the same holy Spirit which is on the Head without measure and on the Members according to measure If the Jew ask us where is Christ we can truly answer He is at the right hand of God in Heaven and on Earth loc here is Christ and there is Christ living and breathing in his Saints every Saint is a piece of him and all together are his fulness Eph. 1. 23. so that he doth not count himself complete without them This Conjunction is so near and full of spiritual Sense that a poor Member cannot suffer on Earth but instantly the Head in Heaven cries out of Persecution Acts 9. 4. and even the suffering Member reckons himself sitting in Heaven as long as his Head is there Eph. 2. 6. Thus our Redeemer comes very near unto us in a threefold Conjunction and in each Conjunction there is a rare Condescention In the first he came down into our Natures by a stupendious Incarnation in the second he came down into our Hell by a Fidejussorial Passion in the third he comes down into our Hearts by the Spirits Inhabitation the first opens a way to the second the second is the purchase of the third and the third as in design was a Motive to and as in existence is a Crown upon the Work of Redemption 4. Having considered the Redeemer I pass on to the Price and here I shall reduce all to three Questions 1. What this Price is 2. What manner of Price it is 3. For whom it was paid 1. What this Price is and this is the Humane Nature of Christ as subjected to the Law When the Son of God came forth to redeem us he was made of a woman made under the Law to redeem us that were under the Law Gal. 4. 4 5. Made of a Woman there 's his humane Nature made under the Law there 's his subjection to the Law and the End of all is our Redemption Christ through the eternal Spirit offered up himself to God Heb. 9. 14. and that in a way fully answering the demands of the Law The Law demanded of the Captives two things perfect Obedience from them as rational Creatures and penal Suffering from them as sinful Creatures and Christ gave up his Humane Nature a price both ways in doing and in suffering he gave himself that is his humane Nature for us an offering and a sacrifice Eph. 5. 2. an Offering in his Active Obedience and a Sacrifice in his Passive and both these together were the entire Price of our Redemption 1. Christ gave up himself in his Active Obedience That holy thing his humane Nature as soon as it came out into the World fell a breathing forth
of Holiness burning with zeal for God melting in compassions over Men bowing it self down in miraculous humility and in a rape of love doing all the Will of God even to the last gasp upon the Cross. His thoughts were all births of Holiness his words oracles of Truth his works a fulfilling all Righteousness and his meat and drink was to do his Father's Will He ascended up to the top or pinacle of the Moral Law in the sweetest strains of Love and fetched about the breadth or vast compass of it in the largeness of his Obedience and passed down to the very hemm or border of it in the lowness of his Humility Rather than fail he would be subject to his own Creature Luk. 2. 51. pay tribute to his own Subject Matth. 17. 27. and wash his Disciples feet with those very hands which had all the power in Heaven and Earth in them Joh. 13. 3 4 5. Nay he stooped down as low as the fringe of the Ceremonial Law his sinless flesh was circumcised Luke 2. 21. his holy Mother purified Luk. 2. 22. the true Passeover kept the typical one Matth. 26. 20 21. and so obedientially stood under his own shadow In every respect he was obedient unto death His Obedience was a fair Commentary on the whole Law written in glorious Characters of Holiness and Righteousness all his life long and at his death clasped and sealed up with his precious Blood Thus the Mandatory part of the Law was answered now for the Minatory 2. He gave up himself in his passive obedience he was in some sence crucifyed in the womb in that he was made of his creature and coming forth into the world all his life was a perpetual passion The Gospel shews us the immense God in swadling clouts the builder of all things working as a Carpenter the holy one hurried up and down by a tempting Devil the filler of all things hungry the fountain of living water thirsty the power of God weary the eternal joy of the Father weeping the owner of all things extreme poor and not knowing where to lay his head in his own world Thus as a man of sorrows he passes on towards his Cross one of his own Apostles betraying him another denying him the rest forsaking him the chief Priests bloodily conspiring against him false witnesses unjustly accusing him the tumultuous rabble crying out crucify crucify and Pilate first confessing his innocency and then condemning his person And now arriving at his Cross sorrows break in upon every part his head raked with thorns his face besmeared with spittle his eyes afflicted with the tears of friends his ears filled with the blasphemies of enemies his lips of grace wet with vinegar and gall his hands and feet nailed to the Cross and his sacred body hanging between thieves racked and tortured to death in a Golgotha of stench and rottenness But all this is but the outside of his passion at the same time hell was let loose and from thence the Devils as so many roaring Lyons came with open mouth to devour him and which is much more Heaven thundred over his head and the righteous God as angry as our sins could make him fell a smiting of him Isai. 53. 