Affections are inflamed towards God and here 's the holy Fire which makes our hearts burn within us towards him Every way there is a wonderful Analogy between the Principles of the New Creature and the Properties of the Word which plainly speaks forth the aptness and congrulty of the Word to be a Means or Instrument of Conversion 2. How far or in what sence may the Word be called a Means or Instrument thereof In answer whereunto I shall first lay down two things as common Concessions and then come to the main Quaere The two Concessions are these 1. That the Word is a Means or Instrument of the Preparatives to Conversion 't is as a fire and a hammer Jer. 23. 29. When the holy Ghost blows in this Fire upon the Conscience every Sin looks like a Spark of Hell when the Almighty Arms set home this hammer it breaks the rocky Heart all to pieces No sooner doth the Commandment come home to the Heart but sin revives and the sinner dies Rom. 7. 9. the Sin which before lay as dead in the sleepy Conscience now lives and gnaws upon the Heart as if the never-dying Worm were there the sinner who before was alive in his own Self-righteousness and Self-sufficiency now is a dead man one who hath the sentence of death in himself and feels as it were the pangs of Hell in Conscience 2. That the Word is a Means or Instrument to reduce the Principles of Grace into actual Conversion When God stirs up and flutters over the Nest of gracious Principles 't is by the wings of the Spirit and Word when the Spices of the Garden flow out 't is from the North and South wind the Spirit blowing in Threatnings or Promises That which makes the Roots of Graces cast forth themselves into Acts is the Dew of auxiliary Grace and that Dew falls with the Manna of the Word That Grace with our Spirit which stirs up the Principles of Grace into exercise comes in the clothing or investiture of some holy Truth or other Hence the Apostle counts it one of his Master-pieces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to stir up pure minds by his Epistles 2. Pet. 3. 1. These two Concessions being laid down the main Quaere is touching the production of gracious Principles Whether as to that the Word may not be an Instrument in God's Hand Many learned Divines speak of the Word as operating only morally and objectively Mr. Pemble distinguishes thus Instruments are either cooperative or passive and the Word must be one of the two cooperative it is not moving or working on the Soul by any inward force of it self it is therefore in it self a passive instrument working only per modum objecti now no Object whatsoever hath any power per se to work any thing on the Organ but is only an occasion of working And a little after he saith thus I cannot better express the manner how the holy Ghost useth the Word in the work of Sanctification than by a similitude Christ meeting a dead Coarse in the City of Nain touches the Bier and utters these words Young man I say unto thee arise but could these words do any thing to raise him No 't was Christ's invisible power that quickned the dead not his words which only declared what he meant to do by his power So in this matter of Conversion Christ bids us believe and repent but these Commands work nothing of themselves but take effect by the only power of God working upon the Heart Thus that learned man But methinks this is too low the Word of it self operates morally and objectively and shall it do no more as clothed and accompanied by the holy Spirit Surely the Scripture-strains touching the Words Efficacy are so high that it cannot be nudum signum no not as to the production of gracious Principles St. James is express of his own will begat he us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the word of truth Jam. 1. 18. and St. Paul is more emphatical In Christ Jesus I have begotten you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by or through the Gospel 1 Cor. 4. 15. 't is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the Gospel but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by or through the Gospel as pointing out the Instrumentality of it in the Generation of the new Creature And St. Peter is yet in a higher strain We are born again not of corruptible seed but of incorruptible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the word of God which liveth and abideth for ever 1 Pet. 1. 23. where besides the emphatical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word is stiled no less than the incorruptible Seed not only a Sampler externally shewing the figures and lineaments of the new Creature but a seed too springing up into and for ever living in the new Creature Faith which is the new Creatures Head is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by or out of hearing the word Rom. 10. 17. and so are all those sanctifying Graces which as it were make up the new Creatures Body For thus our Saviour prays Sanctifie them through thy truth thy word is truth Joh. 17. 17. and thus he practises too he sanctifies cleanses his Church by the word Eph. 5. 26. Surely those Scriptures which are able 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make wise to salvation 2 Tim. 3. 15. must do somewhat as to the Principles of Knowledge in the Understanding that Law which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 converting or restoring the soul Psal. 19. 7. must do somewhat as to the Principles of Grace in the Will that Word which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 able to save the soul Jam. 1. 21. must also be able to sanctifie it because without holiness there is no seeing of God that Doctrine which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 healing doctrine 1 Tim. 1. 10. must operate somewhat as to the Principles of Grace which heal the deadly wound of Original Corruption The converted Corinthians were Christ's Epistle and the Apostle's too written by the holy Spirit and ministred by the Apostle also 2 Cor. 3. 2 3. The Apostle's weapons were mighty through God to captivate every thought to Christ 2 Cor. 10. 4 5. which could not be if they were not also mighty through God to set up Christ's Throne in the heart These Scriptures constrain me to believe that the Word doth operate in the production of gracious Principles only not as it is alone or separate from the holy Spirit for so it operates only morally and objectively but as it is clothed in the power and virtue of the Spirit for so it becomes spirit and life to the Soul As for the Similitude used by Mr. Pemble I conceive that the raising of the young man from a natural Death and the raising of a sinner from a spiritual Death are not every way parallel For in that there was no capacity at all in the naturally dead to receive the words of Christ in this there is a passive capacity in the
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
nay 't is a Story higher than the Knowledge of all the unregenerate Rabbies in the World T is ' not a mere literal Knowledge a knowing of Christ after the flesh but a spiritual a revealing spiritual things in their spiritual Glory 't is not a dead Knowledge called by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a form of knowledg Rom. 2. 20. such as is but a liveless figure or appearance but 't is a lively Knowledge called by the Wiseman a well-spring of life Prov. 16. 22. and by our Saviour the light of life Joh. 8. 12. 'T is not a Knowledge without Sense but such as hath Sense nay all the Senses of the inward man in it 't is a seeing of the just one Acts 22. 14. a hearing and learning of the Father Joh. 6. 45. a smelling and savouring the sweet odours of the Gospel 2. Cor. 2. 14. a tasting how good and gracious the Lord is Psal. 34. 81. a tactual knowledge a spiritual touching and handling of the word of life 1 Joh. 1. 1. here are seminally and virtually all those spiritual Senses which discern good and evil 'T is not a dark and duskish Knowledge but clear and lightsome 't is seeing with the veil off and face open 2 Cor. 3. 16 18. 't is the day dawning and the day-star arising in the heart 2 Pet. 1. 19. Here God shines into the heart and things are seen eye to eye as the expression is Isai. 52. 8. that is in a clear evidence of the truth 'T is not a Knowledge at a distance and afar off as Dives saw Abraham and as every natural man sees the things of Faith but a near and intimate Knowledge 'T is wisdom in the hidden parts Psal. 51. 6. 't is wisdom entring into the heart Prov. 2. 10. 't is a reason delivered over to the power of holy truths Rom. 6. 17. 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word engrafted or innaturalized in the mind Jam. 1. 21. Hereby the Truth approaches and presentiates it self to the Soul in so clear and near a manner as that it works a firm assent and perswasion thereof and that upon the divine Authority shining and sparkling out in the same This Principle saith Amen to all the Truths in Scripture by it we come to know truths in our selves Heb. 10. 34. and to carry the witness thereof within us 1 Joh. 5. 10. As Jesus Christ is the Amen the faithful and true witness who sealed the Truths of the Gospel outwardly by his Blood so the holy Unction dropping down fom Christ is an Amen a faithful and true witness sealing up those Truths inwardly in the heart And this clear and near Knowledge as it assures and perswades a man of those Truths is Faith in the Understanding for this sets to its seal that God is true in them 1 Joh. 3. 33. 'T is not a mere notional Knowledge floating in the Brain vaunting in the Tongue or flourishing in a leavy Profession but 't is a practical Knowledge influxive into the Will inflammative to the Affections and directive to the whole Life This is that Principle of excellent Knowledge whereby the Soul is enabled to see God as the only supreme End Christ as the only true Way and Sin as the only great Obstacle thereunto 2. As to the Will there is a Principle of Holiness and Rectitude such as makes the Heart pure and right such as sets the Will into a right frame and posture in a threefold Respect 1. In reference to the true End of Man 2. In reference to the right Means 3. In reference to the grand Obstacle 1. It sets the Will into a right posture in reference to Man's true End Man's true End is God alone for he is fontal Goodness Allness of Perfections the primum amabile and ultimus finis the great Alpha and Omega of Spirits perfectly able to still all the desires and fill all the crannies thereof Now this rectifying Principle in the Will as respective to this supreme End shews forth it self three ways 1. In that it is a desiring Principle Desire is the first-born of the Will the first opening of the rational Appetite and this Principle sanctifies it and sets it apart for God as its supreme End it enclines and disposes the Will to pant and thirst after God to faint and cry out for him to enquire and seek after him with all the heart Before the Will Cain-like did go out from the Lord's presence but now David-like it desires to dwell in his house and behold his beauty Before the Will lay dead in the Grave of Creature-deadness but now it hath the life of God in it quickning it to holy breathings after him before there was such a gravedo liberi arbitrii such Talents of Carnality upon the Will that it could in no wise lift up it self but lay among the pots and embraced dunghils but now it hath the wings of a Dove to elevate it self to God Here is the first resurrection of the Will here are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ascensions in the heart as the Septuagint hath it Psal. 84. 5. The nature of this Principle is to ascend up to God and leave all the World behind its back As the Principle of perswading Knowledge is Faith in the Understanding so this desiring Principle is Love in the Will in its primordial propensities there is spiritual Life in primoradio in its first Light and here is spiritual life in primo ardore in its first heat 2. In that it is a purposing Principle such as inclines and disposes the Soul to pitch by a serious determination upon God as its only happiness and to cleave unto him with purpose of heart Act. 11. 23. This renders a man a true spiritual Levite who as his name imports is joined to the Lord become one spirit with him 1 Cor. 6. 17. And as the first-born were dedicated to God and afterwards the Levites so the desiring Principle first dedicates the Desires the first-born of the Will to God and then this purposing Principle makes a man a spiritual Levite consecrated to God by a holy Conjunction with him This is that Key of David or Love as David imports which opens the everlasting doors of the Will that the king of glory may come in Psal. 24. 7. This is that sweet voice of David or Love which upon mature deliberation is ready to break out Whom have I in heaven but thee whom on earth besides thee Psal. 73. 25. In Heaven there are glorious Angels and on Earth multitudes of good Creatures but none of them all are my end or happiness none none but God alone Were Heaven and Earth emptied of all their Furniture still I should have my end as long as I have my God who fills them both with his presence whilest he is with me there can be no such thing as Emptiness for he is all in all waving all the World I pitch upon him alone as my only end I
Questions 1. Whether God be not the Author of Conversion 2. After what manner it is wrought 3. Whether God's Will be not always accomplished therein 1. Whether God be not the Author of it And to this Scripture and Reason answer in the affirmative 1. Scripture asserts it there Conversion is painted out under various Notions With reference to our old Corruption 't is called a new heart with reference to the Seed of the Word 't is a generation with reference to our natural Birth 't is a regeneration with reference to the Law in the Letter 't is the Law in the heart with reference to the World 't is a heavenly call out of it with reference to Satan 't is a translation out of his kingdom with reference to Christ 't is a coming to him by faith with reference to God 't is a returning or conversion to him with reference to our death in Sins 't is a resurrection a quickning of the dead with reference to our nullity in Spirituals 't is a creation or a new creature The Scripture phrases it many ways but still it sets forth God as the supreme Author of it Be it a new Heart God is the giver of it Ezek. 36. 26. be it a Generation or Regeneration God is the father of it Jam. 1. 18. be it the Law in the heart God is the writer of it Heb. 8. 10. be it a Call out of the World God is the caller 2 Tim. 1. 9. be it a Translation out of Satan's Kingdom God is the translator Col. 1. 13. be it a coming to Christ God is the drawer Joh. 6. 44. be it a turning or returning to God God is the converter to him the Church prays Turn us O Lord and we shall be turned Lam. 5. 21. be it a Resurrection God is the quickner Eph. 2. 5. be it a new Creation God is the creator and we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his workmanship created in Christ Jesus Eph. 2. 10. Every way God is the Author of Conversion even in Actual Conversion whilest the Act is Man's the Grace is God's for he worketh the Will and the Deed. 2. Reason evinces this and that 3 ways 1. Creature-weakness needs it Man cannot convert himself the Natural man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 receiveth not the things of God 1 Cor. 2. 14. nay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he cannot be subject to God's Law Rom. 8. 7. as to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he wants a heart Prov. 9. 