of the divine Image left free but have as a learned Bishop speaks habitatorem Diabolum and it appears that a proud Devil dwells under the same roof because men seek to be justified thereby 2. He keeps on the Captive's Chains he sooths up the Old Man as if there were no such thing as a New-creature and flatters the earthly Members as if there were no such place as Heaven he blows up the miserable Captive into proud reflexes as if he had Reason enough to span all Mysteries and Will enough to teem all Graces out of the dead Womb of Nature He stands at the right hand of Original Corruption brooding and fly-blowing corrupt Nature into Concupiscences Concupiscences into Acts Acts by iteration into Habits and Customs which are a second corrupt Nature and all this while he keeps the House in peace that the Captive may sleep on in his Chains And if the Chains rattle too much in crying Scandals he lines them with some Moralities If legal Convictions make them too hot he sprinkles and cools them with some presumptions of Mercy if they be weighty and pressing upon Conscience he lightens them with some forms of Godliness if after all this the Captive will yet awake he shall if Satan can do it Dives-like open his Eyes in Torments and Desperation shall swallow him up for ever He works all manner of ways in Men that he may keep on their Chains and add one link of filth and guilt to another 3. He keeps the Captive as much as in him lies within the Walls of the Prison Oh! what serpentine Windings what circumventing Methods what untraceable Depths What lying Promises what shews of Happiness doth he use to keep them there He is well content to allow the Ambitious one his Pinacles of Honour the Covetous his Bags of Mammon the Voluptuous his Paradise of carnal pleasures the Curious his fine-spun Cobwebs of School-notions every Captive his peceatum in deliciis his beloved Corruption so as they will but stay where they are in a state of Wrath. 3. Having seen the Captive and Captivity let us pass on to consider the Redeemer and here I would first premise that no Creature could redeem us out of this Captivity Sin is an infinite evil objectively infinite 't is a fighting against an infinite Majesty a striving against infinite Sovereignty an enmity to infinite Holiness a provocation to infinite Justice a Deicidium a striking at the very Life and Being of God God hath no other Opposite but Sin and were it possible that the least drop of it could get into him he would instantly cease to be God and now where shall God have satisfaction for such an evil as this Shall the Brutal World be a Sacrifice for the Rational Alas the blood of bulls and goats cannot take away sin Can the Captive do ought in it Can he wear off his Chains with repentant Tears or work them off with after-holiness Alas the Captive is in love with his Chains and therefore at a vast distance from Repentance and Holiness But if he had both doubtless those repentant Tears would be black or salt in some measure and therefore want a Laver that Holiness in comparison of spotless Perfection would be but as a filthy Rag and therefore want a Cover But suppose he had such tears as are the pure Blood of a filial heart without any blackness or saltness in them and such Holiness as is pure Linnen fine and white without any spot in it yet all this must be of free Grace and nothing of his own and then how can he who sins ex proprio satisfie ex alieno But admit that these Graces were his own too yet how can finite Graces satisfie for an infinite Evil There is no proportion at all between finite and infinite But you 'l say Sin is infinite objectively and so are Repentance and Holiness too therefore they may satisfie for Sin I answer The difference is vast for Sin is measured by the Object and therefore being against an infinite God is in a sort infinite but Satisfaction is measured by the Subject and therefore Repentance and Holiness being subjectively finite cannot satisfie for Sin But you 'l yet reply These Graces flow from an infinite Spirit and therefore may satisfie for Sin I answer This is the grand disproportion between those works which Christ works for us as a Surety and those works which the Spirit works in us as a Sanctifier In the first there is God and Man in one Person and therefore they are of an infinite Dignity but not so in the second and therefore they are but of a finite Value The forlorn Captive can by no means help himself and what shall he do Shall he pray in aid of the holy Angels But O! what trembling fits would there be in them What paleness in the Cherubims at such a task But suppose they could all be induced to become a Sacrifice for us would the holy One open his Eyes upon such a Satisfaction But if he did what would become of them How soon would our Debts empty all their Coffers and God's Wrath break all their backs and who should redeem these Redeemers Therefore every Creature must say 't is not in me to redeem This premised the Redeemer is the Lord Jesus Christ the true Immanuel the Word made Flesh the Man God's Fellow the great Trismegist a Royal Priest Priestly Prophet and Prophetical King all in one a Priest upon his Throne a Couquerour on his Cross a Healer by his Wounds Oh! could we see his Glory his Head is a Fountain of holy Oil his Hairs woolly with Eternity his Eyes flaming with Omniscience his Feet brassed with invincible Power his Robe of Righteousness as long and broad as the Law his Girdle of Truth all of pure Gold his Heart graven with the Names of Saints and his tender Bowels shewing themselves through his bleeding Wounds This is the Saviour of the World and Redeemer of Man this is he and he hath a threefold Right to be so 1. Jus Proprietatis as God 2. Jus Idoneitatis as the Son of God 3. Jus Conjunctionis as Man as a Surety for Men and as a Head to his Church 1. Jus Proprietatis as God who should redeem a Creature but the true Owner And who is he but God the Creator Ovem perditam quis requirit says Tertullian nonne qui perdidit Quis autem perdidit nonne qui habuit Quis autem habuit nonne cujus fuit Homo non alterius res est quà m Creatoris He that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truly a Saviour as the Expression is Joh. 4. 42. must be God indeed Should one mere Creature redeem another he should ipso facto pluck away a Creature from his Creator inasmuch as Redemption is a greater Tie than Creation Now Jesus Christ who came to redeem us is very God not a Metaphorical but the true God 1 Joh. 5. 20. not a petty but the great
't was that he might succour the tempted Heb. 2. 18. Which way soever Satan turns himself still he is under God as the supreme Moderator But the spiritual world is not all the Material World is also under his dominions the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Wheel of Nature is all turned about by his counsel the Heavens with all their Luminaries rapid Wheelings spinnings of Time and hovering indulgent influences are under his Ordinance his immense hand spans them Isai. 48. 19. at once twirling them about with an indefatigable Motion and squeezing out their quickning influences into the lower World 't is he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 5. 45. raises up the Sun to rule the day and the Moon and Stars to rule the night the Air with all its Meteors is at his command he maketh the vapours to ascend from the ends of the earth Psal. 135. 7. and forms them into Clouds in an admirable and exact proportion the airy and watery parts ballancing each other Job 37. 16. These are the Bottles of Heaven when he breaks a Bottle down comes a refreshing showre when he turns and tosses a Bottle 't is by his counsel Job 37. 12. The Winds are all in God's hand Prov. 30. 4. and when he lets out any of them 't is by weight Job 28. 25. just so much and no more and 't is to fulfil his will Psal. 148. 8. and when one command is done it returns by its circuits to execute another Eccl. 1. 6. Thunder is God's majestick Voice and Lightning his glittering Arrow both are at his beck and say to him Here we are Job 38. 35. The treasures of Snow and Hail he purses up in the Clouds and those pay them out again according to his pleasure The stupendious Sea is but a little Babe in his almighty Arms Clouds and darkness are its swadling-band Job 38. 9. and the hollow of the Earth its Cradle there he rocks and rules it as he pleaseth if it cry and roar he stills and rebukes it till he lull it fast asleep in a calm The vast Earth is but instar puncti before him at his command are all the living Creatures the greedy Ravens were Caterers for Elijah untrained Kine faithful carriers of the Ark the dumb Ass a reprover to the Prophet clamorous Dogs moved not their tongues at departing Israel Laban's Cattle change colour to pay Jacob's wages Peter's Fish brought Tribute-money in his mouth and when proud Pharaoh said Who is the Lord an answer was sent him by wonderful hosts of Frogs and Flies Lice and Locusts proclaiming the sovereignty of their great Maker and Master In summ Man is the Epitome of all the rest and in governing him God governs all Man hath an inward Principality of Reason and Will yet still he is under the Almighty and All-wise Moderator who rules and disposes the hearts of men as he pleaseth 'T was but his touch on their hearts and Saul had a band 1 Sam. 10. 