4. and smote him in his Soul too verse 10. and with smiting wounded and bruised him verse 5. the smart and anguish whereof was so great that he was afraid Hebr 5. 7. and his fear was so high that he began 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to faint away and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be sore amazed Mark 14. 33. and in this amazement the Eclipse was so dark that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 surrounded with sorrows even unto death verse 34. and in this spiritual Siege he falls a praying Father if it be possible let this cup pass from me nevertheless not as I will but as thou wilt Matth. 26. 39. and in prayer he sinks into an agnony His soul became like that poor ship that fell into a place where two seas met the fore-part sticking fast and remaining unmoveable and the hinder-part broken with the violence of the waves Acts 27. 41. Even so here were two seas met a sea of wrath storming against him as our Surety and a sea of love breathing in him after our Redemption His humane will as nature shrunk at the sense of Gods wrath but as reason it stedfastly pointed at the work of our Salvation Redemption stood fast and unmoveable in his heart yet the same heart though without the least spot of sinful contrariety was broken with the waves of amazing horrors and so dreadful was this agony that it cast this grand Heroe the strength of all the Martyrs into a bloody sweat there fell from him great drops of blood Luke 22. 44. The sins of the world ascending up as a vast cloud before Gods Tribunal now came dashing down upon him in an horrible tempest of incomprehensible wrath and this makes him cry nay as the Psalmist hath it Psal. 22. 1. roar out upon the Cross My God! my God! Why hast thou forsaken me Mat. 27. 46. One would have thought at the first blush that the humane nature had been dropt out of his divine person but though that were not yet the sense of Gods favour was for a time suspended from his humane nature Never was sorrow like to his sorrow In all the legal sacrifices there was destructio rei oblatae and all those destructions were summed up in his sufferings As the corn he was bruised as the wine and oil poured out as the Lamb slain and rosted in the fire of Gods wrath and as the scape-goat driven into the dismal wilderness of desertion He did as it were sport in Creation but in Redemption he sweats suffers bleeds and dyes Now his humane nature thus made under the Law both in his active and passive obedience is the complete and integral price of our Redemption I say both in his active and passive obedience for these were not sundred either in existence or merit 1. Not in existence for there was passion in his actions and action in his passions from first to last his obedience was with suffering and his suffering with obedience There was passion in his actions 't was a great suffering for the great Law-giver to be under the Law for the Lord of the Sabbath to observe it The noblest and purest piece of the Law is the knowing and loving of God and yet even in that there was a great suffering for he who eternally knew the Father in an infinity of light now knew him as it were by candle-light in a finite reason he who eternally embraced the Father in an infinity of love now loved him in the narrow compass of a finite will and therefore even in these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he emptied himself as the Apostle speaks Phil. 2. 7. And on the other side there was action in his passion his passions were with knowledge he shut not
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
Glory 1. As to the World of Nature Christ procured two things 1. The Standing of it 2. The Deliverance of it 1. The Standing of it and that in a threefold respect 1. The Standing of it in Being Sin filled it with so much spiritual stench and rottenness that the Power of the holy One would not have endured to have been there supporting and bearing it up in Being if the Death of Christ had not been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sweet-smelling savour Eph. 5. 2. to perfume and sweeten it the World was as it were new founded by the Cross or else Sin that abomination of desolation would have dashed it down about the Sinners Ears Justice if unsatisfied would not have spared so much as the Stage whereon Sin was acted but hurled it down into its first Nullity Christ upholdeth all things by the word of his power Heb. 1. 