4. a Stone he hath which resists God's Will but a heart he hath not to obey the same His Will is tota cupiditas a Lust rather than a Will no wonder if he cannot by his own power convert himself Conversion is a thing above the Sphere of lapsed Nature nay beyond the line of Angels Man's Heart is so dark that those stars of light cannot irradiate it and so cold that those flames of love cannot warm it there is such an Iron-sinew in it as the heavenly hosts which excel in strength cannot bow but must leave it to the Arms of the Almighty and when he doth it they joy over the Convert as a wonder of Power and Grace 2. The Excellency of the Work calls for it The Body of Nature is a rare piece but the Soul of Man is of a nobler value and in the Soul converting Grace which is but an Accident is worth more than the Soul it self 't is the Soul's Rectitude 't is glory within 't is the precious hidden man of the heart 't is the very image of God 't is Christ formed in us 't is anima in centro the Soul centred in God joined unto him and after a wonderful manner becoming one spirit with him 't is Faith in the true one Love in the essential Love a mind light in the Lord and a Will at liberty in the Will of the primum liberum and who can be Author thereof but God alone God made all things ab Angelo usque ad vermiculum from the Angel in Heaven to the Worm on Earth but in Conversion he makes a poor Worm angelize God must be owned in every Atom of Nature how much more in the great Work of Grace This is one of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wonderful works of God Acts 2. 11. St. Austin tells a Story of one who was seduced at first but to deny God's Creatorship in the Fly afterwards came to deny it in the Bird and then in the Beast and at last in Man But if any one should procede so far as to deny him in Conversion it would be more prodigious Blasphemy than all the rest Saving Grace is a ray or sparkle of the Deity a thing merely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to God Eph. 4. 24. there is more of God to be seen in it than in all the World of Creatures besides and by consequence to deny him in that is more than to deny him in all the rest 3. The Almightiness of Grace can only effect it As the Scripture sets out Conversion as a great Work so it sets out an almighty Grace as the Cause thereof He that believes acording to some Scriptures that in the work of Conversion there is a resurrection of the soul from the dead a transformation of a stony heart into flesh and a Creation of a new heart and new spirit must also believe according to other Scriptures that in the production of that Work there is put forth a divine power excellency of power and exceeding greatness of power such as raised up Christ from the dead In Conversion there is not only a light shining round about the Sinner but a light shining into him not only a waking of a sleepy Will but a quickning of a dead one not only a proposal of divine Objects but an infusion of divine Principles therefore the Grace effecting it must be almighty That in the Prophet I will put my Spirit within you and cause you to walk in my statutes Ezek. 36. 27. is as much a word of Power as the Fiat which made the World that in the Gospel the hour cometh and now is when the dead shall hear the voice of the Son of God and they that hear shall live Joh. 5. 25. sounds out as great an efficacy as that other Lazarus come forth nothing less than almighty Power can effect it 2. After what manner is it wrought Our Saviour sets out the Mystery of Regeneration by the Wind the wind bloweth where it listeth and thou hearest the sound thereof but canst not tell whence it cometh and whither it goeth so is every one that is born of the Spirit Joh. 3. 8. In Regeneration the Spirit blows with such a sound as breaks the Stone in the Heart and with such lively gales as quicken the dead Soul but the manner of this Work is in a great measure secret and incomprehensible by us If we know not how the Bones grow in the Womb how much less how Christ is
be their God and they shall be my people Jer. 31. 33. These Promises do most signally set forth the production of gracious Principles here 's the Principles themselves a new heart and a new spirit here 's the principal efficient of them the holy Spirit of God here 's a remotion of the Obstacles unto them the taking away the heart of stone here 's the next immediate Capacity of receiving them an heart of flesh here 's the way or manner of producing them a writing the Law in the heart here 's the effectual fruitfulness of them a causing to walk in God's statutes and here 's the crown or glory of all God will be their God and they his people Now when there is a Worker such as the Almighty Spirit a Remotion of the Obstacles such as the Stone of hardness an immediate Capacity such as an Heart of flesh a way of Working such as the intimate Impression of Truth a Fruit proceding such as Obedience to God's Statutes and a Crown of all such as an Interest in God How can the Grace be less than insuperable You will say These Promises were not made to the Gentiles but to the Jews and not to any singular persons among them but to the whole Nation I answer These Promises extend not only to the Jewes but to the Gentiles for these are Promises of Grace founded in Christ and in Christ Jew and Gentile are all one Gal. 3. 28. so one that the Gentiles are of the same body and partakers of the promise Eph. 3. 6. Indeed before the middle Wall of Partition was broken down they were strangers from the covenant of promise but that being gone they are fellow-heirs partaking of the root and fatness of the Olive Neither do these Promises extend to all the Nation of the Jews but to the true Israel the elect People of God whether they be Jews or Gentiles for in them only are these Promises fulfilled Had these been made to all the Jews the true God would have fulfilled them in every Jew You will say No God's Truth doth not exact such a performance for he promised to do these things not absolutely but conditionally so as men did not resist the operations of his Grace I answer If God only promise these things shall be done so as men do not resist then these Promises run thus If thy stony Heart do not resist I will give thee an Heart of Flesh if thy old Heart do not resist I will give thee a new one if thy own spirit do not resist I will give thee my Spirit and if the Law of Sin do not resist I will give my Laws into thy Heart Which Interpretation doth utterly evacuate the Glory and Power of these Promises for to be sure that Stone that old Heart that Spirit of our own that Law of Sin in us will what it can resist the operations of Grace You will say God gives unto Man a posse convertere a supernatural Faculty whereby he is able to turn unto God Now God promises to do these things not so as men in their mere Naturals do not resist but so as men furnished with that supernatural power do not resist I answer two things overthrow this Interpretation 1. In the Text it self there is not a tittle of such a Condition of Non-resistency nor of such a supernatural Power of Conversion nay on the contrary in stead of the Condition of Non-resistency it speaks of a stony heart which is a Principle of Resistency to be removed instead of a supernatural power of Conversion it implies an old heart which is powerless in the things of God to be made new 2. If God promise to do these things so as men furnished with supernatural power of Conversion do not resist then there is such a supernatural power in men before these things be wrought in them that is before there be a new or soft Heart whilest the Heart is old and stony there is such a supernatural power in them which assertion is as I take it 1. Against Scripture that divides all men into two ranks they are clean or unclean new creatures or old spiritual men born of the spirit or natural men born of the flesh but this Assertion ushers in a middle sort of men such as hang by a posse convertere between Nature and Grace with the natural man they have an old stony Heart and with the spiritual man they have a new supernatural Power in the frame of their Heart they are no better than natural and in their supernatural Power they are little less than spiritual 2. 'T is against Reason All Powers in the rational Soul flow out of Life the Power of knowing and embracing natural good things flows out of the natural Life of the Soul and the power of believing and receiving spiritual good things flows out of the supernatural Life of the Soul but this Assertion supposes a supernatural Power of Conversion without any vital Root nothing of a new Heart or Spirit and yet a supernatural Power of Conversion Wherefore rejecting these Interpretations I conclude that those Promises import the production of gracious Principles in an insuperable way 4. The Production of gracious Principles is in Scripture set out in such glorious titles as do import insuperable Grace 't is a creation Eph. 2. 10. 't is a generation Jam. 1. 18. 't is a resurrection Eph. 2. 5 6. 't is a traction Joh. 6. 44. 't is an opening of the heart Act. 16. 14. 't is a translation into Christs kingdom Col. 1. 13. Now if this be not insuperable Grace then there may be a Creation on God's part and no new Creature on mans a Generation on Gods part and no Child of Grace on mans a Resurrection on Gods part and nothing quickened on mans a Traction on Gods part and nothing coming on mans an Opening on Gods part and all shut on mans and a Translation on God's part and no Remove at all on mans and why then should such stately names of Power be set on the head of resistible Grace You 'l say all these are but Metaphors very well but Metaphors are Metaphors that is they carry in them some image or resemblance of the things themselves but there is not the least shadow of likeness or similitude between these things and resistible Grace What shadow of Creation in that which a Creature may frustrate What of Generation in that which produces nothing at all What of Resurrection when the dead need not rise What of Traction when there is no coming upon it What of Opening when there is a Heart still shut up What of Translation when there is no remove by it Take away the infallible Efficacy of Grace and it can be none of all these no not so much as metaphorically because it hath no print of likeness thereunto 5. The Scripture doth not only set out Conversion under the Glory of Metaphors but in plain terms it stiles it a Work of
attend on Man's Will as the Umpire of all 6. From those Scriptures which shew forth actual Conversion as a Conquest Thanks be to God saith the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that triumpheth us in Christ 2 Cor. 2. 14. that is that subdues us to the Gospel and makes us Instruments of his Grace to subdue others thereunto Christ rides upon his white horse the Word of Truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conquering and to conquer Rev. 6. 2. he leads captivity captive Psal. 68. 18. those men which were Captives to Sin and Satan before now become Captives to his Spirit and Grace and as Captives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he translates them into his own kingdom Col. 1. 13. he carries them away out of the native Soil of their Corruption into the land of uprightness and which further shews the Insuperability of this Conquest he binds the strong man and spoils his goods Matth. 12. 29. he casts down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every height and captivates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every thought to the obedience of Christ 2 Cor. 10. 5. and that this may be surely effected there are weapons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mighty to God Ver. 4. to accomplish his Will in that behalf he circumcises or as the Septuagint hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he purges the heart round about Deut. 30. 6. He baptises it with the holy Ghost and fire Matth. 3. 11. Fire-like he purges out the dross and converts the Heart into his own Nature in a glorious way he causes men to walk in his statutes Ezek. 36. 27. Oh! what words of Power What Triumphs of free Grace are these Here 's the day of Gods power here 's the Jerusalem above the mother of true freedom Neither is there any Shipwrack of humane Liberty in all this for God can change the unwilling Will into a willing Will or else which is durus sermo he that made free Will cannot have mercy upon it he that made the Horologe of the Heart and all its pins cannot move the Wheels But if God work Conversion in a resistible way then free Grace must lose its triumph and free Will must take the Crown free Grace works only a posse convertere and free Will completes it in an actual Conversion free Grace may set the Will in aequilibrio and that 's all but free Will must do the business and that in a self-glorying way not in the humble posture of the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 looking off from our selves to Jesus the author and finisher of our faith Heb. 12. 2. but in the proud posture of the Pharisee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 standing to himself Luk. 18. 11. Free Grace must not act or move the Will unto actual Conversion for all Action or Motion of the Will so far as it is Action or Motion is a determination thereof and a determination from Grace cannot according to the Remonstrants Doctrine consist with the Liberty of the Will wherefore free Grace having set the Will in aequilibrio must act or move no further but leave it to move and determine it self in actual Conversion that is in plain Terms give up the Crown and Glory of all unto it But how absurd is this God says No flesh shall glory in it self and shall Man's Will vaunt it thus God says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have left or reserved so many to my self Rom. 11. 4. and shall free Will say so Christ's Manhood did not anoint it self and shall free Will turn it self God by his Grace begins to build a Tabernacle for the Spirit he begins in the Understanding by Illumination in the Affections by holy Motions and in the Will by a posse convertere and is he not able to finish the Work by an actual Conversion All Nations saith the Prophet are but as a dust of the ballance to him Isai. 40. 15. and by the same reason all their Wills are but as the dust of the ballance to his Will and shall this small Dust turn the Scales in the weighty business of Conversion Nay shall it do so after creating regenerating quickning captivating conquering translating renewing drawing powerfully working Grace hath done its utmost Surely it cannot be Wherefore I conclude That God works actual Conversion in an insuperable way Having thus debated the Manner of Conversion I procede to the last thing proposed viz. Quaere 3. Whether the Will of God touching Conversion be always accomplished therein For answer whereunto I must first lay down a Distinction as a Foundation God may be said to will the Conversion of men two ways either by such a will as is effective and determinative of the Event or by such a Will as is only virtual and ordinative of the Means tending thereunto Both parts of this distinction are bottomed upon Scripture 1. God wills the Conversion of some by such a Will as is effective and determinative of the Event There are some chosen to holiness Eph. 1. 4. called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to purpose Rom. 8. 28. predestinated to be conformed to Christs image Ver. 29. begotten of God's own will to be first-fruits to him Jam. 1. 18. and within that election of Grace which doth ever obtein Rom. 11. 5 7. Touching these the Will of God is effective and determinative of the Event in these Conversion is wrought after an irresistible and insuperable manner 2. God wills the Conversion of others by such a Will as is only virtual and ordinative of the Means tending thereunto Thus God would have healed Israel Hos. 7. 1. Thus God wills the turning of the wicked who yet dieth in his sin Ezek. 33. 11. because the true tendency of the Means is to heal and turn them Thus the Apostle asserts that God will have all men to be saved and to come to the knowledge of the truth 1 Tim. 2. 4. In which place as I take it the word All extends further than to the Elect for those words of the Apostle are laid down as a ground of that Exhortation to pray for all men Ver. 1. and that Exhortation to Prayer extends further than to the Elect wherefore the All whom God would have to be saved being parallel and coextensive to the All whom we are to pray for must also extend beyond the Elect. Wherefore I conceive that the latter part of the words viz. and to come to the knowledge of the truth is a Key to the former viz. That God would have all to be saved God would have all to be saved so far as he would have all to come to the knowledge of the Truth and he would have all to come to the knowledge of the Truth so far as he wills Means of Knowledge unto them for the true end and tendency of the Means and that from the Will of God ordaining the same thereunto is that men might be turned and saved Wherefore in respect of that Ordination God may be truly said by a kind of virtual and