26. 'T was but his turning the key in Lydia's heart and the Gospel had entrance Acts 16. 14. Titus went to the Corinthians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 8. 17. a word importing high liberty yet God put it into his heart Ver. 16. The King's heart and who can be freer than he is in the hand of the Lord as the rivers of waters he turneth it whither he will Prov. 21. 1. he turneth it whither he will there is the sovereignty of Providence yet he turneth it as the Rivers of waters there is the salving of Humane Liberty For as when the Husbandman leads the Waters this and that way by Channels and Trenches they lose nothing of their natural fluency so when God turns the hearts of men to such and such Objects they part with nothing of their natural liberty God is infinitely greater than our hearts wiser than our reason and freer than our liberty therefore he is able and worthy to rule over us in our freest actions Lastly as his gubernative Providence is over all Creatures so 't is over all Events the greatest Events are not above it When Kingdoms are tossed and bandied up and down like a Tennis-ball Isai. 22. 18. not one Event can fly out of the bounds of Providence the smallest are not below it not a Sparrow falls to the ground without it not a hair but 't is numbred by it he is maximus in minimis the most natural Effects are but casual till his free concourse makes them certain The Iron with all its gravity is not sure to sink 2 Kings 6. 6. the Fire with all its fury is not sure to burn Dan. 3. 27. The most casual effects are not casual to him when the Lot is cast into the lap the whole disposing thereof is of the Lord Prov. 16. 33. When a Bow was drawn at a venture 1 Kings 22. 34. Providence sent it as a certain messenger of death to the King of Israel Thus far I have been surveying the hosts of Creatures and Events I now procede to demonstrate that God is the great and universal Governour over them all For 1. He hath an absolute Authority over all his just Title is King of kings and Lord of lords all the Sphere of Nature and World of Creatures was of his making he that ruled over Nullity it self in their Creation is worthy to rule over all Creatures by his Providence but because Authority is liveless without presence therefore 2. His presence is every where Creatures lie in the shell of Time and Place Angels have their definitive Ubi the Body of Christ which subsists in an infinite Person is circumscribed by a finite place but God is every where present he is higher than Heaven deeper than Hell longer than Time and greater than Place and who like him to be universal Governour If he were only on the Throne of Heaven how should the Footstool of the Earth be ordered If his hand only spanned the celestial Spheres what should the Sea do But he is every where where-ever any Creature is there is I AM supporting and governing it But because power is the Crown of presence therefore 3. He is Almighty the only potentate 1 Tim. 6. 15. power belongs to him nay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 1. 19. a pleonasm of power such as can do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 3. 20. superexcessively above all thoughts of men No wonder then if the Omnipotent reign who should reign else he can call things that are not Rom. 4. 17. even a World of Creatures out of the barren Womb of Nullity and a Church of New-creatures out of the dead Womb of Nature He is a God doing wonders Exod. 15. 11. Wonders to us but none to himself for all things are easie to Omnipotence his Government can have no blemishes because his Power can have no obstacles But because Powers hands cannot be without Wisdoms eyes therefore 4. He is Infinite in Wisdom to manage all He is a God of knowledge 1
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
the holy Spirit drops some moral Vertues and Beams of light from whence have issued many excellent Sayings some of which the holy Spirit hath so far owned as to quote them in his own Book But the Father doth in a special manner love and the Son did in a special manner die for the Elect. Hence proportionably the holy Spirit works in them after more glorious strains of Power and Grace as a Spirit of Grace and Supplication he melts them into Repentance as a Spirit of Faith he makes them catch hold upon Christ for Righteousness and Life as a Spirit of Wisdom he unveils their hearts and makes the Light to shine out of Darkness as a Spirit of Liberty he unshackles and unbinds their Wills and makes them free indeed in the ways of God and as a Spirit of Truth and Holiness he leads them into Truth and by inward Law-engravings moulds and changes them into it Moreover the holy Spirit after such glorious workings on them comes and dwells in them and that intimately in the very secrets of their hearts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will indwel in them saith he 2 Cor. 6. 16. there are two in 's to denote an intimate inhabitation as if God could never be near enough to them As in Christ Personal who is the Head there is God in the flesh by an hypostatical Union so in Christ Mystical which is the Body there is God in the Flesh by a gracious Inhabitation and to shew that he is there he cries Abba Father in their Devotions he is a Spirit of Love in their charities a Spirit of Power in their infirmities a Spirit of Comfort in their distresses and a Spirit of Glory in their sufferings Seeing then the holy Spirit who works in men more or less according to the Fathers Love and Sons Merits works in such a special way in the Elect 't is as clear as if it were written with a Sun-beam that the Father loves them and the Son died for them in a special way Hence we find these three folded and wrapt up together by the Apostle Elect according to the foreknowledge of the Father through sanctification of the Spirit and sprinkling of the blood of Jesus Christ 1 Pet. 1. 2. And again The Grace of our Lord Jesus Christ the love of God and the communion of the holy Ghost be with you all 2 Cor. 13. 14 If the Father's Love and the Son's Blood had respected all men as much as the Elect doubtless the holy Spirit who in Subsistence procedes and in Operations works from them both would have converted all as well as the Elect why then are not all men actually converted Is it because the holy Spirit works not equally in all or because the holy Spirit is resisted in some Is it because the holy Spirit works not equally in all I answer That the Spirit is sent forth from the Father and the Son and works exactly according as it is sent the inward impulsive Cause of pouring out the Spirit is the Father's Love and the outward meritorious cause of it is the Son's Blood Wherefore if the Father equally love all and the Son equally died for all the Spirit works equally in all for there can be no breach in the sacred Trinity Or is it because the Spirit is resisted in some I answer Their resistance is a grand Obstacle to the work but if the Spirit did roll away the Stone and new-mould the Heart and work the Will in all as he doth in the Elect that Obstacle would at last be removed out of the way 5. I argue from the Blessings purchased Christ's Death is more or less respective of men as it is more or less procurative of Blessings for them Christ purchased a Salvability for all but over and besides he purchased many choice Blessings for the Elect he purchased Repentance for them for he is a prince and a saviour to give repentance to Israel Acts 5. 31. He purchased a room for Repentance even for all men but he purchased Repentance it self for his chosen Israel he purchased Faith for them Unto you it is given for Christs sake to believe in him Phil. 1. 29. For others he purchased a ground-work for Faith but for them he purchased the very Grace of Faith he purchased effectual Vocation for them others have a Call by the Gospel but these have a Call by the Gospel coming in power and in the holy Ghost and in much assurance he purchased Holiness and Sanctification for them Indeed there is no man living on the Earth but if he did really believe he should have the rivers of living water the Spirit of holiness flowing in his heart Joh. 7. 38. but the Elect were destined and chosen in Christ to be holy Eph. 1. 4. and Christ sanctified himself in a special manner for them that they might be sanctified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in truth actually truly Joh. 17. 19. Lastly he purchased Heaven and Glory for them others may have Heaven upon believing but these shall certainly arrive at it these are the sheep to which Christ gives eternal life Joh. 10. 28. these are the sons which without fail shall be brought to Glory Heb. 2. 10. Now seeing Christ purchased so many Blessings for the Elect 't is evident he died for them in a special way 6. I argue from the Intercession of Christ. Christ intercedes for men more or less proportionably as he more or less respected them in his Death for his Death is the foundation of his Intercession the very same Blood of Christ which as shed on Earth made Satisfaction as presented in Heaven makes Intercession Now how far doth Christ intercede in Heaven What doth his Blood speak there For all men it speaks thus Father let them all be saved on Gospel-terms but for the Elect it speaks thus Father let them have Repentance this the Apostle hints out Him hath God exalted with his right hand to be a prince a saviour to give repentance to Israel Acts 5. 31. Israels Repentance on Earth comes from Christ exalted in Heaven for there he intercedes for it by his Merits and from thence he works it by his Spirit Again it speaks for them thus Father let them be made a willing people this I gather from the 110. Psalm where we find Christ sitting at the right hand of God Ver. 1. and sitting there he intercedes for us and from this Session and Intercession comes forth a willing people Ver. 3. Here 's the true original of spiritual willingness the right Hand of God which is a right Hand of Power works it in our Hearts and works it at the instance of Christ who sits and intercedes there for it Again it speaks for them thus Father sanctifie them with thy Grace preserve them with thy Power and crown them with thy Glory in Heaven Thus Christ in his sweet Prayer a little before his bitter Passion interceded for them for their Sanctification Sanctifie them