3. Before Sins entry they stood merely by the word of his Power but since they stand not without the blood of his Cross. Redemption is the great Buttress of Creation as it rears up the little World after its fall so it keeps up the great World from falling 2. The Standing of it in Order When the Prophet describes God's Judgments he speaks as if the old Chaos were come again Loe the earth was without form and void Jer. 4. 23. All the Orders and Harmonies in Nature were at first set by the Wisdom of God and afterwards cemented by the Blood of God or else Sin would have unframed all By Christ all things consist Col. 1. 17. not only subsist in their Beings but consist in their Orders 3. The Standing of it in its Usefulness to us Sin was the blast and forfeiture but Christ is the Purchaser and heir of all things Heb. 1. 2. and in and through him all are as it were new-given to us We became such wretches by Sin that the Earth would not have bore our persons if Christ had not bore our iniquities the Sun in the Firmament would not have lighted the material World if the Sun of Righteousness had not appeared in the spiritual these lower Heavens would not have spun out a day for us if Christ had not purchased the upper ones of Glory the Blood of Creatures should never have been shed for the life of our Bodies if the Blood of God had not been poured out for the Life of our Souls Under the Law before Harvest began the Passeover was killed at Harvest a Sheaf of the first-fruits was brought to the Priest to be offered to God and after Harvest there was the Feast of Tabernacles to bless God for the Fruits of the Earth which by the Jews was kept with Booths and Hosannahs Had not Christ our Passeover been sacrificed for us there would have been no Harvest of Creature-blessings at all and now that there is one the praise of every Sheaf must be brought to Christ the high-priest of good things and in and through him offered up to God therefore there is a spiritual feast of tabernacles under the Gospel Zach. 14. 16. Whilest we sit under the Booths of the Creature we must sing Hosannahs to the Son of God who tabernacled in our flesh and in it merited all comforts for us Every bough of Nature hangs upon his Cross every crum of Bread swims in his Blood every Grape of blessing grows on his Crown of Thorns and all the sweetness in Nature streams out of his Vinegar and Gall. A right-born Christian is the best Philosopher for he sees the Sun of Righteousness in the Luminaries of Heaven the waterings of Christ's Blood in the fruits of the Earth the Word incarnate in Creature-nourishment and the Riches of Christ in all the Riches of Nature All are ours and we are Christ's and Christ is God's 2. Christ by this Price procured the Deliverance of it God made the House of the World for Man and whilest there is Sin in the Inhabitant the Curse-mark is on the House the Heavens wax old as if there were Mothes in them the Stars have their malignant Aspects the Earth hath its Thorns and Thistles and the whole Creation groans and travels with an universal Vanity the Sun groans out his light on the Workers of darkness the Air groans with Vollies of Oaths and Blasphemies and the Earth groans forth its Corn and Wine into the lap of the Riotous and as Sin grows heavier so the Creaturegroans wax lowder every day But at last in and through Christ there shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a restitution of all things Acts 3. 21. the Balm of his Blood will perfectly heal all the stabs and wounds in the Body of Nature the groaning and traveling Creature shall be delivered from the bondage of Corruption Rom. 8. 21. there shall be new heavens and a new earth wherein dwelleth righteousness 2 Pet. 3. 13. and all the steps and traces of the old Curse shall be razed out of the World Thus Christ hath purchased the World of Nature but this as appears by the Purchaser's own 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 6. 33. is not the main bargain but the casting in or overplus thereof therefore 2. Christ by this Price purchased the World of Grace Grace may be considered two ways either as it is in the Map or Charter of the Gospel or as it is in the Subject or receptacle of the Heart and both ways 't is Christ's purchase 1. Grace in the Map or Charter is the Covenant of Grace comprized in the Promises called the Covenant of Promise Eph. 2. 12. In this Covenant there are Promises reaching down as low as the World of Nature and Promises reaching up as high as the World of Glory and betwixt these two run the Promises which water the World of Grace and these are either Promises of Grace such as those I will give an heart to know me Jer. 24. 7. I will circumcise the heart to love me Deut. 30. 6. I will put my laws into their minds and write them in their hearts Heb. 8. 10. I will give a new heart and a new spirit I will take away th◠stony heart and give an heart of flesh Ezek. 36. 26. or else they are Promises to Grace such as those God will justifie the believer Rom. 3. 26. beautifie the meek with salvation Psal. 149. 4. dwell in a broken heart Isai. 57. 15. comfort the mourners fill the hungry and be seen of the pure in heart Matth. 5. 4 6 8. Now all these Promises are the purchase of Christ and the whole Covenant made up of them is the New-testament in his blood 1 Cor. 11. 25. Without his satisfactory Blood there would have been no room for Promises no not for the least twinkling of a Promise to the sons of men for unsatisfied Justice would have hurried all to Hell All the Promises issue out to us in and through Christ the Rivers of Life gushed out of the true Rock the Gospel-wine run forth from the true Vine if