and called us with an holy calling not according to our works but according to his own purpose and grace which was given us in Christ Jesus before the world began here the words in Christ relating to Election do not import our being in Christ for the Text saith that he called us according to his Grace given us in Christ and Calling goes before Faith or being in Christ and is the immediate cause or fountain thereof but they import that Vocation and Salvation with all the blessings thereof are communicated unto us in and through Christ and that the eternal Decree or Design was so to communicate them Neither doth the Apostle simply say he hath chosen us in him but he hath chosen us in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we should be holy thereby pointing out unto us Christ as the designed Fountain of all the holiness in the Elect. Moreover the Apostle saith that he hath chosen us in him that we should be holy and Faith is a choice part of holiness and that he hath blessed us in him with all spiritual blessings and Faith is a prime spiritual blessing and that he hath blessed us according as he hath chosen us and therefore he chuses us to Faith as well as blesses us with Faith but if he chuse us for Faith and bless us with Faith he doth not bless us according as he chuses us By all which it appears that the Remonstrants Interpretation is an Arrow shot besides the Text. But to go on to other Scriptures Blessed is the man saith the Psalmist Psal. 65. 4. whom thou chusest and causest to approach unto thee and what approach can a sinful worm have to the holy one what but by the Faith of Christ and whence is this approach but from God and God electing He chuseth and causeth to approach unto him If Faith were antecedent to Election the approach must have been before the chusing the contrary whereof appears in the Text. As many as were ordained to eternal life believed Acts 13. 48. The Apostle saith not as many as believed were ordained to Eternal Life but as many as were ordained to Eternal life believed But here the Remonstrants tell us that in the Text 't is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that imports not God's eternal preordination but man's present condition or disposition so that the meaning is as many as were disposed or well-affected to Eternal Life believed Should it say they import God's preordination then all of that Assembly which were elected did believe at that one Sermon and all the rest were absolutely reprobated for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text is an universal particle now that all the Elect of that Assembly did believe that day or that all the rest were Reprobates is not imaginable I answer first as to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the import thereof will best appear by taking notice in what sence St. Luke doth use this word in the Book of the Acts Acts 15. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They decreed or appointed that Paul should go up Acts 28. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having appointed him a day Acts 22. 10. God promises Paul that it should be told him of all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are appointed or ordained for him to do and what these were Ananias sets forth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God hath chosen thee to such and such things Ver. 14. Now in all these places of the Acts the word signifying appointing or ordaining why should it be taken otherwise in this controverted Text Nay where in all the Scripture doth this word import an inward quality or disposition In that place which seems most of any to speak that way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they addicted themselves to the ministry of the saints 1 Cor. 16. 15. there this word imports no less than a certain purpose of mind in them to do that work Wherefore I conceive that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text doth import an ordination and that of God neither doth the absence of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at all hinder it for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 2. 23. doth without a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 import God's eternal counsel and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 designs an antecedent ordination and that ordination must be God's unless which is the grossest Pelagianism it be said that they were ordained by themselves to Eternal life But to pass over the word the Remonstrants take the Text thus As many as were disposed to Eternal Life believed but can a man without Faith who neither lays hold on Christ the Prince of life nor yet hath any thing of the Spirit of life can such a man be disposed to Eternal life Every disposition to Eternal life must be such either because it hath some intrinsecal dignity meriting Eternal life or else because it hath some Evangelical congruity to which Eternal life is annexed by Promise As to the former the Remonstrants as Protestants cannot own it and as to the latter they cannot in all the Gospel shew forth one Promise of Eternal life made to a man void of Faith and how then can a man void of Faith be disposed to Eternal life But if he could the Remonstrants of all others must not say so for they assert that none but a Believer can be the object of Election because say they God cannot will Eternal life to any but to a Believer to a man in Christ and how then can an Unbeliever a man out of Christ be disposed to Eternal life Such a mans disposition to Eternal life if it be not such by its meriting condignity must be such divinâ ordinatione and if so what is that but to say this is the man to whom God wills Eternal life and if before Faith God may will Eternal life to him why may not he before Faith elect him Again This disposition to Eternal life must be either some moral Virtuousness or else some better Grace of the Spirit if but a moral Virtuousness how can it dispose to Eternal life if a better Grace of the Spirit how can it precede such a Mother-grace as Faith But let us hear how the Remonstrants paint out this disposition in words of Scripture These disposed ones say they are the sheep of Christ Joh. 10. 4. the drawn of the Father Joh. 6. 44. such as do the truth Joh. 3. 21. such as will do God's will Joh. 7. 17. such as have honest and humble hearts apt and idoneous to embrace the Gospel But what a perplexed Labyrinth of words is here To be the sheep of Christ argues a being in the state of Election which is antecedent to all good dispositions in us they are called sheep before their bringing home to God Joh. 10. 16. and their bringing home goes before all gracious dispositions The Fathers drawing imports God's action and not man's disposition the doing of the Truth is man's
action and not his disposition the willing to do God's will is a gracious disposition but such as goes not before Faith Indeed the young man who yet had no true Faith had some kind of will to walk in God's Commandments Mark 10. 20. but it was not of the true stamp but with a reserve of his darling Covetousness To have a right Will to do God's Will is to be one spirit with the Lord which without Faith is unimaginable 'T is not to be conceived that an heart can indeed be either honest to God which is not purified by Faith or humble before him which is not irradiated by Faith As for the last objection That if these words import God's Preordination then all the Elect of that Assembly did believe at that one Sermon and all the rest were reprobated it is built upon two false hypotheses The one as if the Evangelist spake only of one Sermon whenas the Apostle had now preached two Sabbath-days there so that these words are most properly to be understood of the continued success of the Gospel according to that Acts 2. 47. The Lord daily added to the Church such as should be saved which continued success is also hinted out in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immediately following after the words Ver. 49. The other as if the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were always an universal Particle whenas in some Scriptures as Acts 4. 6. it doth not design universality for all the High Priest's kindred were not at that meeting but quality also in the Text in question the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rather points out the condition of Believers than their number Wherefore I conclude that this famous Text holds out such an Eternal Preordination of God as is the very Well-head of Faith in men Every Believer is an Isaac a child of Promise wonderfully begotten begotten of God's own will saith St. James Chap. 1. 18. and begotten according to his abundant mercy saith St. Peter 1 Pet. 1. 3. And what is this Will and Mercy but God's gratuitous design of Grace and Glory to his Elect The Will in St. James is such a Will as designs Grace and Consecration to God in holiness even as the first fruits were holy and the Mercy in St. Peter is such a Mercy as designs Glory even an incorruptible and undefiled Inheritance in Heaven and both places demonstrate that the Believer is generated out of Electing Love And as Faith is an effect of Election so also is Perseverance which is no other than Fides continuata Faith standing in the power of God 1 Cor. 2. 5. and fulfilled by the same power 2 Thess. 1. 11. God saith the Apostle shall confirm you unto the end 1 Cor. 1. 8. and as a Reason he subjoyns God is faithful Ver. 9. Faithful as in his gracious Promises so in his gratuitous Election therefore he confirms his own unto the end There are Rivers of living Water in the Godly but the eternal Spring thereof is Election there is the Seed of God in them but the vital Root of it is Election Hence the false Christs and false Prophets cannot seduce them Mark 13. 22. The canker of Hymenaeus and Philetus cannot eat into them 2 Tim. 2. 19. Now if Faith and Perseverance are the fruits of Election they cannot be the causes or antecedents thereof Let me shut up this Reason with that of Fulgentius Deus praedestinatione suâ donum illuminationis ad credendum donum perseveraniiae ad proficiendum permanendum donum glorificationis ad regnandum quibus dare voluit praeparavit nec aliter persicit in opere quà m in sua sempiterna incommutabili voluntate habet dispositum 4. My last Reason shall be taken from the grand Scope and Design of the Scriptures which is to exalt God and abase the Creature There God's glory is revealed and all flesh is but grass there God is all in all and all men are nothing the willer and runner are nothing and Gods mercy is all the planter and waterer are nothing and Gods giving the encrease is all There all men lie very low in a Dungeon of Darkness Grave of Sin and miserable Chains of Hardness and Unbelief and God sits very high and out of the sovereign Self-motion of his own Will shines into one Heart and not into another opens one Grave and not another frees one spiritual Prisoner and not another There Zions dust I mean the Creature-weakness and defectibility of the Church and all her inherent Graces appear on the one hand and the sureness of God's Mercy and the everlasting immutability of his Love and Counsel shines forth on the other and what 's the meaning of all this but to cut off boasting and stain pride abase the Creature and exalt God In nullo nobis gloriandum quando nostrum nihil est But if as the Remonstrants assert Election be built on Faith and Perseverance and this Faith and Perseverance be wrought by God in a superable way only so as men may believe or not or believing may persevere or not then the Crown is plucked off from Free Grace and clapt upon Free Will God is dethroned and man is exalted and so may fall a boasting in some such language as that of Theophylact 'T is God's part to call but mine to be elect or not 't is God's part to reveal Gospel but mine either to believe and persevere and so found the Decree of Election or else not to believe and persevere and so to impede it And if to silence such swelling words of vanity God should put forth such astonishing questions to him about the Spiritual World as he did to Job about the Natural yet might man return an answer to his Maker Should God ask Where wast thou when I laid the foundation of my Church in my divine Decrees when I laid the measures of her Graces in my Eternal purpose Man may say My Faith was there stretching out the Line and fastning the Corner-stone of Election Should he ask Canst thou bind the sweet influences of Predestination that it shall not cause a Spring of Faith and Holiness in my Church Man may say I can so bind them up that if I please God shall have never an Elect Vessel to fill with Mercy nor Christ any where to lay his Merits among all the sons of men Should he yet ask Who hath known the mind of the Lord or been his Counseller Man may answer My Free Will was consulted with from time to time even to the last gasp of Perseverance before the Decree of Election was concluded in Heaven Should he ask on Who made thee to differ from another The Believer may answer Adam did not difference me for he left me in the common Mass neither did God difference me for he gave me only the Common Grace but I my self have made the difference by freely embracing the very same Grace which others freely rejected In a word should he expostulate with