in God's Eternity which is Nunc stans it is sure in God's Immutability which is ever the same and the seal upon all this is God's unerrable and infallible Knowledge including within it unvariable and unchangeable Love to his people God is the Father of lights with whom there is no variableness nor shadow of turning James 1. 17. The visible corporeal Sun rides circuit round the World but whilest he salutes one Hemisphear in the turn he leaves a dark shadow on the other but God is an immutable and supercelestial Sun there can be no shadow in his eternal and unconvertible Light Neither are the various changes among the Creatures shadows cast by any turn in God or his Will but events ordered and disposed by him And because the Apostle speaks in this Verse of perfect gifts and in the next of Regeneration by God's Will therefore there is a further sence in it That if the Father of Lights purpose to make the Day-star arise in any poor Soul his gracious purpose never turns away from that Soul nor leaves it in the dark shadow of Death The Names of the Elect are all indelibly written in God's Book and if the Scripture cannot be dissolved Joh. 10. 35. surely the Book of life must be irrasible Saint Austin on those words Deleantur de libro viventium cum justis non scribantur Psal. 69. 28. raises an Objection si homo dixit Quod scripsi scripsi Deus quemquam scribit delet quomodo isti inde delentur ubi nunquam scripti sunt To which he answers Hoc dictum est secundùm spem ipsorum quia ibi se scriptos putabant Quid est deleantur de libro viventium ipsis constet non illos ibi esse Deleantur ergo secundùm spem ipsorum secundùm autem aequitatem tuam non scribantur In a word whatsoever God doth in his Decrees is immutably the same his Decrees are as Mountains of Brass Zach. 6. 1. unremoveable by any Creature because situate in the Eternal Will The strength or eternity of Israel will not lye or repent 2 Sam. 15. 29. If God's Time cannot lye but will infallibly shew forth the Verity of his Promises and Prophecies surely God's Eternity cannot lye wherein he decrees and knows all The World is full of Vicissitudes Matter is in a perpetual Flux the Glass of Time is running out and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Wheel of Nature is running round but all the while God's Will is immoveable it doth not rowl about with the Heavens rise or set with the Sun or ebb and flow with the Sea but sits King for ever and ever upon the Throne of its own Immobility Apud te Domine rerum omnium instabilium stant causae rerum omnium mutabilium immutabiles manent origines omnium irrationalium temporalium sempiternae vivunt rationes Now besides what hath been said out of Scripture to prove the Immutability of his Decrees these Reasons may be offered 1. The Decrees of God are Immanent and Eternal Acts in God therefore cannot but be Unchangeable God in framing his Decrees non egreditur extra seipsum goes not out from his own Eternity 2. As the Eternity of Futures proves an Eternity in God's Decrees so the Immutability of Futures proves an Immutability in his Decrees If the Decrees which are the Basis of Futurition may be changed then that which was future by the Decree may yet cease to be future sine positione ejus in esse actuali which is impossible If a new Decree be made in succession after a former then the thing decreed begins to be future which is also impossible 3. If the divine Decrees should change Oh! what amazing Changes what an horrible Tempest must needs ensue Must not God's own dwelling-house even his glorious Eternity sink and fall to the ground Non enim est vera Aeternitas ubi oritur nova voluntas nec est immortalis Voluntas quae alia alia est Must not God's eternal Prescience fall a doubting and faltring about every Future Seeing God cannot now know his own works no not a moment before their actual Existence because even then their being may be prevented by a Change in his Will May not eternal Grace and Truth lose their glorious light and Jesus Christ the Sun of Righteousness drop out of the Gospel-orb and all the Starry Promises in the Word and lightsom Comforts in the Saints go out in a moment leaving all in darkness and confusion May not the Evangelical Banquet let down to poor Worms be called back again into Heaven and the precious Blood of Christ return again into its Veins and his Humane Nature be cast away into nothing and every Saint instead of Grace and Peace in his heart may have a Lye in his right hand and lie down in sorrow Nay in such a case must there not fall a Change upon the very Being of God himself And seeing every Change is a kind of Death must not the Deity suffer and as it were die in this Mutation All which astonishing Catastrophes being to be for ever abhorred I conclude that God's Decrees must needs be Immutable as long as there is any Stability in his Eternity Infallibility in his Prescience Sureness in his Grace and Truth or Immortality in his Life or Essence 4. The Decrees of God are crowned with Infallibility as to the Event the Event is so certain that the Spirit of God in Scripture speaks of future things as if they were already done Behold saith Enoch in the morning of the World the Lord cometh with ten thousand of his Saints as if he had been then in the Clouds coming to Judgment Jesus Christ cries out of God forsaking and men piercing him Psal. 22. 1. and 16. as if he had then been upon the Cross with all the wrath of God and fury of men upon him Whom he did predestinate saith St. Paul Rom. 8. 30. them he called whom he called them he justified whom he justified them he glorified he speaks as if all the Elect were already in Heaven Hence God is said to be Isai. 45. 11. as the Sept. there hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Maker of things to come the Event is as certain as if it were already done Now for the understanding of this point we must distinguish of Events either they are good things or else evil viz. sins Touching the first the Decree of God is Effective touching the last the Decree of God is Permissive The first come to pass Deo efficiente the last Deo permittente but both do fall out infallibly 1. Those Events which fall under his Effective Decree do fall out infallibly This is clear upon a double Account 1. The Will of God is Causa Causarum an Universal Supreme Cause having all things under it It reigns over all the armies in heaven and the inhabitants of the earth Dan. 4. 35. The poor Sparrow is no more forgotten by it than
God before he loved us contrary to that of the Apostle 1 Joh. 4. 19. To love as moved by the attractive goodness of the Object is to love like a man but to love Blackamores then give them beauty to love enemies and then overcome them with love is to love like God whose Grace is pure Grace whose Love is all from himself which is emphatically implied in that remarkable reduplication Mark 13. 