ends aforesaid 1. God decreed this Price to be paid Christ did not glorifie himself in making himself an high-priest or surety but he that said unto him Thou art my son this day have I begotten thee Heb. 5. 5. Christ's Person was begotten out of the Substance of God and his Office as it were begotten out of the Will of God God eternally ordained him to that Office 1 Pet. 1. 20. and in the fulness of time called him to it Heb. 5. 10. and for more assurance superadded his Seal to his Call Joh. 6. 27. and his Oath to both Heb. 7. 21. and all to shew forth his immutable purpose touching the same Christ was booked down for a Redeemer in the eternal Volumes and slain above in the Decree long before he was slain below in time Infinite Love impregnated the divine Will with the Decree of Redemption and that Decree sent forth our Redeemer and put a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon his righteousness Matth. 3. 15. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the cup of wrath Joh. 12. 27. and a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon his death and sufferings Matth. 16. 21. and all this that the mystery of Redemption hid from ages in the will of God Col. 1. 26. might come abroad into the World When the fulness of time was come God sent forth his Son made of a woman made under the Law to redeem them that were under the Law Gal. 4. 4 5. O what a fair window is here opened into God's heart Redemption was decreed and therefore God sent forth his Son the time was decreed and therefore he sent him forth in the fulness of time and the Price was decreed and therefore he sent him forth made of a woman made under the Law that is to take a humane Nature and pay it down in all Obedience as the Price of our Redemption 2. As God decreed this Price to be paid so he accepted it being paid and this includes in it two things 1. That this Price was paid to him 2. That this Price was accepted by him 1. This Price was paid to him Christ offered himself to God Heb. 9. 14. Whether we consider this Price as redemptive from evil or as procurative of good both ways it was paid to God as redemptive from evil it was paid to him as a righteous Law-giver and Judge and as procurative of good it was paid to him as a great Remunerator and faithful Promiser God is the Law-giver against whose Laws we rebelled and God is the Judge who for our rebellions against his Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shut us all up in prison Rom. 11. 32. there we lay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under the judgment of God Rom. 3. 19. and his wrath abode upon us Joh. 3. 36. therefore this Price as redemptive from evil was paid to God as the Law-giver and Judge That Socinian cavil That if this were a proper Redemption the Price should be paid to Sin and Satan because we are redeemed from them is but a mere trifle for God is the supreme Law-giver and Judge he only hath the Keys of Death and Hell strictly and properly Sinners are Prisoners only to him Satan is but as the Jaylor or Under-officer acting under the authority of this Judge the Guilt of Sin is but as the Chains or Fetters binding under the Justice of this Law-giver and who ever read or heard of a Price of Redemption paid to the Jaylor or Fetters and yet upon the payment thereof the Captive is delivered from them both Hence it is that our Saviour Christ was both Mercator and Bellator Mercator as to God to whom he paid the Price and Bellator as against Satan whom he conquered and both these the Apostle expresses together He blotted out the hand-writing nailing it to his cross and spoiled Principalities and powers triumphing over them in it Col. 2. 14 15. He paid God the Price and not Satan he spoiled and triumphed over Satan and not over God Again as this Price as redemptive from evil was paid to God as a Law-giver and Judge so this Price as procurative of good was paid to God as the great Remunerator and faithful Promiser God is a great Remunerator for he rewards according to the condecency of his goodness and a faithful Promiser for he will not suffer one jot or tittle of his Promises to fall to the ground he engaged himself to Christ that his blood should be returned in all good things he gave him the Promise of a seed and to raise it up the Promise of his Spirit and to crown it the Promise of eternal life he bound himself by express compact to make him a light to the Gentiles a covenant to the people and salvation to the ends of the earth Isai. 49. 