prove snares and stumbling blocks to them Hence we find in Scripture an ensnaring table Psal. 69. 22. a destroying prosperity Prov. 1. 32. a sin-irritating Law Rom. 7. 8. a death-savouring Gospel 2 Cor. 2. 16. an enraging adversity such as makes them like a wild bull in a net Isai. 51. 20. with many more like providences which occasionally harden and blind men into further degrees of sin and wickedness Now this Judicial hardning and blinding is neither to be found in all Reprobates but in the grand Rebels nor yet only in Reprobates but in the Elect at least some of them Hence that out-cry O Lord Why hast thou made us to err from thy ways and hardened our hearts from thy fear Isai. 63. 17. Only here is the difference this Judicial blinding and hardning in the Elect is but partial all the holy light is not out all spiritual tenderness is not gone Wherefore in that place they groan after a return but in the Reprobate it is more total Again in the Elect it is but for a time through auxiliary Grace the closed eyes will open again the stony heart will melt again but in the Reprobate it is final the darkness is upon them till they come to utter darkness the stone is in them till they come to hellish obstinacy Wherefore in them 't is a kind of sealing up of Damnation Negative blinding and hardning suffices to the permission of final sin but Judicial is an earnest of final perdition 3. As to the third Act of Reprobation the thing decreed is Eternal Damnation hence Reprobates are said to be made for the day of evil Neither can any man doubt that there is such a Decree for God doth actually condemn them in time and both Reason tells us that whatsoever God doth even in his judgments he doth it Volent and Scripture tells us that whatsoever he doth he doth it according to the counsel of his own Will wherefore both assure us that there is such a Decree But you 'l say Doth not that Promise whosoever believeth shall be saved both import God's Will and extend even to Reprobates and how then can God decree their Damnation Which way can both these Wills stand together in the heart of God I answer 'T is true that the Promise doth both import God's Will and extend to Reprobates nevertheless it very well consists with the Decree of Damnation and this will appear by a double distinction 1. Let us distinguish the Decrees of God Some of them are merely productive of Truths others are definitive of Things which shall actually exist The first are accomplished in connexions the last in events To clear it by Scripture instances The Decree that David should be King of Israel was definitive of a thing but the Decree that if Saul obeyed his Kingdom should have continued 1 Sam. 13. 13. is but productive of a truth The Decree that David should not be delivered up by the men of Keilah was definitive of a thing but the Decree that if he had staid there they would have delivered him up 1 Sam. 23. 12. was but productive of a truth The Decree that Jerusalem should be burnt with fire was definitive of a thing but the Decree that if Zedekiah did go forth to the King of Babylon it should not be burnt Jer. 38. 17. was but productive of a truth Moreover that there are Decrees definitive of things is proved by the events that there are Decrees productive of truths is proved by the connexions if there be no such connexions how is the Scripture verified but if there be how are these things connected There is no natural connexion between Saul's Obedience and his Crown David's stay and the Keilites treachery Zedekiah's out-going and Jerusalems firing wherefore these connexions do flow out of God's Decrees as productive of truths Now to apply this distinction to our present purpose The Decree of damning the Reprobate for final sin is definitive of a thing but the Decree imported in the general Promise is but productive of a truth viz. That there is an universal connexion between Faith and Salvation such a connexion that Reprobates themselves if Believers should be saved Now these two Decrees may very well stand together for Decrees definitive of events contradict not Decrees productive of truths unless the event in the one Decree contradict the truth in the other Wherefore if which is not there were a Decree of damning Reprobates whether they did believe or not it could not stand with the general Promise for the event of that Decree would contradict the truth of the Promise But the Decree such as indeed it is of damning Reprobates for final sin may well consist with the general Promise for the event of that Decree no way crosses the truth of the Promise Reprobates are damned for final sin that 's the event of one Decree and Reprobates if Believers shall be saved that 's the truth of another both which may well consist together 2. Let us distinguish the objects of these Decrees the objects stand not under the same qualifications as to both of them The Decree of Salvation upon Gospel terms respects men as lapsed sinners but the Decree of everlasting damnation respects them as final sinners and so there is no inconsistency between them Thus much by way of Answer to the Objection Yet withal before I pass on to the next thing suffer me a little to stand and adore the stupendious Abyss of the Divine Decrees The Elect arrive at Heaven yet by the way see Hell flaming in the Threatning the Reprobate sink to Hell yet by the way see Heaven opening in the Promise The Elect cannot live and die in sin but they will be sub gladio the Reprobates cannot repent and return but they will be sub corona Tremble work and watch O Saints for the holy One thunders out from Heaven in that sacred Sentence If you live after the flesh you shall die Repent return and believe O Sinners for the Divine Philanthropy wooes you in those real undissembled Offers of Mercy Whosoever believes shall be saved Whosoever forsakes his sins shall find mercy Here O here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the manifold wisdom of God a fit reserve for the Apocalypse of the Judgment day whose clear light will display these wonderful consistencies before men and Angels 3. Having dispatched the things decreed in Reprobation I procede to speak of the persons to whom these things are decreed and here I shall consider 1. What they are for Quantity 2. What they are for Quality 1. What are they for Quantity they are certain individual Persons As some certain individual persons are chosen so others are passed by as some are by name in the Book of Life so others are by name left out of it There is a great difference between the Reprobation of sin and the Reprobation of sinners the Reprobation of sin issues from the Sanctity and Holiness of God's Will but the
Vegetables are preserved in their Individuals but 't is by means and but for a time and lest the kind should perish with the individuals Generation is a supplement to their Mortality and the ruler in all this is the Will of God As for Preservation by means it is God who bringeth food out of the earth Psal. 104. 14. and when 't is in our hand we cannot eat thereof unless God give us an heart Eccl. 6. 2. and when we do eat thereof 't will not be the staff of life to us without the word of his blessing Matth. 4. 4. without this we may eat and not be satisfied drink and not be filled Hag. 1. 6 9. Every Creature saith The blessing is not in me but in the Will of God As for the Periods of Preservation they are all fixed in the divine Decree there the days of men are determined their months numbred and their unpassable bounds appointed Job 14. 5. Hezekiah had fifteen years added to his days but there was no addition to the divine Decree Bloody and deceitful men shall not live out half their days Psal. 55. 23. yet they live out all the days set down in the divine Decree If a Sparrow fall not without God's Will Matth. 10. 29. much less can a man do so if our very hairs are all numbred Matth. 10. 30. much more are our days As for the preservation of kinds all propagations are from that primitive Benediction Crescite multiplicamini which dropt from the divine Will Vegetables multiply but 't is God who gives to every seed his own body 1 Cor. 15. 38. Men and Beasts generate their like but 't is God who sows a land with the seed of man and the seed of beast Jer. 31. 27. The man written down childless in God's Book must be without the blessing of posterity the Member unwritten or left out in that Book must never be extant in Nature When Monsters are brought forth there is an abertation in the particular Nature but none in the Will of God when Bastards are generated which cannot be without a moral Monstrosity the sin is Man's but the Creature is God's In brief If we run through all varieties of Preservation either as to the Being of Creatures or as to the Adjuncts of order beauty goodness and truth we must resolve all into the Will of God Alas what is the mutable Being of Creatures unless fixed by the Will of the Necesse esse What are all the Orders and Harmonies of things unless kept in tune by the counsel of his Will By him all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 1. 17. not only subsist in their Beings but consist in their Orders His Will is the Virtus unitiva which glues and tacks the whole System of Heaven and Earth together or else all would unframe and fall asunder in a moment What an empty nothing is Creature-beauty unless shined upon by his gracious pleasure 'T is he that reneweth the face of the earth Psal. 104. 30. or else the Spring would lose her fresh complexion nay and the face of Heaven too or else all the Starry Beauty-spots would drop off What is all the Goodness in the Creature unless supplied from the great Original 'T is but as water in a broken Cistern soon running out and never to be gathered up again What is all the Truth in the Creature but an Impress made from his Ideal Truth The Impress the Creature can no more preserve in it self than it could at first stamp it there Wherefore the Will of God is that vas conservativum which preserves and conteins all things within their Beings and modes of Being or else they would immediately run into nullity 2. Preservation is but continuata Creatio if Creation had been natural so must Conservation have been too but seeing Creation is voluntary such also is Conservation hence the Twenty four Elders attribute both to God's pleasure for thy pleasure they are and were created Rev. 4. 11. they were by his Creation and are by his Conservation and both were and are for his pleasure 3. Whatsoever God preserves he preserves rationally and for some end as he made all for himself so he preserves all for himself The Heavens and the Earth are by God's word kept in store 2 Pet. 3. 7. his Word that is his Will is the great Storier which treasures up the World with all its furniture for its own ends God preserves all rationally and by just consequence freely also Thus far of God's Conservation but to procede 2. God's Gubernation is also to be considered by us Now here I shall touch on two things 1. That God rules and governs all Creatures and Events 2. That God doth it according to his Decree 1. God rules and governs all Creatures and Events He is King of Kings 1 Tim. 6. 15. his kingdom ruleth over all Psal. 103. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wisd. 14. 3. he steers the Ship of the World and all the passengers in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wisd. 12. 18. he orders the great House of the World and all the Families of Creatures therein All the hosts of the Universe are ruled by him the spiritual World is ruled by him the holy Angels are still a doing of his Will sometimes they are guarding the godly sometimes destroying the wicked sometimes transporting souls to heaven sometimes striving with Devils but they are always beholding God's face Matth. 18. 10. waiting for his imperial Command as their perpetual rule These have a great share in turning about the Wheels of the World when these stand still the Wheels stand also when these go the Wheels go too but these go not one step of their own heads but whither the Spirit of God goes they go Ezek. 1. 12. and when they go they go straight on to the period of their work and then they return Ver. 14. that is to the face of God for a new Commission and till that come they let down their wings Ver. 24. listening to his voice and adoring at his footstool all that they do is subordinated to his pleasure Nay not only the good Angels but the Devils will they nill they are subject unto him They lost their obediential Wings in their fall and since that he never trusts them to go without their Chains Hence without his divine sufferance these though Princes of the Air cannot raise a storm though Gods of the World cannot enter into a Swine though Rulers of darkness cannot inject a temptation indeed they would undermine the Fathers Election cheat Christ of his purchased Possession and murther all the new Creatures made by the holy Spirit but they cannot get off their Chains and when their Chains are a little loosened yet their actings fall under Providence An evil Spirit troubled Saul but 't was from the Lord as a righteous Judge 1 Sam. 16. 14. Satan afflicted Job but 't was with a Commission to try his Graces the Devil tempted Christ but
'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
Acts as to the rest appear as Extraministerial Blots and Errata's those Invitations to the Gospel-feast which as to the Elect are the cordial wooings and beseechings of God himself as to the rest look like the words of mere men speaking at random and without Commission for alas why should they come to that Feast for whom nothing is prepared How should they eat and drink for whom the Lamb was never slain Wherefore I conclude that Christ died for all mens so far as to found the truth of the Ministery towards them 4. I argue from the Blessings purchased by Christ's Death one great Blessing is Salvation on Gospel Terms Lapsed Angels must be damned but Men nay all Men may be saved on Gospel-terms there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a common Salvation to them and O what a blessing is this especially to such as live under the Gospel there is nothing stands between them and Heaven but their own Will they will not come to Christ that they may have life Oh! what would the damned Spirits in Hell give for such a door of Hope as hath no other bar but what is in their own Hearts how would they sweat and strive with tears and strong cries to enter in at it A second Blessing is the Patience of God which waits upon Sinners and by some glimmerings of Mercy leads them to repentance A third Blessing is the Dispensation of Gifts even in the Wilderness of the Pagan-world there are Moral Vertues and in the Eden of the Church there are even in those that perish some touches of the holy Ghost tastes of the heavenly Gift and feelings of the Powers of the World to come and whence are these but from the Death of Christ As David called the water of Bethlehem the blood of his worthies so may I call these Blessings the blood of Christ. Wherefore Christ died so far for all as to procure some Blessings for them 5. I argue from the Unbelief of Men which is wonderfully aggravated in Scripture through Jesus Christ there is a real offer of Grace made but Unbelief receives it in vain 2 Cor. 6. 1. great Salvation is prepared 〈◊〉 â—nbelief neglects it Heb. 2. 3. Eternal 〈◊〉 is promised but Unbelief comes short of it Heb. 4. 1. the Kingdom of Heaven comes nigh to men but Unbelief draws back from it Heb. 10. 39. God himself bears witness that there is Life in his Son even for all if they believe but Unbelief saith No to it and doth what it can to make him a liar 1 Joh. 5. 10. Christ is set forth before our eyes as the great Expiatory Sacrifice and evidently set forth as if he were crucified among us his Blood runs fresh in the Veins of the Gospel but Unbelief recrucifies the Son of God Heb. 6. 6. tramples his precious blood under foot Heb. 10. 29. and doth as it were nullifie his glorious Sacrifice so that as to final Unbelievers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there no more remaineth a sacrifice Heb. 10. 26. as to their Salvation 't is as if there were no Sacrifice at all for them But if Christ died not for all men how can these things be How can those men receive Grace in vain for whom it was never procured or neglect Salvation for whom it was never prepared How can they fall short of eternal Rest for whom it was never purchased or draw back from the Kingdom of Heaven which never approached unto them How can there be life in Christ for thosâ— for whom he never died and if not 〈◊〉 way doth their Unbelief give God the lye How can they recrucifie the Son of God for whom he was never crucified or trample on that precious Blood which was never shed for them The Devils as full of malice as they are against Christ are never said to do it and why are men charged with it I take it because men have some share in him and Devils none at all 6. I argue from the Death of Christ which hath a superexcellent Redundance of Merit in it not only because of its intrinsecal value but because of the divine Ordination there are unsearchable riches in Christ enough to pay all mens Debts there are Pleonasms of Grace in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grace superabounded saith the Apostle 1 Tim. 1. 14. Salvation flows out from him actually upon all Believers and by a glorious supereffluence it would run over upon all men if they did believe As it was with the Widows litte Pot of Oil 2 Kings 4. 6. the Oil did run till all the Vessels were full and then it staid the Widow called for another Vessel and if she had had many more there the Oil in the Pot would have filled them all Even so pardon the Comparison it is with the immense Sea of Christ's Merits it actually fills all the Vessels of Faith and then it stays as it were for want of Vessels mean-while Christ calls and cries out for more and if all men would come and bring their Vessels to him he would fill them all doubtless if all men did believe all would see the Glory of God all would have the Rivers of living water flowing in them all would feel spiritual Miracles wrought in their Hearts by that Christ who sits at the right hand of Power and consequently all would find an experimental witness in themselves that Christ died for them all 7. I argue from the general and large Expressions in Scripture touching Christ and his Death Christ died for all 2 Cor. 5. 15. for every man Heb. 2. 9. he gave himself for the world Joh. 6. 51. for the whole world 1 Joh. 2. 2. he is stiled the Saviour of the world 1 Joh. 4. 14. and his Salvation is called a common salvation Jude Ver. 3. a salvation prepared before the face of all people Luk. 2. 31. and flowing forth to the ends of the earth Isai. 49. 6. the Gospel of this Salvation is to be preached to all nations Matth. 28. 19. and to every creature Mark 16. 15. there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grace bringing salvation to all men Tit. 2. 11. a door of Hope open to them because Christ gave himself a ransom for all 1 Tim. 2. 6. I know not what could be more emphatical to point out the Universality of Redemption But you 'l say all these general Expressions do but denote genera singulorum some of all sorts the World of the Elect or the All of Believers In answer to which I shall only put two Quaeries 1. If those general Expressions denote only the World of the Elect or the All of Believers why is it not said in Scripture that God elected all and every man the World and the whole World in that sence 't is as true that God elected them all as 't is that Christ died for them all Why then doth the holy Spirit altogether forbear those general Expressions in the matter of Election which it useth in the matter of