20. The elect whom he hath chosen as if our Saviour should have said In Election there is nothing but pure Election like that speech of God I will be gracious to whom I will be gracious in which there is nothing but Will and Grace Will and Grace doubled as the only reason of it self But if all the rest might consist yet where is the Efficacy of it If Election be founded on foreseen Faith and Perseverance then it affords no help at all to any man in the way to Heaven How can that saith a Learned Bishop be the cause leading infallibly in the way to Eternal Life which cometh not so much as into consideration untill a man have run out his race in Faith and Godliness and be arrived at Heavens Gates Such a falsly named Predestination might more truly be called Postdestination but call it as they please it enacteth only per modum legis that men thus living and dying shall be received into Heaven but it doth not per modum decreti operantis infallibly work those Graces whereby men are brought unto Heaven If Election take its rise from the last gasp of persevering Faith and Holiness then how came the poor Church by the Chain of Graces on her neck the Bracelets on her hands the Crown of Gold on her head Whence had she her fine Linnen Wedding-garment Gold tried in the fire These are not Natures Riches but Pearls of Grace common Providence gives no such gifts wherefore they are the love-tokens of Election sent indeed in time unto the Church but prepared for her in Eternity O how much better were it that the Sun should be snatched out of the World than that the Influences of electing Love should be suspended from the Church All her light and life holiness and comfort comes down from God in these precious Beams But the Remonstrants instead of these heavenly influences have framed such an Election as hath no more influence on the Faith and Holiness of the Church than a Sun set up at Domesday would have upon the World that was before it it is so far from working that it presupposes all the Faith and Holiness of the Church even to the last minute of Perseverance 2. 'T is evident from the Predestination of Jesus Christ who was God's chosen servant Matth. 12. 18. The Lamb foreordained 1 Pet. 1. 20. and as St. Austin stiles him Praeolarissimum lumen praedestinationis gratiae he was as man predestinated unto the superlative glory of the Hypostatical Union and this high Predestination was not out of any foreseen holiness in his Humane nature for all that did flow out of the Hypostatical Union but it was ex mera gratia Respondeatur quaeso saith the same Father ille homo ut à Verbo patri coaeterno in unitatem personae assumptus silius Dei unigenitus esset unde hoc meruerit quid egit ante quid credidit quid petivit ut ad hanc ineffabilem excellentiam perveniret Nonne faciente suscipiente verbo ipse homo ex quo esse coepit silius Dei unicus esse coepit Nonne filium Dei unicum foemina illa gratiâ plena concepit Nonne de Spiritu sancto virgine Mariâ Dei filius unicus natus non carnis cupidine sed singulari Dei munere Respondeat hic homo Deo si audeat dicat Cur non ego si audierit O homo tu quis es qui respondeas Deo nec sic cohibeat sed augeat impudentiam dicat Quomodo audio tu quis es O homo cùm sim quod audio id est homo quod est ille de quo ago cur non sim quod ille At enim gratiâ ille talis tantus est cur diversa est gratia ubi natura communisest Certè non est acceptio personarum apud Deum Quis non dico Christianus sed insanus haec dicat Apparuit it aque nobis in nostro capite ipse fons gratiae unde secundùm uninscujusque mensuram se per cuncta ejus membra diffundit sicut est praedestinatus ille unus ut caput nostrum esset it a multi praedestinati sumus ut membra ejus essemus Humana hîc merita conticescant quae perierunt per Adam regnet quae regnat Dei gratia per Jesum Christum Surely the Members must not be set above the Head The Members were not elected to the beatifical vision out of foreseen Faith and Perseverance when the Head was elected to the Hypostatical Union out of mere Grace The elect Stones in Zion were not laid for their orient lustre and beauty when the precious Corner-stone who bears up all the building was laid with a Behold in a wonder of Grace and Love 3. 'T is utterly impossible that Faith and Perseverance should be the causes or antecedents to Election when these are the fruits and effects thereof If we search the Scripture for the Well-head of these we shall find it to be in the Decree of Election Therefore when the Apostle blesses God for the work of Faith in the Thessalonians he elevates his praises as high as Election it self knowing brethren beloved your Election of God 1 Thess. 1. 4. And in the very same strain of praise blessing God for blessing the Ephesians with all spiritual blessings in Christ amongst which Faith cannot but be a prime blessing he sets forth the eternal Rule of dispensing them he hath blessed us with all spiritual blessings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according as he hath chosen us Eph. 1. 3 and 4. Where it is plain that those whom God blesseth with Faith and Perseverance he chuseth unto Faith and Perseverance because he blesses according as he chuses The Remonstrants strangely interpret these words he hath chosen us in Christ that is say they being in him in the divine Prescience But this Interpretation cannot stand the Apostle saith not he hath chosen us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but he hath chosen us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in him that is in Christ now where in all the Scripture do the words in Christ import our being in Christ in the divine Prescience The words in Christ in such Scriptures as relate to Justification or Adoption do import our being in Christ by actual Faith but in such Scriptures as relate to Election they do import that all the Grace and Glory prepared in Election is conferred in and through Christ this appears in that famous place 2 Tim. 1. 9. Who hath saved us
payment from another wherefore Christ's Blood and Righteousness are meritorious as for us not merely by their intrinsecal dignity but by the divine acceptation God receiving them as on our behalf Whence it clearly appears that the divine Will doth guide the Merit of Christ in all its procurements and how then doth the Merit of Christ guide the divine Will in its eternal Election Can it guide its Guide Can it go before its Leader Surely that divine Will which goes before those meritorious procurements by its Acceptation doth not follow after them in its eternal Decrees 5. The Father is the first Person in the sacred Trinity and works from himself the Son is the second and works from the Father Thus he tells us that he can do nothing of himself but what he seeth the Father do Joh. 5. 19. And in his Prayer to his Father he saith Thine they were and thou gavest them me Joh. 17. 6. Thine they were by Election and thou gavest them me as the peculiar purchase of my Passion But now if Christ by his Merits do found the very Decree of Election is not the Order of working in the sacred Trinity inverted Is not the Son the first Origine of our Salvation Doth not the Father even in his Eternal Election work from the Son Might not the Scripture rather have said that the Elect were given by the Son to the Father than by the Father to the Son Wherefore to me it seems most congruous to say That the Fathers Love laid the first plot of our Salvation and then the Sons Blood purchased Grace and Glory for us I shall shut up all with an Answer to an Objection This Thesis that Christ did not merit the Decree of Election seems to abase Christ as if he were a mere medium for the executing of Election nay to nullifie his Merits for it supposes that God doth amare peccatores ad salutem etiam extra Christum that God doth destinate eternal Life to them even without a Mediator and then what necessity is there at all of Christ's Merits I answer Far be it from every Christian to abase and nullifie the Merits of Christ but as I take it the Thesis aforesaid doth neither of these Not abase Christ as a mere medium under the Decree of Election for though he merited not the Decree of Election yet must his praise be ever glorious and his Name above every name in that he is both the glorious Head of the Elect and the meritorious Fountain of all the blessings and good things of Election In Eternity the Elect are predestinated to be conformed to his Image as the first-born of all and in time they are called justified sanctified and glorified in and through him as the purchaser of all Neither doth he vilifie Christ who calls him the grand Medium for the executing of Election the Apostle cries up Christ by those glorious Titles The head of the Church the beginning the first-born from the dead one who hath the primacy or preeminence in all things Col. 1. 18. yet immediatly after puts all under the Father's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ver. 19. His Decree or good pleasure did preordain and direct all Neither doth this Thesis nullifie the Merits of Christ for these consist not in procuring the Decree of Election but in procuring Grace and Glory and these he procured though not the Decree it self Neither doth it at all follow that if Christ merited not the very Decree then God doth amare peccatores ad salutem extra Christum or destinate Eternal life to them without a Mediator For seeing Christ is predestinated to be the Head of the Elect and Fountain of all Grace and Glory unto them and the Elect are predestinated to be the Body of Christ and to receive all Grace and Glory in and through him and both these Predestinations are simultaneous in the heart of God and framed together in the same instant of Eternity There is not nor cannot be any colour at all to say that God doth love sinners extra Christum or destinate Eternal life to them without a Mediator When God in free Election resolves with himself such individual persons shall by an effectual Call be united to Christ as members of his Body and being such shall be washed in his blood filled with his Spirit and at last crowned with his everlasting Salvation when he resolves every grain shall come through Joseph's hands every particle of Grace every