6 8. Wherefore this Price as procurative of good was paid to God as a Remunerator and Promiser 2. As this Price was paid to God so it was accepted by him for the ends aforesaid Indeed simply and abstractively from his own Decree he was not bound to accept of this price though of an immense and infinite value as for us I say as for us for he might have stood upon the rigour of the Law Do this and live transgress this and die in thine own person the Tables of the Law might never have been put into the Ark nor covered with a Mercy-seat but this is the joy of our Faith that he hath accepted it When Christ was baptized there was a Voice from Heaven This is my beloved Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in whom I am well-pleased Mat. 3. 17. Duo grata vocabula silius dilectus saith an Ancient and that sweet word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 makes up the third When Christ was sacrificed there was a sweet smell to God Eph. 5. 2. God cries out I have found a ransom Joh 33. 24. and Christ It is finished Joh. 19. 30. Afterwards when he came into the Grave off flew the bands of Death Acts 24. 24. as a pregnant evidence that Justice was satisfied he was taken from prison and from judgment Isai. 53. 8. because all was paid God's Power raised him up and God's Justice could say nothing against it And when he was risen from the dead he raises up the Faith of his Disciples Why do thoughts arise in your hearts saith he Luk. 24. 38. Do you doubt whether I am he who paid down the Price of Redemption Behold my hands and my feet fossus est saccus manavit pretium orbis the Sack of my Humanity was broke and out run the Price of Redemption Do you scruple whether that Price were accepted of God or not Lo here are the returns of it I 'le breath the holy Ghost upon you I 'le betrust the Gospel with you go preach it to every creature make the World know that Redemption Remission Grace Peace Sanctity Salvation are the returns of my Blood And afterwards just at his parting he blessed them and
Acts as to the rest appear as Extraministerial Blots and Errata's those Invitations to the Gospel-feast which as to the Elect are the cordial wooings and beseechings of God himself as to the rest look like the words of mere men speaking at random and without Commission for alas why should they come to that Feast for whom nothing is prepared How should they eat and drink for whom the Lamb was never slain Wherefore I conclude that Christ died for all mens so far as to found the truth of the Ministery towards them 4. I argue from the Blessings purchased by Christ's Death one great Blessing is Salvation on Gospel Terms Lapsed Angels must be damned but Men nay all Men may be saved on Gospel-terms there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a common Salvation to them and O what a blessing is this especially to such as live under the Gospel there is nothing stands between them and Heaven but their own Will they will not come to Christ that they may have life Oh! what would the damned Spirits in Hell give for such a door of Hope as hath no other bar but what is in their own Hearts how would they sweat and strive with tears and strong cries to enter in at it A second Blessing is the Patience of God which waits upon Sinners and by some glimmerings of Mercy leads them to repentance A third Blessing is the Dispensation of Gifts even in the Wilderness of the Pagan-world there are Moral Vertues and in the Eden of the Church there are even in those that perish some touches of the holy Ghost tastes of the heavenly Gift and feelings of the Powers of the World to come and whence are these but from the Death of Christ As David called the water of Bethlehem the blood of his worthies so may I call these Blessings the blood of Christ. Wherefore Christ died so far for all as to procure some Blessings for them 5. I argue from the Unbelief of Men which is wonderfully aggravated in Scripture through Jesus Christ there is a real offer of Grace made but Unbelief receives it in vain 2 Cor. 6. 1. great Salvation is prepared 〈◊〉 â—nbelief neglects it Heb. 2. 3. Eternal 〈◊〉 is promised but Unbelief comes short of it Heb. 4. 1. the Kingdom of Heaven comes nigh to men but Unbelief draws back from it Heb. 10. 39. God himself bears witness that there is Life in his Son even for all if they believe but Unbelief saith No to it and doth what it can to make him a liar 1 Joh. 5. 10. Christ is set forth before our eyes as the great Expiatory Sacrifice and evidently set forth as if he were crucified among us his Blood runs fresh in the Veins of the Gospel but Unbelief recrucifies the Son of God Heb. 6. 6. tramples his precious blood under foot Heb. 10. 29. and doth as it were nullifie his glorious Sacrifice so that as to final Unbelievers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there no more remaineth a sacrifice Heb. 10. 