the same to their own destruction Oh! what rare Perfections did he set up in the Angels and yet he eternally foresaw a great part of them apostatizing and dropping to Hell What an excellent Image of Holiness did he stamp upon Adam and yet he eternally foresaw him falling and breaking all his Glory by the the Fall what waitings of Patience wooings of the Gospel and touches of the holy Spirit doth he dispense to such men as he eternally foresaw would abuse all these and yet in all this God's Wisdom suffers not The very same I may say of Christ's dying for such as abuse this great blessing neither is there here any failing in the efficacious Will of God for he wills that the Elect shall believe and be saved and he wills that the rest shall be saved if they believe and both these Wills are accomplished the first in the Event of Faith and Salvation and the latter in the Connexion between Faith and Salvation even as to all men God may be said to will the Salvation of men through Christ's Death two ways either because he wills that Christ's Death should be a Price infallibly procuring their Faith and Salvation or else because he wills that there should be in Christ's Death an aptness and sufficiency to save them on Gospel-terms the former Will points only at the Elect and is fulfilled in their Grace and Glory the latter extends to all men and is fulfilled in the aptness and sufficiency of Christ's Death to save them on Gospel-terms in both God's Will hath its effect Neither lastly is there any loss in Christ's purchase for what did he purchase As for the Elect he purchased Faith and Salvation and as for the rest he purchased Salvation on Gospel-terms in both he hath what he paid for for the Elect believe and are saved and the rest may be saved if they believe therefore when men by their Unbelief barr themselves of the benefit of Christ's Death and make him in that respect cry out I have laboured in vain yet he adds surely my judgment is with the Lord Isai. 49. 4. as if he had said For all this never a drop of my Blood is irrationally shed for God with whom my judgment is knows that I purchased Salvation for them on Gospel-terms although they by their Unbelief deprive themselves of the benefit of the Purchase If final Unbelievers should be saved Christ should have more than his Purchase but if they are not saved he hath no less for he purchased Salvation for them on Gospel-terms which they do not perform through their own voluntary Unbelief Object 6. If Christ died for all men then he loves all with the greatest degree of Love for greater love hath no man than this that a man lay down his life for his friends Joh. 15. 13. and this must needs be the greatest degree of love because it draws all other things after it If God gave his own Son for us how shall he not with him freely give us all things Rom. 8. 32 But Christ doth not love all with the greatest degree of love neither doth God give all things to them therefore Christ did not die for all I confess that Christ doth not love all men with the greatest degree of love neither doth God bestow all blessings on them wherefore we must examine these places from whence these Inferences are made As for the first place greater love hath no man than this that a man lay down his life for his friends it doth import one of these two things either it doth import that he that dieth for his friends hath the greatest degree or height of internal love towards them or else it imports that a mans death for his friends is the greatest external effect and proof of his love the first cannot be the meaning of the place for if it be the greatest and most intense degree of love to die for our friends what is it to die for our enemies as Christ did If it be the height and top of love to lay down our lives how can that be done without any love at all as the Apostle supposeth 1 Cor. 13. 3 The Apostle commands us to lay down our lives for the brethren 1 Joh. 3. 16. but when a man doth it he is not to have the same degree of love towards all the Brethren for he is to love those most in whom there is most of God and to whom he is nearest in Nature Jesus Christ laid down his life for all the Elect yet without doubt his love was greater to his Apostles than to ordinary Christians nay and among the Apostles there was one dearly beloved one who lay in his bosom Joh. 13. 23. Wherefore the meaning of the words is not that he that dieth for his friends hath the greatest degree or height of internal love towards them but that such a death is the greatest effect and proof of his love Christ in the 12. Verse exhorted his Disciples to love one another and in this 13. Verse he shews what is the greatest outward evidence of love viz. to die for our friends Now albeit Christ died for all men and that Death was a great and high proof of his Love nothing hinders but that Christ over and besides his common Philanthropy to all may bear a special affection to the Elect the Universality of his Death infers not a Parity in his Love If Jacob had died for all his Sons yet he might have loved Joseph and Benjamin above the rest and left them some special Legacies If Christ died for all men yet he may and doth love his Elect above others and leave some secret Love-tokens upon their hearts As for the second place If God delivered up his Son for us how shall he not with him freely give us all things Rom. 8. 32. the Key to unlock this Text is the word Us Who are the Us in the Text Who but the Elect of God Ver. 33. who according to Election are effectually called Ver. 28. and upon their Callings are justified and glorified Ver. 30 These are the Us in the Text wherefore the plain meaning of it is not that if God gave his Son for all men he would give them all things but that if God gave his Son for the Elect he would give them all things viz. all things necessary to Salvation the Text extends not to all men But you 'l say though the Text extend not to all men yet the Argument doth for if the Argument be good that if God gave his Son for the Elect he would give them all things then the Argument is as good that if God gave his Son for all men he would give them all things I answer that if God's Intention and Love in giving his Son for all were one and the same towards all the consequence were undeniable but seeing God in giving his Son had towards the Elect a special Love and Intention to bestow Grace and Glory on them
redeem some from among men unless it merit for them that Faith which is the grand distinction between man and man in the matter of Salvation Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purchased the church with his blood Acts 20. 28. and purchased it in a special manner hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a purchased people is not a title common to all but proper to the Church 1 Pet. 2. 9. God's Children lay scattered up and down the wide World and Christ died that he might gather them all together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into one one Faith here and one Glory hereafter Joh. 11. 52. If Christ had died so for all all should have come into the same Unity We find in Scripture many signal distinctions made among men there are some on whom God will have mercy and others whom he will harden Rom. 9. 18. some written in the Lambs book of life and others left out of it Rev. 13. 8. some given unto Christ Joh. 6. 36. and others â—eft to themselves some are Gods own jewels Mal. 3. 17. and others but as dross Now how incredible is it that Jesus Christ who came to do his Father's Will should in his Death respect those whom God will harden as much as those whom he will have mercy on those that are out of the Book of Life as much as those that are in it those that are left to themselves as much as those that are given to him and those that are the dross of the World as much as God's own Jewels Believe it who can 't is a monstrous Opinion worthy of nothing but exile from Christians Seeing God's Will hath so distinguished men it is no more possible that Christ should die alike for all than that he should dissent from his Father's Will which to do was his great errand in the World Christ suffered between two Thieves a Type of the Elect and Reprobate World but who dare say that he had as much respect to the one as to the other 2. I argue from the Covenant of Grace Christ is the Mediator of the Covenant and the Covenant is the New-testament in his blood as then the Covenant is more or less respective of men so the Mediator's Death is more or less respective of them There are in the Covenant two sorts of Promises the one general and conditional such are those Whosoever believes shall be saved Whosoever will may take of the water of life If any man come to Christ he will not cast him out the other special and absolute such are those I will circumcise thy heart to love me I will put my fear in their hearts I will take away the heart of stone and give an heart of flesh I will put my Spirit within you and cause you to walk in my statutes I will put my Laws in their mind and write them in their hearts and I will be to them a God and they shall be to me a people there is a vast difference between these Promises For 1. The general and conditional Promises are as it were the hands of the Covenant pointing out the true way and path leading to Salvation but the special and absolute Promises are as it were the Veins of the Covenant carrying in them the blood and spirit of life and power to enable us to walk in that way Here God himself engages to work all saving Graces in us Are our hearts hard he 'l roll away the stone from them do our hearts resist holy impressions he 'l give us hearts of flesh capable thereof are our hearts void of God's Law he will write it there and turn them into the Epistles of Christ and for the effectual doing hereof he will put his Spirit into us and as a real proof of it he will cause us to walk in his ways and in this Walk Love shall be the Motive for he will circumcise the heart to love him and Fear the Bridle for he will put his Fear in the heart never to depart from him and which is the Crown of all he himself will be a God to us and we shall be a people to him in an everlasting Covenant Stand still O Saints and adore here loe here is the ministration of the Spirit indeed 2 Cor. 3. 8. here are words which are spirit and life Joh. 6. 63. here is the supernal Jerusalem the mother of spiritual freedom Gal. 4. 26. here is the immortal seed which begets all the Sons of God 1 Pet. 1. 23. here is that Vis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or formative Virtue which moulds us into the divine nature 2 Pet. 1. 4. here is the day of God's power which makes his people willing to serve him in the beauties of holiness Psal. 110. 3. Happy yea thrice happy they who dwell in this Land of Promise and drink of these Wells of Salvation 2. The general and conditional Promises are extensive to all men but the special and absolute Promises respect the Elect and them only for they are fulfilled in them and them only had these extended to all that God who cannot lye nor deny himself would have fulfilled them in all You will say He would have fulfilled them in all but that men themselves will not But what a strange word is this they will not Will they not if God give them a Will a new heart and a new spirit Will they not if God take away the nilling and resisting Principle the heart of stone Will they not if God write his Laws in their hearts and inward parts O what is this but by an absurd Blasphemy to change God's Truth into a lye his Omnipotence into weakness and his Glory into the old broken Idol of Creature-freedom Surely if God who is Truth and Power engage to make a new Heart the old one cannot hinder it if he promise to remove Hardness Hardness cannot resist it if he say that he will write the Law in the Heart the Heart will not say Nay to his Almighty Fingers Seeing then these Promises are not fulfilled in all but in the Elect only I may safely affirm that they respect not all but the Elect only These things being so it appears how in what manner Christ's Death respects men even more or less as the Promises of the Covenant founded on his Blood do more or less respect them As the general Promises extend to all men so the Death of Christ the Mediator proportionably extends to them all and as the special Promises point only at the Elect so the Death of Christ the Mediator hath a peculiar respect to them Christ by his Death over and besides the general Promises founded those special Promises for the Elect hence they come to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sons of promise Gal. 4. 28. begotten by it to spiritual life which others standing only under the general Promises are not All the saving Graces of the Elect suting to those special Promises are no other than the fruits of Christ's Merits they