income of the holy Spirit every glimpse of Divine Favour every beam of glory in Heaven shall pass through Jesus Christ's hands nay through his very Heart-blood and crucified Flesh unto the Elect Doth he now love them extra Christum Doth he yet destinate them to Eternal life without a Mediator Undoubtedly he doth not If therefore you ask me what necessity there is of Christs merits I must answer That all Grace and Glory Sanctity and Salvation Faith and Fruition are thereby purchased and procured for the Elect. The pure fountain of Election rises of it self in the Will of God but the gracious streams thereof issue forth through the bleeding Wounds of Christ. CHAP. V. Of Gods Decree of Reprobation as touching Men. HAving treated of the Decree of Election as respective of men I proceed to the Decree of Reprobation as it relates to them In the Old Testament we find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Septuagint rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and importing as much as reprobare to reprobate or reject In the New Testament we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importing a rejectaneous or disallowed person and rather pointing out man's State than God's Act. But to pass over the word Reprobation is that Eternal Decree of God whereby he purposes in himself not to give Grace and Glory to some individual persons lying in the Mass of Humane Corruption but to leave them to final sin and for the same to punish them with Eternal Damnation In this Decree the Divine Will hath as I may so say a Triple Act For 1. It purposes not to give Grace and Glory to some persons and this is called among Divines Preterition or Non-election and is of all other the most proper act of Reprobation as it stands in opposition to Election Hence Reprobates are called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rest or residue in opposition to the Elect Rom. 11. 7. the nunquam noti or never known Matth. 7. 23. in opposition to the foreknown and the not written in the book of life Revel 13. 8. in opposition to the written ones whose names are enrolled in Heaven 2. It purposes to leave them to final sin I say final sin for God permits sin even in the Elect but final sin only in the Reprobate Thus God suffered the Nations to walk in their own ways Acts 14. 16. and thereby gave them pereundi licentiam Thus he hardneth whom he will Rom. 9. 18. and hardening in
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
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
Creature can preserve it self and this is clear 1. From the Creatures Station even the highest Seraphin stands juxta non esse at the brink of Nullity his Being is between two Nothings Nothing negative and Nothing privative and as his passage from Nothing into Being could not be without an infinite Power creating so his natural fall from Being into Nothing would certainly be without an infinite Power conserving Creatur a habet redire ad non esse à se if God should but say to the highest Angel Tolle quod tuum est abi he must immediately away into Nullity All Creatures by their natural vanity press downwards towards nothing as their own Centre and none but the Almighty shoulders can bear them up in Being 2. From God's Royal Prerogative which the Scripture most emphatically decyphers out as it were in Figures of Glory He only hath immortality 1 Tim. 6. 16. as if there were none at all in Angels and Rational Spirits Nay there is None besides him 1 Sam. 2. 2. as if there were no Being at all in the Creature And the reason of these expressions is this God hath Being and Immortality originally from himself but the Creature hath them but derivatively and in a dependence upon him wherefore in comparison of his Being Creatures are but nullities and in comparison of his Immortality Angels are but smoak But now if a Creature could preserve it self in Being and so immortalize it self it would become a Self-subsistence and consequently a God unto it self 2. That no Creature can preserve another I mean as a principal Agent and this is evident for 1. If one Creature might so preserve another it should be a God to it yet so weak as not to preserve it self But if it could preserve another it must be by some transfusion of virtue into it and that but finite for more a Creature cannot give and then if God transfuse as much virtue into the Creature conserved as the Creature conservant did the Creature conserved might subsist of it self and be a God to it self 2. The nature of Conservation evinces this What is it but an Influx of Being Now suppose all the Angels in Heaven would try to guard the poorest Worm in the Earth and that but for one moment only what could they do towards an Influx of Being being only streams from God as light from the Sun If the Sun be gone who can keep light in the Air If Jehovah withdraw who can keep Being in the Creature All the Creatures are as I may so say sensible of this dependance and look up to God for their preservation Psal. 104. 27. which leads me to the next thing 3. That the preservation of all is from God as of him so through him are all thing Rom. 11. 36. and this appears 1. By a survey of all the Creatures Angels are under God the strongest of Spirits but cannot subsist one moment without him he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 1. 7. he is making the Angels even to this day by a daily Conservation their Immortality is a continual Spiration from the Father of Spirits The Heavens are the strongest of Bodies yet cannot stand alone God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 building his stories in the Heavens Amos 9. 6. he is still a building of them or else all those glorious Arches would totter down If he be but angry the Pillars of Heaven tremble and are agast Job 26. 11. If he withdraw his hand all the heavenly Volumes pass away as a Scroll and out go the fair Letters of Sun Moon and Stars in the twinkling of an Eye The Earth is the Centre of the World and as to Sense it hangs upon nothing as if it were only poised by its own gravity but this created Centre is bore up by the infinite Centre of all Being and as to Faith and Reason hangs upon him The pillars of it are the Lord's 1 Sam. 2. 8. he by his strength setteth fast the mountains Psal. 65. 6. or else they would be wavering towards nullity The Sea is a vast spreading Element but lest it should be contracted into nothing it is held in the hollow of his hand Isai. 40. 12. and that imports no less than a preservative comprehension All the numberless Birds in the Air Beasts in the Earth and Fishes in the Sea wait on him for their preservation the sending forth of his Spirit is their Being the opening of his hand their Provision and the shadow of his wings their Protection not a Sparrow forgotten before him not a poor Fly without an infinite Preserver Man who is the Epitome of all the rest cannot but own him O how soon would the earthen Pitcher break if he did not keep it how soon would the Lamp of the Soul go out if he did not light it even every moment Hence God is stiled the preserver of men Job 7. 20. a most universal preserver even from the utmost hairs which are numbred by him Matth. 10. 30. unto the inmost spirit which is preserved by his visitation Job 10. 12. Thus running through the whole Catalogue of Creatures we must conclude with St. Austin Deus est per omnia diffusus non ut qualitas mundi sed ut substantia cratrix sine labore regens sine onere continens omnia 2. By the very nature of Preservation what is it but continuata Creatio God is still a making the Angels and building the Heavens my Father worketh hitherto saith Christ Joh. 5. 17. He doth per intimam operationem continuò facere Creatura saith a famous School-man quamdiu est creatura Deo quia pro quolibet instanti habet esse à Deo Preservation is but the eeking out of Creation and therefore can be from no other but God alone Omnia in illo subsistunt à quo creata sunt But to pass on 4. The preservation of all is from God according to his Decree and this is evinced by these Reasons 1. Either God preserves Creatures naturally or freely not naturally for then he should preserve them perpetually and so every Fly must run parallel in Eternity with an Angel nor naturally for then he should preserve them uniformly and so every mortal body would subsist without food as well as the immaterial Spirits therefore he preserves them freely There be various ways of Preservation viz. Preservation of Creatures as to their Being and as to their adjuncts of order beauty goodness and truth Preservation of them as to their individuals and as to their kinds Preservation of individuals by means and without means preservation of them in perpetuum and for certain periods of time Now all this variety of Preservations doth evidently display the glorious liberty of the divine Will in the dispensing thereof Angels are preserved in their individual Beings and that in perpetuum and that without means but the Nodus perpetuitatis is the divine pleasure or else their Immortality would dissolve in a moment Men Beasts and
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
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.