26. as to their Salvation 't is as if there were no Sacrifice at all for them But if Christ died not for all men how can these things be How can those men receive Grace in vain for whom it was never procured or neglect Salvation for whom it was never prepared How can they fall short of eternal Rest for whom it was never purchased or draw back from the Kingdom of Heaven which never approached unto them How can there be life in Christ for thosâ— for whom he never died and if not 〈◊〉 way doth their Unbelief give God the lye How can they recrucifie the Son of God for whom he was never crucified or trample on that precious Blood which was never shed for them The Devils as full of malice as they are against Christ are never said to do it and why are men charged with it I take it because men have some share in him and Devils none at all 6. I argue from the Death of Christ which hath a superexcellent Redundance of Merit in it not only because of its intrinsecal value but because of the divine Ordination there are unsearchable riches in Christ enough to pay all mens Debts there are Pleonasms of Grace in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grace superabounded saith the Apostle 1 Tim. 1. 14. Salvation flows out from him actually upon all Believers and by a glorious supereffluence it would run over upon all men if they did believe As it was with the Widows litte Pot of Oil 2 Kings 4. 6. the Oil did run till all the Vessels were full and then it staid the Widow called for another Vessel and if she had had many more there the Oil in the Pot would have filled them all Even so pardon the Comparison it is with the immense Sea of Christ's Merits it actually fills all the Vessels of Faith and then it stays as it were for want of Vessels mean-while Christ calls and cries out for more and if all men would come and bring their Vessels to him he would fill them all doubtless if all men did believe all would see the Glory of God all would have the Rivers of living water flowing in them all would feel spiritual Miracles wrought in their Hearts by that Christ who sits at the right hand of Power and consequently all would find an experimental witness in themselves that Christ died for them all 7. I argue from the general and large Expressions in Scripture touching Christ and his Death Christ died for all 2 Cor. 5. 15. for every man Heb. 2. 9. he gave himself for the world Joh. 6. 51. for the whole world 1 Joh. 2. 2. he is stiled the Saviour of the world 1 Joh. 4. 14. and his Salvation is called a common salvation Jude Ver. 3. a salvation prepared before the face of all people Luk. 2. 31. and flowing forth to the ends of the earth Isai. 49. 6. the Gospel of this Salvation is to be preached to all nations Matth. 28. 19. and to every creature Mark 16. 15. there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grace bringing salvation to all men Tit. 2. 11. a door of Hope open to them because Christ gave himself a ransom for all 1 Tim. 2. 6. I know not what could be more emphatical to point out the Universality of Redemption But you 'l say all these general Expressions do but denote genera singulorum some of all sorts the World of the Elect or the All of Believers In answer to which I shall only put two Quaeries 1. If those general Expressions denote only the World of the Elect or the All of Believers why is it not said in Scripture that God elected all and every man the World and the whole World in that sence 't is as true that God elected them all as 't is that Christ died for them all Why then doth the holy Spirit altogether forbear those general Expressions in the matter of Election which it useth in the matter of
Hos. 9. 7. Now the Heart when this Principle is in it hates and abhorrs the taste of this poison the smell of this vomit the touch of this menstruous cloth the sight or appearance of this filthy excrement the thought of this enmity to God and the very presence of this abominable thing this hatred is the very life and spirit of Repentance As the love of Sin is the vinculum unionis or vital spirit whereby the Soul and Sin are intimately united together so the hatred of Sin is the solutio vinculi or the extinction of that vital spirit whereby the Soul and Sin are separated one from another 3. As it is a Principle of actual Reformation or forsaking of Sin and this is no other than the two former Principles of Sorrow and Hatred conspiring together to make away with Sin Sorrow nails the old Man with all his members upon the Cross there to die in pains and agonies and Hatred pierces into his very Heart and le ts out his vital Blood I mean the love of Sin that he may be sure to die and not revive again where these two are a man suffers in the flesh and ceases from sin 1 Pet. 4. 1. he cannot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commit sin 1 Joh. 3. 9. not so as he did before Sorrow forbids it to be the joy of his way and Hatred forbids it to be the love of his Heart and both cast it out as an unclean thing causing God's departure from the Soul 3. As to the Affections there is a Principle which tunes and harmonizes them and that in a threefold respect 1. 