are renewed with the renewings of the holy Ghost but that is shed on them through Jesus Christ they have the Law written in their hearts but that is the Epistle of Christ their filthy flesh is cut off from their hearts that they may love God who is a pure Spirit but this is the circumcision of Christ Col. 2. 11. In a word all the saving Graces of the Elect are as so many Legacies of the New-testament and the New-testament is founded in his Blood Wherefore it is clear from the Covenant of Grace and its special respect to the Elect that Christ died in a special and peculiar manner for them 3. I argue from the Issue of Christ Christ was to have a Seed and this I shall demonstrate three ways 1. From the Preciousness of his Blood 2. From the Purpose of his Father 3. From the Promise of his Father 1. From the Preciousness of his Blood That there should be a Laver made of God's Blood and never a Sinner washed in it that such a vast sum of precious Merits should be paid down and never a Captive released by it is to me no less than prodigious Blasphemy every little Grain in Nature doth confute it if that do but fall into the ground and die it bringeth forth much fruit and shall the Son of God bleed and die in his assumed Flesh and be fruitless God in his waky Providence gives to every little Seed his own body and shall the peerless Flower of Heaven sow his Blood and Righteousness and have none at all A Cup of cold water given in Charity shall in no wise lose its reward and can it be so with the Blood of Christ poured out in a transcendent excess of Love and glorified into an infinite Merit by his Deity When Christ fed the multitude but with Barley-loaves small Fishes nothing was lost and can all be lost when he makes a Feast of spiritual Marrow and Fatness and gives his Flesh to be meat indeed and his Blood to be drink indeed Oh! far be the thought from every Christian 2. From the Father's purpose which as the Scriptures hold forth clearly was that his Son should be a King a Captain a Shepherd an Husband an Head and a Father And what is a King without Subjects a Captain without Souldiers a Shepherd without a Flook an Husband without a Spouse an Head without a Body and a Father without Posterity Empty Names are below him whose name is above every name Wherefore this King must have a Sion a mountain of holiness to reign in Psal. 2. 6. this Captain a Militia an army with banners to fight under him Cant. 6. 4. this Shepherd a flock to hear his voice and follow him Joh. 10. 4. this Husband a spouse a Queen in Gold of Ophir maried to him Psal. 45. 9. this Head a body to be animated with his Spirit and filled with his life Col. 1. 18. and this Father a numerous issue begotten and brought forth into the spiritual World to honour and serve him Heb. 2. 13. 3. From the Father's Promise which was in terminis That he should have a seed Isai. 53. 10. a Seed begotten by his Spirit and by that Generation bearing his Image and in that Image serving of him and to make it sure God engages by special Promises to take away the stony Heart to write the Law there to put his holy Spirit into them and so infallibly to raise up a seed to him and for the continuance of this Seed successively 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 filiabitur nomen ejus his name shall be sonned or childed from generation to generation Psal. 72. 17. The special Promises shall be ever budding and blossoming and bringing forth the fruits of Grace thus Christ shall see of the travel of his soul and be satisfied Isai. 53. 11. and as a sign of this Satisfaction he breaks out Behold I and the Children which God hath given me Heb. 2. 13. Should he miss but one of his Seed or Children his Heart would not rest or be satisfied for they are in a peculiar manner the travel of his Soul But now if Christ died alike or equally for all what becomes of his precious Blood How can the Purpose and Promise of God stand Which way shall Christ have a Seed Shall his Seed be begotten out of Man's Will No such Generation ever was there Joh. 1. 13. 'T is not of him that willeth Rom. 9. 16. Nothing less than the holy Spirit which formed Christ in the Womb can form him in the Heart but shall they be begotten by the holy Spirit That Spirit doth nothing in the work of Regeneration but what Christ merited in his Passion every new Creature which is efficiently begotten by the Spirit was first meritoriously begotten by the Death of Christ or else it would not be the Seed of Christ at least not the travel of his Soul Now Christ did not travel or merit for all men that they should be begotten again by the holy Ghost for then either all would be so begotten which Experience denies or else the Merit and Travel of Christ must be lost which the preciousness thereof abhorrs And if Christ did not merit it for all then neither did he if he died alike for all merit it for any and how then shall he have a Seed His Seed must be begotten by the Spirit and the Spirit begets no new Creatures but what Christ merited and Christ dying equally for all did not merit such a thing for any because not for all Moreover when God promised Christ a Seed either the meaning of that Promise was that some men should become his Seed or that all should be so if that some then Christ died not equally for all if that all then all must be begotten by the Spirit and renewed after Christ's Image the Stone must be cut out of every heart and the Law written there for in these things is the very spirit and life of Regeneration But seeing these things are not wrought in all it appears that the promised Seed is not all but some for whom Christ merited the very work of Regeneration 4. I argue from the Working of the holy Spirit As the holy Spirit eternally procedes from the Father and the Son in his personal Subsistence so he goes forth in time from the Father and the Son in his working in Men. Hence he is called the Spirit of the Father and the Spirit of the Son the Father sends him and the Son sends him and as the holy Spirit works in Men from the Father and the Son so he works in them more or less as the Love of the Father and the Merits of the Son do more or less respect them The Father doth in some sort love and the Son did in some sort die for all men Hence the holy Spirit hath some workings in the Non-elect Within the Church many of them taste the Powers of the World to come nay in the Pagan-world
this legal fear issues a flood of legal sorrows for sin as procurative of wrath Gods arrows stick fast in the Soul and hence men are pricked in heart Acts 2. 37. and which is more wounded in spirit Prov. 18. 14. and these wounds stink and are corrupt till the balm of Christs blood be poured into them Such is the weight of these fears and sorrows that it presses the Soul into a self-weariness and by degrees breaks it all to pieces that there is scarce left a shard thereof to take a little fire from the hearth or water out of the Pit of any Creature-comfort 4. In the midst of these fears and sorrows some glimmerings and appearances of mercy in Christ offer themselves to the Soul and the Soul begins to have some vellcities and imperfect wouldings after Mercy anguish and bitterness make it cry out Oh! What shall I do to be saved The scorching flames of Gods wrath leave a thirst in the heart after the coolings and refrigerations of pardoning Mercy and in proportion to these wouldings and velleities there are some light touches and tasts of Free Grace some flashes of joy in the Word and Christ the marrow thereof and yet all this while there is no root of Spiritual life in the heart These are the preparatories of Conversion only we must not conceive them to be such formal immediate dispositions as infallibly inferr Conversion after them for such prepared ones though not far from the Kingdom of Heaven may yet possibly never enter into it neither must we look on these preparations though Gods usual method as necessary on Gods part for if he please to use his Prerogative he can make even dry bones to rattle and come together again without any previous dispositions He can say unto men even when they are in their blood Live and that word as with child of Omnipotency shall instantly bring forth the New Creature 2. What is the work of Conversion it self I answer 'T is that inward Principle of Grace whereby a man is made able and willing to turn from all Creatures unto God in Christ. Conversion is a motion of the Soul and therefore there must be an inward Principle called in Scripture a Root The root of the matter is in me saith Job Job 19. 28. Friends you look upon me as if I were nothing but leaves of hypocrisie but the inward Root of Holiness is in me Conversion is a supernatural motion and therefore there must be an inward Principle of Grace called by the Apostle the Divine Nature 2 Pet. 1. 4. the Humane Nature cannot elevate it self so high as Conversion but the Divine Nature can do it By this inward Principle of Grace man becomes able he hath an active posse convertere and which is more a velle too he becomes able and willing to turn Conversion is called in Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a returning unto God Mans Natural state wants a Turn and Gods Supernatural Grace effects it Motion is between two terms the terminus à quo in conversion is all Creatures Creatures as Creatures are the footsteps of Gods Power and Goodness and so we must not turn from a worm but see God in it but Creatures as they are deifyed and idolized in the heart become lying vanities and empty nothings and so in Conversion we turn from them all The world without us is a Glass of the Divine Wisdom and Goodness and so Conversion gives a sanctified use of it but the world within us the world in the heart is nothing but a lust 1 John 2. 16. sitting in the place and Throne of God I mean the chief and uppermost seat of the Soul and so Conversion casts it out of the heart The Soul in Conversion moves towards God as its true centre and therefore must leave all the world behind its back The terminus ad quem in Conversion is God A man before Conversion walks in an Image Psal. 39. 6. he thinks that he moves towards happiness in this or that Creature but all the while he is but in an image or picture of happiness but in Conversion he moves really to God the Centre and Sabbath of Souls Lastly in Conversion there is a turning unto God in Christ. To turn to God is a most rational Act for he is the only true end of the Soul and to turn to God in Christ is a most Regular Act for he is the only true way to that end The way into the Holy of holies is only through the vail of Christs flesh If we go to God out of Christ we go to a consuming fire but if we go to God in him we go to a reconciled Father who is ready to fall upon our necks and kiss and welcome us with his Love revealed in the face of Christ. Now in Conversion there are two instants or moments to be distinctly considered 1. The first instant is habitual Conversion or the habits or vital Principles of Grace which incline and dispose the Soul to actual Conversion 2. The second instant is actual Conversion or the actuation and crowning issue of those Principles in an actual turn to God 1. As to the habits or vital Principles of Grace I shall do two things 1. I shall demonstrate that there are habits or Principles of Grace 2. I shall particularly unfold what they are 1. I shall demonstrate that there are such things The Remonstrants mince the business There is say they potentia supernaturalis concessa voluntati ad hoc ut credere bene agere possit but as as for any habitual Grace they tell us Scholasticorum figmentum est corum qui simul somel optant infundi omnes illos habitus quos actibus crebris comparare nimis laboriosum esse arbitrantur Now there is a vast difference between a mere posse convertere and those Habits or Principles of Grace which dispose and encline the Soul to actual Conversion A mere posse convertere doth not include in it any inward disposition or inclination in the Soul to turn to God no more than the posse peccare in innocent Adam did include in it an inward disposition or inclination in the Soul to depart from God but the Habits or Principles of Grace do incline and dispose the Soul to actual Conversion Again a mere posse convertere doth not denominate a man gracious no more than the posse peccare in innocent Adam did denominate him sinful but the Habits or Principles of Grace do denominate a man gracious And the Reason is a mere posse may be abstract from the Nature or Essence of the thing into which it is reducible but the Habit or vital Principle hath something of the Nature or Essence of the thing in it nay it is virtually and seminally the thing it self A mere posse peccare in Adam before his Fall did not denominate him sinful because it had nothing of the nature of Sin in it but the Habits and Seeds of
sets the Heart upon God above all it may and doth love Creatures as the Prints of his Power and Goodness Ordinances as the Conduit-pipes of his Grace and Spirit and Saints as the lively Pictures and Resemblances of his Holiness but it sets the Heart upon God above all This Principle is a Fire dropt down from Heaven into the Heart to consume the dross of Corruption and inflame the Affections towards God 't is a touch from Christ risen and sitting in Glory to raise up the Affections out of the Tombs and Graves of earthly Vanities and to quicken and inspire them with the life of God that God may be all in all therein 2. Having shewed what Conversion is in the first instant I procede to the second In the first instant the Lamps of Grace are made in the second they are lighted up in the first instant the new Creature is begotten of God in all its parts and proportions in the second it is born into the spiritual World in the first instant the Tree of Righteousness is planted in the second it buds and blossoms and brings forth precious fruit there is an actuation of gracious Principles an actual turning of the Soul to God The Understanding doth actually see God as the supreme End Christ as the true Way and Sin as the great Obstacle The Will as to God the supreme End doth actually breathe after him in holy desires fix on him by serious purposes and rest in him fiducially and complacentially for all happiness As to Christ the true way it doth actually embrace and receive him as a Prophet for Guidance and Instruction as a Priest for Satisfaction and Intercession and as a King in the Government of his Spirit and Word And as to Sin the great Obstacle it doth actually surround it with Sorrow fight against it with Hatred and overcome it by a real Reformation The Affections do actually bow down under Reasons Sceptre come off from the World's Breasts and ascend up in holy Flames towards God and under this sanctified and actually returning Soul the members of the Body become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weapons of righteousness actually performing and executing the commands thereof Thus all the Habits and Principles of Grace are actuated and all the Powers and Faculties of Man are actually returned unto God Now this actual Conversion comes into Being three ways 1. As from the inward vital Principles of Grace there is a divine Life and Vigour in them putting forth the Soul to Acts congruous and connatural thereunto the divine nature will be shewing forth it self the well of living water will be springing up the seed of God will be shooting forth the kingdom of heaven though but as a grain of Mustard-seed will at last become a Tree When there is a Principle of right Knowledge in the Understanding it is a well-spring of life Prov. 16. 22. and the wise who have it shall understand Dan. 12 10. When there is a Principle of Rectitude in the Will integrity will guide it and direct its way Prov. 11. 3 5. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rectitudes or rightnesses will love Jesus Christ Cant. 1. 4. that is such hearts as have right Principles in them will assuredly love him for the Byass of those Principles draws to it converting Israel will cast forth his roots Hos. 14. 5. the root of Faith casts forth it self in actual believing the root of Love in actual loving The root of the righteous yieldeth its fruit Prov. 12. 12. The very Nature of these Principles is to dispose the Soul to actual Conversion Even moral Vertues dispose to moral Acts how much more do supernatural Principles dispose to spiritual Acts Moral Habits are of our own house but supernatural Principles are of a higher Extraction coming down from Heaven and stiled the vertues of God 1 Pet. 2. 