it stands in the Law absolutely is Death punishment as it stands there in relation to a finite Creature is eternal Death the first was really suffered by Christ and the second could not be justly exacted of him for he paid down the whole sum of Sufferings all at once and so swallowed up Death in victory As to that of the Worm I answer the Worm attends not Sin imputed but Sin inherent 't is bred out of the putrefaction of Conscience and that putrefaction is from the in-being of Sin Now Christ being withot spot suffered punishment not as it follows Sin inherent but as it follows Sin imputed and so he suffered the same punishment for the main as was due to us 3. Christ suffered this punishment in our stead he died 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for us Rom. 5. 8. and which is more emphatical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in stead of many Matth. 20. 28. the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth sometimes in Scripture signifie only the utility or benefit of another but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly imports a Subrogation or Substitution of one in the Room of another and so Christ as our Surety died in our room or stead Hence the Apostle argues thus If one died for all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then all died 2 Cor. 5. 15. all died in the death of one in as much as that one died as the Surety of all Hence our Sins were condemned in his flesh Rom. 8. 3. and so condemned there that upon Gospel terms they are remitted to us But unless he had stood in our room divine Justice could neither have adjudged him to punishment nor yet have admitted us to an absolution from Sin 4. Suffering thus in our stead he satisfied both God's vindictive Justice and minatory Law 1. He satisfied God's vindictive Justice God is a righteous God a God that loveth righteousness and hateth iniquity nay he so perfectly hateth it that his pure eyes cannot look upon it and his righteous hands cannot but punish it he will by no means clear the guilty Exod. 34. 7. not unless his Justice be satisfied for he is a righteous judge 2 Tim. 4. 8. so righteous that he cannot but do right Gen. 18. 25. his judgment is righteous judgment Rom. 3. 8. and every sin must have a righteous recompense Heb. 2. 2. and no wonder for Sin is an horrible Ataxy and God will not inordinatum dimittere the subjection of a rational Creature to its Creator is indispensable God whilest God must be above and the Creature whilest a Creature below and this dependance so far as it is broken off by Sin must be salved up by punishment or else God loses his dominion over his Creature This is that which the Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the righteousness of God Rom. 1. 32. and this is so naturally in him that the very Heathens knew it by the light of Nature The Viper upon Paul's hand made the Barbarians cry out of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 28. 4. Now what doth this vindictive Justice require Not precisely that the Sinner himself should be punished for then Redemption should be impossible but that the Sin should be punished and so it was in Christ he for our debt was cast into Prison and paid every farthing of it The damned in Hell pay a little and a little and can never satisfie but he paid down the total sum of Sufferings all at once they are always striving with God's wrath but he wrastled with it and prevailed Hence in Isai. 49. Ver. 3. he is called Israel a Prince with God His Sufferings were so satisfactory to divine Justice that the pains of death could not hold him Acts 2. 24. neither could the Prison of Wrath detain him Isai. 53. 8. and all because there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a redemption of transgressions Heb. 9. 15. that is a compensation or satisfaction made to divine Justice for them I go to my Father saith he and ye shall see me no more Joh. 16. 10. Justice did not stop him in his passage to Heaven neither did his Father send him back again to mend his work You shall see me no more no more bleeding under the burthen of Sin no more paying down sufferings to divine Justice for all 's discharged and to assure us of it God who received the sum pawns Heaven and Earth in mortgage that he will forgive our Sins without any further satisfaction Jer. 31. 34 35 36. By all which it appears that Justice was fully satisfied But here 't will be objected That the innocent should suffer for the nocent is unjust that which is such cannot satisfie Justice I answer 'T is unjust if the innocent suffer compulsorily but not if he suffer freely 't is unjust if the innocent sink under his sufferings but not if he be able to bear them 't is unjust if there be no good in his sufferings commensurate to the evil but not if the evil be exceeded by the subsequent good 't is unjust if the innocent stand in no relation to the nocent for whom he suffers but not if he stand in relation to him Suppose a natural relation Saul's Sons were hanged up for Saul's sins 2 Sam. 21. 9. Suppose a political relation seventy thousand fall for David's sin 2 Sam. 24. 15. which makes him cry out Lo I have sinned but these sheep what have they done Suppose a voluntary relation Sureties must pay for their Principals and that not only in Money-matters but in Capital punishments thus the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 engaged life for life which the Apostle seems to insinuate in that passage Peradventure for a good man some would even dare to die Rom. 5. 7. and why then may not Christ who by all these ways is conjoin'd to us naturally as a Man legally as a Surety and mystically as a Head justly suffer for us Especially seeing there was free Action in his Passion victorious Strength under his Burthen and the penal Evil crowned by such a grand Good as Redemption is why may not he justly suffer for us The Scriptures are positive in it Christ died for the ungodly Rom. 5. 6 the just for the unjust 1 Pet. 3. 18. and one for all 2 Cor. 5. 14. Wherefore if humane Reason will not subscribe it fights against God himself 2. He satisfied the Minatory Law for this is no other than the voice of vindictive Justice uttering Death and a Curse against Sinners and to satisfie this he died and died an accursed Death in their room But you 'l say though he died for us yet the Law is not satisfied because it requires that the Sinner himself should die thou shalt die the death Gen. 2. 17. and cursed is he that doth not all the words of this Law Deut. 27. 26. in which places he and thou relate to the person of the Sinner and therefore though Vindictive Justice as in it self might have been satisfied with punishing Sin
can truly say to the Covetous God is my gold Job 22. 25. to the Ambitious God is my glory Psal. 3. 3. to the Voluptuous God is my delight Isai. 58. 14. to the Souldier God is my buckler and high tower Psal. 18. 2. to the Mariner God is my broad rivers and streams Isai. 33. 21. to the Potentates and Emperours of the World God is my crown and diadem Isai. 28. 5. and to those who with Esau have enough of the World Jacob-like I have all Gen. 33. 11. all in one even in God alone Such Resolutions as these are the proper Issues of this purposing Principle this makes the Will free indeed before it was free in Naturals but now in Spirituals which is freedom indeed When the Will fixes it self upon the Creature as its End it is in straits in a house of bondage Take the World in its own place 't is a spacious Looking-glass of God's Power and Goodness but take it as a man's End and Happiness 't is too strait and narrow for the immortal Spirit to breathe in Hence carnal Men even in the fulness of sufficiency are yet instraits Job 20. 22. but when the Will through this purposing Principle fixes it self upon God as its End 't is free indeed The Rabbins call God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Place and a large one he is no less than an Infinity and Immensity of Goodness such as no desire or out-going of the Will can ever pass thorough Here there is Room enough for an immortal Spirit Goodness enough to satiate the rational Appetite for ever Now as the desiring Principle is Love in the Will in its first Plantation so this purposing Principle is Love further rooted and grounded in the same Faculty 3. In that it is a resting Principle such as enclines and disposes the Will to a double rest in God 1. To a Rest of Innitence 2. To a Rest of Complacence 1. To a Rest of Innitence it inclines the Will to lean and roll it self upon God and to set its faith and hope in him hereby the Heart hath an access unto God and casts and ventures it self upon him for all its happiness as being fully resolved in it self to be happy only in him And this is no other than Faith in the Will considered ut in ultimo termino in God its only resting-place We which believe saith the Apostle do enter into rest Heb. 4. 