'T is a Principle reductive of the Affections to the Rule of Reason God in Creation made Man a Lord over Brutes anointed Reason to reign over the Affections but as soon as Man rebelled against God all within him and without him was hurled into confusion Without the brute Beasts rebelled against his person and within the brutish Lusts rebelled against his Reason but when converting Grace reduces Man into order again then the beasts of the field are at peace with him Joh 5. 23. and the Affections of the Heart throw down their arms and confess their homage to the Kingdom of Reason This Principle makes a man able to rule over his own spirit Prov. 16. 32. and say with Authority to one Affection Go and it goeth and to another come and it cometh 'T is true Moral Vertue doth in its way subject the Affections to Reason but this supernatural Principle doth it in a more excellent manner there the Subjection is to Reason as the supreme Faculty of the Soul but here it is to it as the candle of the Lord even for his sake who lighted it up for the guidance of the blind Faculties there it is to Reason as a natural Light but here it is to it as supernaturally illuminated The holy Spirit makes the Truths of the Gospel to become the Law of the mind and this Law of the mind rules over the Affections the Affections are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Woman-part in us the head of this woman is the Man or Reason and the head of this Man is Christ and his holy unction 2. 'T is a Principle moderative of the Affections as to the things of the World Before Conversion the Earth hath its Throne in the Heart but this Principle shakes the earth out of her place before the Affections are as Sails spread open to the gales of the World but this Principle contracts and folds them up lest the spirit of the World should fill them Earthly things are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the smallest things of all 1 Cor. 6. 2. and where this Principle is a very small portion of them will suffice Agur's dimensum Daniels pulse our Saviours daily bread Pauls food and raiment Luther's Herring any thing with the word of blessing will serve the turn when there is little or nothing without still there is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a self-sufficiency of holy content within and when there is a concourse or affluence of all outward blessings this Principle is as Balast to keep the Heart from drowning and overwhelming it self therein there is such an holy allay upon the Soul that in the lowest ebbs of adversity it possesses all things in its God and in the highest tides of prosperity it will not be possessed by any thing in the World Alas saith the Soul all this is but thick clay and why should I lade my Eagle-affections with it All this is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much fancy and why should an immortal Soul be set upon it The whole World is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a figure or shadow and that Time which invelopes it is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 time contracted and contracted into a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so the Apostle calls the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the now world 2 Tim. 4. 10. Wherefore a shadow of Affections is big enough for a figure and the shortest glance of the Heart long enough for a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a transient and momentany thing which perishes with the very using The World in Scripture is set out as a nullity a thing that is not Prov. 23. 5. and this Principle deals with it as such it makes a man rejoyce as if he rejoiced not and buy as if he possessed not the Affections like translated Enoch are not found here below because God hath translated them 3. 'T is a Principle inflammative of the Affections towards God and the things of God before the Affections run down to the World as their Centre but this Principle turns the stream of the Soul upward towards God now Love which is the Key of the heart opens unlocks it unto God Desire which is Love in motion goes out in holy breathings and thirstings after him and if he stay away from the Soul Hope which is Love in expectation looks and waits for his approaches to the Soul and when he doth approach thither Delight which is Love in rest or acquiescence joys and keeps sabbath in his presence and lest this Sabbath should be broken Fear which is the Soul's Sentinel watches against Sin as the great make-bate and incendiary and when Sin offers to enter the Soul Hatred which is the Soul's Guard shuts the doors against it with an holy displicency and antipathy and if it do enter there Anger which is the Soul's Sword strikes at it with indignation and Sorrow which is the Soul's Issue vents and lets out the corrupt blood and humours out of it and which is the heat and height of all Zeal sets the Soul on fire and makes it burn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that which is good for the Glory of God who is the supreme Good and against the commission of Sin which is the supreme Evil. Thus the whole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trade or converse of the Affections is in heaven Phil. 3. 20. This Principle