9. therefore there must needs be more Vertue and Vigour in them than in moral Habits which come forth out of Principles of Reason and are the Vertues of Men. 2. Actual Conversion comes into Being as from the assistant and auxiliary Grace of God When the Apostle gives account of himself as to the Principles of Grace he saith By the grace of God I am that I am all his spiritual Essence was from free Grace When he gives an account of himself as to the exercise of Grace he saith I laboured yet not I but the Grace of God which was with me 1 Cor. 15. 10. auxiliary Grace which was with him moved the Principles of Grace which made up his spiritual Essence into actual exercise The new Creature can no more do ought of it self than the old As natural Agents live and move in the God of Nature so spiritual Agents live and move in the God of Grace Wherefore that there may be actual Conversion indeed there is help from the holy One a quickning virtue from God Psal. 119. 37. a stirring up and fluttering over the nest of gracious Principles Deut. 32. 11. a supply of the Spirit Phil. 1. 19. and grace with our Spirit Philem. Ver. 25. nay in a sober sence Immanuel God with us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord with us to encline our hearts to him 1 Kings 8. 57 58. God himself is as dew to Israel and then the roots of Grace cast forth themselves Hos. 14. 5. God blows and breathes upon his garden by auxiliary Grace and then the spices thereof flow out in the actual exercise of Grace Cant. 4. 16. 3. Actual Conversion comes into Being as from the Soul it self Timothy must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stir or blow up his grace 2 Tim. 1. 6. auxiliary Grace stirs and blows up the Principles of Grace the Principles of Grace stir and blow up the Soul and the Soul by virtue of those Principles and Assistances stirs and blows up it self unto actual Conversion Anima as a Learned Man hath it priùs act a agit priùs mota movet priùs à Deo conversà convertit se ad Deum Hence in Scripture Conversion is stiled man's act he believes to righteousness Rom. 10. 10. he returns to the Lord with all his heart 1 Sam. 7. 3. he gives himself unto the Lord 2. Cor. 8. 5. he obeys to the form of Gospel-doctrine Rom. 6. 17. still it is man's act Where we may note a remarkable difference between habitual and actual Conversion in the production of actual Conversion Man is active but in the production of gracious Principles he is passive We read in Scripture of men believing and repenting but we never read of any man who made himself a new heart and a new spirit these are of God's make only but being made the man in whom they are through auxiliary Grace doth actually turn to God Having shewed what Conversion is in the first and second instant thereof I pass on to the next and last Quaere viz. 3. Who is the Worker of Conversion and this I shall cleave asunder into three
formed in the Heart No man perfectly knows the least Atom or Dust in Nature how much less the grand Mystery of Grace Here then we must procede with great modesty and sobriety keeping as close as may be to the line and level of Scripture Now here I shall make a threefold Enquiry 1. Whether the Word of God be the Means or Instrument of Conversion 2. Whether the Will of Man be converted by the Intervention of the enlightned Understanding 3. Whether the Work of Conversion be wrought in an irresistible way 1. Whether the Word be the Means or Instrument of Conversion And here I shall endeavour two things 1. I will prove that it is so 2. I will enquire how far or in what sence it may be called so 1. I shall prove that it is so and that by three Arguments 1. Plain Scripture asserts it 2. Successive Experience shews it 3. The Analogy between the Principles of the new Creature and the Properties of the Word induces it 1. Plain Scripture asserts it Faith cometh by hearing and hearing by the word of God Rom. 10. 17. the holy scriptures are able to make wise unto salvation 2 Tim. 3. 15. the Law is perfect converting the soul Psal. 19. 7. the Gospel is the power of God to salvation to the believer Rom. 1. 16. and for the Unbeliever who accounts it foolishness and weakness the Apostle assures us that the foolishness of God is wiser than men and the weakness of God is stronger than men 1 Cor. 1. 25. so much wiser as to out-reason their carnal Understanding and so much stronger as to out-wrestle their carnal Wills and Affections The Gospel 't is Ministerium Spiritûs the ministration of the Spirit 2 Cor. 3. 8. the Golden Pipe through which the Oil of Grace is emptied out into mens Hearts and the great Organ through which the holy Ghost breathes spiritual Life into them 't is the seed of the new creature we are begotten by the word of truth Jam. 1. 18. born again not of corruptible seed but of incorruptible by the word of God which liveth and abideth for ever 1 Pet. 1. 23. 't is the white horse upon which Christ rides conquering and to conquer Rev. 6. 2. Conversion is a Conquest over the Minds and Wills of Men and for the obtaining thereof Christ rides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the word of truth Psal. 45. 5. and because there be high things and strong holds in mens Hearts the Word is as a mighty Engine in his hands to cast down those heights and holds and captivate every thought to himself 2 Cor. 10. 4 5. The Apostle taking notice of the work of Faith labour of Love and patience of Hope in the Thessalonians 1 Thes. 1. 3. gives us a clear account whence those choice Graces came the fontal Cause of them was Election Ver. 4. and the instrumental the Gospel Ver. 5. For saith he our Gospel came unto you not in word only but in power and in the holy Ghost and in much assurance In a word All the Current of Scripture seals up this Truth 2. Successive Experience shews it St. Peter at once caught 3000. Souls in the Net of the Gospel Acts 2. 41. St. Paul came to the Romans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the fulness of the evangelical blessing Rom. 15. 29. the Corinthians were his seal 1 Cor. 9. 2. and the Thessalonians his joy and crown 1 Thess. 2. 19. In all Ages of the Church God's Ministers have had a proof of Christ speaking in them and God's People have felt the Word to be Spirit and Life to them in all places where God's Name hath been recorded his blessing hath been afforded where the Seed of the Word hath been sown new Creatures more or less have sprung up out of it Were there a general Assembly of the First-born what stories would they tell us about the power of the Word One would say Hell flashed in my face out of such a Threatning another Heaven opened to me in such a Promise a third the Beauty of Holiness appeared to me in such a Precept every one in the Language of his own Experience would speak forth the wonders of the Word How many have been forced by the power of it to fall down and worship and say God is in it of a truth How many have experimentally felt it pointing out their darling Lust plucking again and again at the Iron-sinew in their Wills lifting and thrusting hard at the World in their Hearts and at last carrying away their Souls in a fiery Chariot of holy Affections towards God in Christ The common sense of Christians bears witness to the Efficacy of it 3. The Analogy between the Principles of the new Creature and the Properties of the Word induces it If we compare the Understanding of the new Creature with the Word there is a Principle of excellent knowledge and here is the word of truth Eph. 1. 13. there is a lively and spiritual Knowledg and here are lively oracles Act. 7. 38. and words which are spirit and life Joh. 6. 63. there is a near and intimate knowledg and here is a word quick and powerful piercing into the very soul and spirit Heb. 4. 12. there is a divine Faith or perswasion and here are faithful sayings worthy of all acceptation 1 Tim. 4. 9. there is a clear Vision an open-fac'd Knowledge and here is a clear Revelation a pure glass reflecting the Glory of God upon the heart 2 Cor. 3. 18. there is a practical Knowledge and here is a doctrine according to godliness 1 Tim. 6. 3. Again if we compare the Will of the new Creature with the Word there are holy Desires breathing after and holy Resolutions fixing upon God as the ultimate End and here are the goads and the nails Eccl. 12. 11. which stir up those Desires and fasten those Resolutions in the Heart there is Freedom indeed spiritual Liberty in the ways of God and here is free-making truth Joh. 8. 32. and a law of liberty Jam. 1. 25. there is a fiducial and complacential rest in God and here are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words of faith to lean upon 1 Tim. 4. 6. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words of delight to take pleasure in Eccles. 12. 10. there is a closing with Christ in all his Offices as Prophet Priest and King and here is this Prophet speaking to us this Priest dying and as it were crucified before our eyes this King upon his Throne with a Sceptre of Righteousness in his hand there is a sorrow for hatred of Sin and here is that which pricks us at the heart and shews us Sin as an abominable thing If we compare the Affections of the new Creature with the Word there is a reduction of the Affections unto Reason and here is Reason in its height and pureness there the World hath but a very low place and here it hath but a very mean character there the
spiritually dead to take in the Word of God as from a divine Impression in that the words of Christ entred not at all into the naturally dead in this the Word of God enters into the spiritually dead even intimately into his very heart in that the words of Christ were transient and passed away in this the Word of God though it may pass away as to its sounds and syllables yet as to its substance it lives and abides for ever in the new Creature Wherefore these differences considered I conclude That Christ's words were only declarative in that Resurrection but God's Word is operative also in this The manner how God works gracious Principles in and by his Word as an Instrument is a Secret which I dare not pry into only for a little more illustration of the Words Efficacy in the production of gracious Principles there are two Instants or Moments to be distinctly considered 1. The first Instant or Moment is that wherein there is a close Application and intimate Inning of the Word in the Heart in common Auditors the Word is upon the Heart but here it is in it in temporary Believers the Word is in some degree in the heart but here it is in it intimately This close Application is excellently set out in Scripture 't is a nail fastned Eccles. 12. 11. 't is a word engrafted Jam. 1. 21. 't is instruction sealed Joh 33. 16. 't is the Law put and written in the heart Heb. 8. 10. 't is wisdom entring into the heart Prov. 2. 10. 't is the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or entrance into his auditors 1 Thess. 2. 1. 't is the word having a place in us Joh. 8. 37. and such a place as to root in our hearts thus Joh says of himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the root of the word is found in me Joh 19. 28. and this Root is such as will abide in us and become the incorruptible seed of the new Creature This close Application is a glorious work of God and the Word is not altogether passive therein but in the hand of the Spirit 't is quick and powerful as a sharp Sword piercing and cutting its way into the heart Heb. 4. 12. and as a mighty Engine casting down imaginations and high things there 2 Cor. 10. 5. that it self may have a place and Throne in the same 2. The second Instant or Moment is that wherein God in and by the Word so intimately inned in the Heart doth produce the Principles of Grace there in the first Moment the indwelling Word makes the Heart a spiritual Bethlehem a House of Bread in the second Christ is spiritually born there in the first Moment the incorruptible Seed is sown in the Heart in the second it springs up into a new Creature The Scripture seems to me to hold out this Method very clearly the engrafted word is able to save the soul Jam. 1. 21. the Word saves the Soul but not merely as outwardly expressed but as inwardly engrafted Faith comes by hearing the word Rom. 10. 17. but is that a mere outward hearing No surely there is a hearing of the Father and so a coming to Christ Joh. 6. 45. There is the powerful and intimate demonstration of the Spirit and so faith stands in the power of God 1 Cor. 2. 4 5. that is to say in that power of God which intimately demonstrates and closely applies the Word unto the Heart as its true Cause and Foundation When the Apostle speaks of the Thessalonians Faith and Love 1 Thess. 1. 3. he there opens the causes thereof viz. the fontal Cause God's Election Ver. 4. and the instrumental Cause the Gospel Ver. 5. but how could the Gospel be an Instrument The Apostle tells us that it came to them not in word only but in power and in the holy Ghost it was strongly and sweetly set home upon the Heart and from that Impress came Faith and Love The Wise Man would have the Word kept in the midst of the heart and his Reason is because it is life Prov. 4. 21 22. The Word in the Ear only is but a transient 〈◊〉 but the Word in the midst of the Heart is Spirit and Life Job proves the truth of his Grace thus The root of the word is in me Joh 19. 28. The Word as shining on the Head lights up Notions but as rooted in the Heart springs up in Graces St. John tells the Young Men that they are strong and for a â—eason adds this the word of God abides in them 1 Joh. 2. 14. St. Paul first speaks of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or entrance into his auditors and then of their turn to the living and true God 1 Thess. 1. 9. The entrance of the word into the Understanding giveth light Psal. 119. 130. and when it passeth from the Understanding to the Will 't is spiritually a word upon the wheels and inwardly becomes free-making truth Joh. 8. 32. ennobling the Will with true Liberty in the ways of God Epaphras was in an Agony of Prayer for the Colossians that they might be filled in all the will of God Col. 4. 12. the more filling with God's Will the more true Liberty in ours St. Peter clearly asserts that we are born again of the incorruptible seed of the word 1 Pet. 1. 23. In which words his plain meaning is that the Word being intimately sown in the Heart doth under the warming influences of the hoâ—â— spirit spring up into the new Creature and to make this the plainer he adds that the word lives and abides for ever speaking as I take it not of the Words living and abiding in it self but of its living and abiding in the new Creature As it is with natural Seed or Grain sown the Husk or outward part passes away but the lively or substantial part springs up into the Stalk Blade and Ear so it is with the Seed of the Word the letters and syllables the noise and sound of words pass away but the lively and substantial Truth springs up into the new Creature and in it lives and abides for ever God made two great Promises of Regeneration the one That he would write the Law in the heart and the other That he would give a new heart and the latter he fulfils by the former In these two Instants distinguishable at least in Nature doth God by his Word bring forth the Principles of Grace Now here I would conclude this point but that I am obviated by two Objections The one absolutely against the Words Instrumentality The other against the Method proposed in the two Instants 1. Object That against the Words Instrumentality is this The Production of gracious Principles is a Creation and in Creation there can be no Instrument at all and therefore the Word cannot be an Instrument in that Production In answer to which Objection founded on Philosophical Principles I think it were enough to say with the Psalmist Thy testimonies are wonderful Psal.