3. Faith makes a man cease from himself and enter into rest by a fiducial repose on God's All-sufficiency 2. To a Rest of Complacency it enclines the Will to delight in the Almighty Isai. 58. 14. and count him its exceeding joy Psal. 43. 4. Hereby the Soul dwells at ease or lodges in goodness as the Original hath it Psal. 25. 13. hereby it lies down in the bosom of bliss and hath peace for its tabernacle Job 5. 24. God was the Levites inheritance Deut. 18. 2. As the purposing Principle makes a man a spiritual Levite so the resting Principle gives a man an inheritance in God and this is Love in its triumph and joy inheriting all things in Gods Mercy and glorious All-sufficiency 2. This Principle of Rectitude or Holiness sets the Will right in reference to the true Means The true Means is Jesus Christ the Mediator the only way into the Holy of Holies is through the Veil of his flesh We are in a treble Incapacity of returning unto God our ultimate End We are in the Darkness of Sin and see not the right path thither and as to this Christ is the way as a Prophet teaching us by his Spirit and Word We are in the Guiltiness of Sin and dare not approach thither and as to this Christ is the way as a Priest offering up his Blood and Righteousness for us We are in the Impotency and Enmity of Sin and cannot will not of our selves return thither and as to this Christ is the way as a King subduing and ruling us by his gracious Sceptre God hath sealed Christ to all these Offices for this very end to bring us home to himself Now this Principle sets the Will right in reference to Christ in all his Offices 1. Take him as a Prophet this Principle sets the Heart right in a threefold respect 1. 'T is a Principle of humble Teachableness God who is the Soul's Centre dwelling in Light unapproachable and Christ who is in the Father's bosom being the great revealer of him this Principle enclines the Will to hearken to Christ the ear is opened or revealed to hear the great Prophet in all things There is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or readiness of mind to let in every beam of Light and catch at every drop of Truth which falls from Christ. Before Man was a Wolf and a Lion for bruitish untractableness but now a little child may lead him Isai. 11. 6. even the least truth or message from Christ he will not be unruly or break away from it for a World but meekness and humility make him as a little Child ruleable by every word of Christ. 2. 'T is a Principle of Faith ready to receive Christ in the name of a Prophet Christ doth no sooner usher in a Truth into the Soul but this Principle clasps about it with fiducial embraces and says This is a beam from the Sun of righteousness this is a message from the Angel of the Covenant sent on purpose to setch me away to God Hereby the Soul is disposed to believe Christ's Words and receive his Testimony 3. 'T is a Principle of Love ready to embrace Christ as the Angel of God's face or presence and kiss the Son as revealing holy secrets from the Fathers bosom This Principle hangs upon Christ's myrrh-dropping lips and when he speaks it catches up his words as the words of eternal life every Truth is received in Love as from Christ's hand and above all Christ himself is very precious because he is the brightness of glory 2. Take him as a Priest this Principle sets the Heart right towards him Under the Law the Levites were given to the Priest under the Gospel those who are spiritual Levites are given to Christ the High-priest Now the Principle whereby they are given to Christ as a Priest is double 1. 'T is a Principle of Faith enclining the Soul to wash in the Laver of Christ's Blood and wrap up it self in the Robe of his Righteousness This is called in Scripture trusting in Christs name Matth. 12. 21. faith in his blood Rom. 3. 25. receiving the atonement Rom. 5. 11. and receiving the gift of righteousness Rom. 5. 17. When a Soul comes up out of the wilderness of Sin to return to God all the way it leans upon Jesus Christ Cant. 8. 5. 2. 'T is a Principle of Love enclining the Soul to love Jesus Christ as its Priest When once there are Faith-glances in the Understanding at Christ crucified and Faith-rollings in the Will upon him the holy Fire called a vehement
Flame or as it is in the Original the Flame of God Cant. 8. 6. kindles upon the heart and makes it burn with true love to Christ Oh! says the Soul this is he who made the Robe of Righteousness for me and how much love was there in every thread of it This is he who drunk off the Cup of trembling for me and how much wrath did my sins squeez into it When on Earth he bore my sins upon the Cross and now in Heaven he bears my name upon his heart his Person is all desires his Blood all preciousness his Righteousness all glory his Love all heights and depths and breadths surpassing knowledge and who can chuse but love him There is no high Priest or Sacrifice but himself no Balm or healing but in his Wounds no Intercessor above but his Blood and Righteousness no Beauty or Glory in all the visible World like that in his Cross and how can the heart refuse his Espousals This is a Principle of sweet closure with Christ this makes the Soul breathe after nay approach to Christ and when it hath a being in him such is the holy aspiration of this Principle that still it desires to be more perfectly and intimately in him no embraces near enough there 's too much distance in every union When the Soul is brother and sister and mother to him still 't would be nearer nothing less than one spirit 1 Cor. 6. 17. and when 't is so in some measure still it presses hard after more oneness with him Oh! that the Veil of darkness were quite off that the remnants of separating Corruption were quite out Oh! for more gales of Faith and Prayer to blow up this holy Fire for more effusions of the holy Unction to feed and enflame it Thus this Principle is hiatus Voluntatis the opening or thirsty gaping of the Will for more and more of Christ and all that it may dwell in God who is Love it self 3. Take him as a King this Principle sets the Heart right towards him Hence a man becomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a fit posture towards the kingdom of God Luk. 9. 62. and that in a threefold respect 1. This Principle is a Principle of Faith God made Christ a King Faith owns him as such God gave him all the power in heaven and earth and Faith gives him all the power in the upper and lower Faculties of the Soul This Principle rests upon him as a King able to put all his enemies under his feet Are there strong holds of Sin in us this Principle rests on him as the power of God to cast them down Are there Armies of temptations round about us this Principle rests on him as the Captain of salvation to scatter them As soon as this Principle is in the Soul the Soul is no longer where it was but translated into the kingdom of Christ Col. 1. 13. Before it was in a region of Darkness but now in a place of marvellous Light its native soil was spiritual Sodom and Egypt where Sin is a Law but now it is in the Dominions of Christ where the Law of the Spirit frees from the Law of sin and because after the Law or Reign of Sin is broken the remnants or reliques of Corruption are still in us therefore this Principle doth in a wonderful manner rest upon Christ for a more thorough purging out thereof 2. This Principle is a Principle of Love disposing the Soul to love Christ as a Melchisedek a king of righteousness and to kiss his sceptre as a sceptre of righteousness This Principle desires and delights above all places to dwell in Immanuels land and by a holy acquiescence under his Law it sits down as it were in the kingdom of God Hence the Heart is willing that Christ should reign over it that all his Enemies should be made his footstool even those that dwell in its own bosom if he come search for darling Lusts there this Principle will open every fold and unlock every secret place of the Heart to discover them If he come and slay them with the Sword of his mouth this Principle will be consenting to their death and pray So let all thine enemies perish O Lord even all the remainders of Corruption lying in my Heart 3. This Principle is a Principle of Obedience and this is no other but the two former Principles of Faith and Love conspiring together to do the Will of Christ. Christ is at the right hand of God and the Soul by Faith and Love is at the right hand of Christ Psal. 45. 9. ready to hear and do all his pleasure Ver. 10. Faith hath two Eyes whilest one is upon the propitiatory Cross the other is upon the holy Crown of Jesus Love hath two Hands and whil'st one is thrust into his side and bleeding Wounds the other is busie in keeping his righteous Laws and Commands No sooner doth a Command drop down from him but Faith catches it up Oh! says Faith this comes from the King of Kings and must be done and this great King says Love obeyed for me even to the Cross and how can I do less than obey him His commandments are all right his yoke easie his service freedom and his love constraining 3. This Principle sets the Will into a right Frame in respect of that great Obstacle Sin Sin separates between God and the Soul but this Principle separates between the Soul and Sin and this in three respects 1. As it is a Principle of Evangelical Sorrow Sin is contracted with pleasure and must be dissolved with sorrow and this dissolution will not be kindly unless the Sorrow be Evangelical Legal Sorrow is a preparative to Conversion but Evangelical is an essential ingredient in it in Legal sorrow the Heart breaks under the Fears of Hell and Death but in Evangelical it thaws under the Beams of free Grace it melts for the exceeding sinfulness of Sin it bleeds over the bleeding Wounds of Christ it grieves at the grievings of the holy Spirit it blushes and shames it self for the stains cast upon Gods Glory it is offended full fraught with displicency at its many great offences of the divine Majesty This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sorrow according to God 2 Cor. 7. 10. Sorrow for Sin as Sin such as God would have This turns the sweet morsels of Sin into bitter herbs and the pleasant streams of lust into blood hereby Sin is in some degree loosened out of the Heart 2. As it is a Principle of hatred enclining the Will to hate every false way The Scripture sets out Sin as a very odious thing 't is the poyson of asps Rom. 3. 13. the dogs vomit 2 Pet. 2. 22. a menstruous cloth Isai. 30. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the superfluity or excrement of all evil Jam. 1. 21. enmity to God Rom. 8. 7. the abominable thing which God hates Jer. 44. 4. and that with great hatred
but a resurrection Oh! my nothingness in Spirituals there must be a creation or I shall never be any thing Oh! the miserable down-cast when I fell from God into my self I can never get up again unless I be unhinged and unselved unless the Spirit lift me up out of my own Iness and Egoity Oh! that I were once out of my own carnal Reason and in the light of life that I were once out of mine own rebellious Will and in the will of God if ever I live 't is not I but Christ in me if ever I labour 't is not I but Grace in me I can write an I upon nothing but my sins if ever I be true to God 't is the holy anointing if ever I be willing 't is the day of God's power Oh! the Cross-bars in my perverse Heart none can shoot them back but the Almighty fingers Oh! the Plague of Apostasie in my lying Heart nothing can heal it but the holy unction if God do not write his Law in my heart there will be nothing but wickedness there if he do not let down some holy Fire into my Affections there will be nothing but Earth there Flesh is Grass and God Glory Man nothing and Grace all God's Mercy is all and the Willer or Runner nothing God's Encrease is all and the Planter or Waterer nothing Thus in Conversion all glorying is cut off and pride stained God as a God is very high upon his Throne-of free Grace and Man as Man very low upon the Dunghill of his own baseness The little ones enter into the Land of Promise the poor are evangelized the dry Wilderness gapes for distillations of Grace the poor weeping soul which bears the precious seed of Self-nothingness and mourns after a supply from free Grace alone shall be sure of the sheaf of comfort at last But now if God in working Conversion doth only put the Will in aequilibrio whether it will turn or not then the Method is quite another thing Lie not O Man upon thy face shake off the dust of Creature-weakness talk no more of thy poverty and wretchedness cry not out for a Resurrection or Creation trouble not the Almighty Spirit and Grace all 's in thine own power already will and live for ever in the sweat of thine own improvements nill and all the power of Grace cannot change thee will and take the Crown of thy self-differencing Glory â—â—ll and all the breathings and inspirations of the holy Spirit must fly away from the Birth and from the Womb. Adam left thee in the common Mass God gives thee the common Grace but thou O Man must make thy self differ from others by a right use of that Grace which they neglect Beatae vitae firmamentum est sibi fidere trust in thy own heart thy way is in thy self thy Will is the great Umpire whether thou wilt be God's or not After all the swasions of Precepts and Promises after creating and quickning Grace hath done its utmost after the living Spirit hath tried to write the Law in thee shall all this be something or nothing Shall the new Creature come forth or not Which shall abide in thy Heart Law or Lust Thou thy self must determine the business God made the Heart and all the Wheels therein but the Motion is thine own Christ hath all the power in Heaven and Earth but the actual Turn is in thine own hand alone Thus according to this Doctrine Man is exalted and God is abased free Will hath the Throne and free Grace waits upon her Man in his first Transgression would have been a God in his Understanding and now in his Conversion he becomes one in his Will turning the Scale of Grace one way or other as he pleaseth 2. Having proved in general that God works Conversion in an insuperable way I procede to prove it in particular with respect to the two Instants of Conversion 1. As to the first Instant God works the Habits or Principles of Grace in an insuperable way and to make this appear 1. Let us compare them with the Remonstrants posse convertere They because they would own somewhat more than mere moral Grace in Regeneration tell us potentiam credendi ante omnia conferri dicimus per irresistibilem gratiam Now if the posse convertere be wrought in an insuperable way why should not the Habits or Principles of Grace be so wrought how is the Wills Liberty impeached by the one more than by the other Which way can the Will resist the infusion of the one more than of the other I know no difference between them as to these things Wherefore supposing what I have proved before that there are such Habits of Grace it follows that they are wrought in an insuperable way 2. There is in Man's Soul an obediential Capacity to receive the Habits or Principles of Grace there is a Capacity and therefore God who fills all things can fill it there is an obediential Capacity and therefore God when ever he fills it fills it in an insuperable way for this obediential Capacity is no other than that whereby the Soul as to the receiving of gracious Principles stands in obedience to God's power and as it stands in obedience to God's power it cannot resist To have an Obediential Capacity and not stand in obedience to God's power is one Contradiction and to stand in obedience to Gods power and yet to resist is another Wherefore the Soul receiving gracious Principles from God in its obediential Capacity receives them in such a way as excludes resistance Add hereunto that if the infusion of gracious Principles can be hindred then it must be hindred either by the habitual pravity of the Soul or by the sinful Act of the Will but neither of these can do it not the habitual pravity of the Soul for then it should hinder always and in all persons for it is in all and whilest it is there it hinders and whilest it hinders it cannot be removed because there is no other way of removing it but by those gracious Principles and by consequence there should be no Capacity at all in the Soul to receive gracious Principles nor yet can the sinful Act of the Will hinder it for the Will doth not receive gracious Principles by its Act and those which it doth not receive by its Act it cannot refuse by its Act but it receives them in its obediential Capacity and therefore in an insuperable way 3. The Covenant of Grace evidences this to us I shall instance in two famous places the one is that A new heart will I give you and a new spirit will I put within you I will take away the stony heart out of your flesh and give you an heart of flesh I will put my Spirit within you and cause you to walk in my statutes Ezek. 36. 26 27. The other is that I will put my Laws in their inward parts and write them in their hearts and will