119. 129. or with the convicted man God is in it of a truth 1 Cor. 14. 25. or with the Apostle The foolishness of God is wiser than men and the weakness of God is stronger than men 1 Cor. 1. 25. The Scriptures asserting this Instrumentality what if this Philosophical Objection could not be answered must therefore the holy Oracle be rejected What if Reason cannot comprehend it must therefore Faith renounce it How much better is that old Gloss Taceat Mulier in Ecclesia Let Reason be silent in the Church But for some satisfaction I shall offer four things to your consideration 1. Consider who is the principal Agent who but the Almighty and if he will appear in the word as the Expression is Acts 26. 16. what may not be done by it The Apostle was but an earthen vessel yet a Minister of the quickning Spirit because God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made him sufficient to be such a one 2 Cor. 3. 6. If he make the Word sufficient to regenerate who can gainsay it 2. Consider what the Instrument is 't is the Word of God the two grand Truths therein are the Law and Gospel and what are these in their eternal Idea The Law is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or eternal Off-shining from the divine Will as Righteous and the Gospel is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or eternal Off-shining from the divine Will as gracious and what are they in their external Revelation The Scripture is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 breathed out from the very mind and heart of God and therefore cannot be less than a lively Picture or Image of the divine Will Wherefore that such a Word as is the Image of the divine Will should instrumentally produce the new Creature which is the Image of the divine Nature seems to me rather congruous than impossible 3. Consider what the Principles of Grace are they are not Substances but Accidents depending upon their Subject in esse operari and may more properly be said to be increated than created now if there could be no Instrument in the Creation of Substances yet why may not there be one in the Increation of Accidents 4. Consider what a kind of Creation the production of gracious Principles is Is it every way pure Creation How then is it Generation how Resurrection Pure Creation can be neither of these You 'l say 't is Generation and Resurrection but metaphorically only very well if it be but so the Metaphor must be founded on some true likeness or analogy between these and the production of gracious Principles which is altogether unimaginable in a pure Creation It remains therefore that the production of gracious Principles is stiled all these in Scripture partly to import the excellency of the work such as cannot be fully expressed by any single one of these partly to hint out the nature of the work such as hath in it somewhat analogous to every one of these Wherefore I take it to be thus 't is a Creation because a real production of gracious Principles by Almighty Power 't is a Generation because of the immortal Seed of the Word and 't is a Resurrection because a man spiritually dead is raised up to divine life Now if there could be no Instrument in a pure Creation yet may there be one in the production of gracious Principles because that is not purely Creation though there be a creating power put forth therein 2. Object The other Objection is against the Method proposed in the two Instants viz. That first in Nature the Word is put into the Heart and then the Principles of Grace are produced which is contrary to that the natural man receives not the things of God 1 Cor. 2. 14. and contrary to that the word did not profit them not being mixed with faith Heb. 4. 2. and also contrary to the scope of that Parable where the Seed of the Word only fructifies in a good and honest heart Luk. 8. 15. for according to the Method of the two Instants the Natural man doth receive the things of God the Word doth profit before it is mixed with Faith and the Seed doth fructifie in a Heart not good or honest In answer whereunto I conceive that the Method proposed in the two Instants doth not contradict any of these Scriptures As for the first place The natural man receives not the things of God I answer that the Things or Truths of God may be received in the Heart two ways either passively by way of Impression from the holy Spirit or actually by way of actual discerning them in the Understanding and embracing them in the Will the former is a reception of them according to the obediential Capacity of the Heart the latter a reception of them according to the spiritual Faculty thereof the former doth at least in Nature go before the Principles of Grace in order to their Production the latter doth follow after the Principles of Grace as the fruit thereof The former is that which is done in the first Instant abovementioned the latter is that which is spoken of by the Apostle in the Text abovenamed for there he saith that the natural man receiveth not the things of God neither can he know them because they are spiritually discerned where evidently he speaks of such a receiving as is an actual knowing and spiritual discerning of the things of God Wherefore according to the Apostle this active receiving doth presuppose the Principles of Grace already in Being but the other passive receiving of which the Apostle there speaks not doth only presuppose an obediential Capacity in the Soul There is a double obediential Capacity in the Soul to receive the Truths of God as by way of Impression the ultimate and radical Capacity is the Rationality of the Soul and the next and immediate Capacity is that Softness of Heart which is wrought in the preparatory work of Conversion The Soul as rational is capable to receive an impression of Truths from God and as softned it is yet further disposed thereunto This is that obediential Capacity which is required in the Method of the two Instants and which the Apostle in that place doth not so much as touch upon As for the second place the word did not profit them not being mixed with faith I answer that the Word may be considered under a double Notion either as it is operative of Faith or as it is promissive of Rest to Believers Take it as operative of Faith and so it profits not being mixed with Faith otherwise faith could not come by hearing as the Apostle asserts Rom. 10. 17. but take it as promissive of Rest to Believers and so it doth not profit not being mixed with Faith that is Faith which is the Condition of the Promise not being performed the eternal Rest which is the thing promised cannot belong to them and this is clearly the Apostle's meaning for having spoken of a promise of rest Heb. 4. Ver.
1. he adds Ver. 2. the word that is the Promise of Rest spoken of before did not profit them not being mixed with faith that is the promised Rest was of no effect to them because they were Unbelievers and in this sence the words no way oppose the Method in the two Instants As for the Parable where it is said that the Seed of the Word fructifies in the good and honest heart I answer that the Seed of the Word may be said to fructifie two ways either internally in the production of inward Graces or externally in the production of outward good Works Now our Saviours scope in this parable at least in the latter part thereof touching the good Ground was to shew how the Word did fructifie in the production of outward good Works this is clear because it is such a fructification as presupposes a good honest heart so that our Saviour doth not here deny the Words fructification in the production of Graces but assert the Words fructification in the production of good works Nay in the former part of the Parable touching the three sorts of bad Ground laying down the impediments of the Words fructification and those impediments being in themselves impediments to all kind of fructification as well that which is in the Production of Graces as that which is in the production of good Works he seems by way of implication to hint out the Words fructification in the production of Graces according to the Method of the two Instants for he saith that the word did not fructifie in the stony ground because they had no root Luk. 8. 13. intimating that the Word must first root before it can fructifie at all So that if we might gather out of this Parable the whole Method of the Words fructification it seems to be thus first the Word must be notionally understood which was wanting in him by the way-side then it must be inwardly rooted which was wanting in the stony Ground then it must cast the choaking World out of the heart which was wanting in the thorny Ground then it makes the Heart a good and honest Heart and lastly it makes that good and honest Heart fructifie in all outward good Works Wherefore this Parable is so far from contradicting that it seems rather to illustrate the Method proposed in the two Instants abovesaid Having passed the first Quaere I procede to the second 2. Quaere Whether the Will of Man be converted by the Intervention of the enlightned Understanding In answer to which I shall lay down two Positions 1. That the Will of Man doth infallibly and necessarily follow the practical Understanding 2. That the Will of Man doth so in the matter of Conversion But that there may be a clear Foundation I shall first lay down some differences between theoretical Knowledg and practical as to the Truths Things of God And 1. These differ Subjectivè not as if these were not both in the same Understanding but that their way of inhesion there is different Theoretical Knowledge is in the Understanding but superficially a flash and away a light taste such as was in those Apostates Heb. 6. 5. a word sown but unrooted such as that in the stony ground Matth. 13. 21. but practical Knowledge is deeply radicated in the Understanding 't is truth in the hidden parts wisdom entring into the soul and a word sinking down into the heart and which is a second difference springing out of the former theoretical Knowledg being but superficial hath much of doubtings and fluctuations it sees and sees not it is a dark and half vision a perswasion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a little as the expression is Acts 26. 28. but practical Knowledge being deeply radicated hath much of certainty and assurance in it 't is instruction sealed a vision unveiled and with open face a man need not say Who shall ascend into heaven or who shall descend into the deep the word is in the heart in such a sensible Presentiality as makes a thorough perswasion of the truth thereof 2. These differ Objectivé Theoretical Knowledge represents things as good or evil only in the general but practical Knowledge represents this or that as good or evil in its individuality and as cloathed with all its circumstances In Herod's theoretical Knowledge 't was evil to kill John Baptist but in his practical Judgment with the circumstance of his Oath 't was good in his eyes to do so The theoretical Knowledge in the stony Ground pronounces the Word to be good but the practical Judgment sentences it evil with Persecution But to carry on the difference a little further Theoretical Knowledge representing things as good or evil only in the general speaks little or nothing to Practice but practical Knowledge representing this or that as good or evil in its individual circumstances speaks absolutely and with a kind of Authority this must be done and that must not be done When it says This must be done it is promotive of the duty They that know thy name will trust in thee Psal. 9. 10. and by the same Reason will do other duties required by thee When it says That must not be done it is preventive of Sin If they had known it they would not have crucified the Lord of Glory 1 Cor. 2. 8. that is a practical Knowledge would effectually have impeded that sin and by the same reason will it impede other sins both ways it hath a great influence into Practice 3. These differ essentially Theoretical Knowledge is in some sence but knowledge falsly so called because it knows not the things of God as they are proposed to be known those things are proposed to be known not as mere Notions but as practical things to be above all other things chosen loved embraced and practised Wherefore a theoretical Knowledg knowing them notionally only even whilest it is materially true hath a secret lye in it because it judges of them theoretically only of which it should judge practically Thus the Apostle He that saith I know him and keepeth not his commandments is a lyar and the truth is not in him 1 Joh. 2. 4. not in him as it should be for in the midst of all his puffing Knowledge he knoweth nothing as he ought to know 1 Cor. 8. 2. because not in a practical way but practical Knowledge is a true Knowledg it knows the things of God as they are proposed to be known that is not as mere Notions but as things to be practically improved in heart and life it knows them as it ought to know them And out of this difference arises a second Theoretical Knowledge being but a false Knowledge is but a weak and dead thing able to put forth no vital or spiritual Action Just as a flash of Lightning in the night it makes all the way plain but before one step can be taken all is in darkness such a vanishing vapour is mere Notion which puffs the Head but
in the Understanding 4. I argue from the consequent Absurdity If the Will do not follow the practical Judgment then although the practical Judgment be never so right yet may the Will transgress and by consequence a man may be a sinner and no fool which is impossible In Scripture Sin is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an aberration Isai. 5. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a missing of the mark 1 Joh. 3. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an ignorance Heb. 9. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an error Rom. 1. 27. error in heart Heb. 3. 10. and error of way James 5. 20. and which is the fullest expression of all folly foolishness and madness Eccl. 7. 25. as if all words were too little to express the folly thereof Also sinners are straglers or wanderers Isai. 53. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without mind Tit. 3. 3. simple ones such as want heart Prov. 9. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unreasonable men 2 Thess. 3. 2. fools nay madmen Acts 26. 11. nay as if there were nothing of Man in them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 brute heasts 2 Pet. 2. 12. Even in the first Sin of Man the Apostle tells us that the woman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being deceived was in the transgression 1 Tim. 2. 14. First there was an Error a false End in her mind and then the forbidden fruit was embraced by her Will. But now after all this if the practical Judgment be right set and yet the Will may turn away unto Sin then that which is impossible in Scripture may be possible in Nature there may be a Sinner and no Fool Sin and no Folly Wandring without Error missing the Mark without any false End Transgression and nothing of Deception in it a Man and a Brute coupled together in the same Act the Understanding playing the Man in its right directions and the Will playing the Brute in its irrational aversation All which Absurdities are unavoidable by such as assert that the Will doth not follow the practical Judgment 2. Posit Leaving the first Position I procede to the second viz. That the Will of Man doth infallibly follow the practical Understanding in the matter of Conversion And here again I might reinforce the former Arguments with an Emphasis If the Will cannot stand alone and upon the bottom of its own independency in other matters much less can it do so in Conversion to which the working and drawing of Almighty Grace is requisite If in other matters the Will cannot go alone without the Torch of Reason surely in Conversion it cannot go alone without the Torch of supernatural Illumination If the Will by deserting a lesser good propoposed by the Understanding do appetere malum sub ratione mali then the Will by deserting God proposed as the summum bonum by the Understanding doth appetere summum malum so if the Will by rejecting an inferiour Good proposed by the practical Judgment must become bruitish and irrational how much more bruitish and irrational must it become by rejecting the summum bonum so proposed If the Will may be determined by the Understanding as to a lesser Good nay as to a false lying Good as in the Case of Sin how much rather may it be so determined as to the summum bonum If by the Wills turning away from the Understanding right set there may be Sin in the Will and no Folly in the Understanding which is impossible then by such turning away there may be no Charity in the Will and yet true Faith in the Understanding which is also impossible But pretermiâ—ting these I come more closely to the Thesis that is That the Will doth follow the Understanding in the business of Conversion Now whereas the Conversion of the Will is double either it is the production of gracious Principles in the Will or it is the actual Conversion of the Will in the first the Will is Passive in the other Active The Wills following the Understanding is double also as to the Principles of Grace in the Will the Understanding is as the Channel through which those Principles are infused into the Will as to the actual Conversion of the Will the Understanding is as a potent Perswader inducing the Will unto actual Conversion In the first the Will follows the Understanding passively only and by way of reception of Principles in the second the Will follows the Understanding Actively and by way of free Actuation of those Principles I shall speak somewhat to both these 1. As to the Principles of Grace in the Will the Understanding is as the Channel through which those Principles are transfused into the Will God doth not infuse the Principles of Grace into the Will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but he puts in his hand by the hole of the door and so the churches bowels are moved for him Cant. 5. 4. he puts in his Grace at the Understanding and so the Will and Affections are turned to him he purifies the heart by faith Acts 15. 9. that is through Faith in the Understanding he influences Holiness into the Will and this Holiness is called by the Apostle holiness of truth Eph. 4. 24. not only because 't is a real Holiness but especially because 't is wrought through the Truth first entring in at the Understanding and so passing on to the Will and that this is the Apostle's meaning appears because he opposes holiness of truth in the 24. Verse to the lusts of deceit in the 22. Verse As those are lusts of deceit because the lusting Will follows upon the erring Understanding so this is holiness of truth because the holy Will follows upon the true Understanding The practical Knowledge of God is stiled eternal life Joh. 17. 3. and a well-spring of life Prov. 16. 22. the reason is because through it all quickning Graces do as a River of Life flow into the Will Above all that of the Apostle is most pregnant Beholding as in a glass the glory of God we are changed into the same image from glory to glory as by the spirit of the Lord 2 Cor. 3. 18. The Glory of God is reflected from Christ upon the Gospel and from the Gospel upon the Understanding and from the Understanding upon the Will and so we are changed into his glorious Image In Man's first Transgression Death entred in at the Windows of the Mind and so got into the secret Closet of the Heart and in Man's first Conversion Life comes in at the Mind and so passes down into the Will All the Grace that a man hath saith Dr. Preston passes in through the Understanding and if it were not so how could the Word be an Instrument of the Wills Regeneration There is no passage for it into the Will but through the Understanding In Regeneration the Law is writ in the heart and how can that be but through the Understanding The appetitive Faculty is naturally crooked and if ever it be made right it must be through the
known will make us free true Wisdom dwells with prudence and practically leads in the way of Righteousness 't is a Suada to the Will and draws it home to God in actual Conversion 3. From those Scriptures which set forth God as the Author of actual Conversion He gives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the actual believing Phil. 1. 29. he grants repentance unto life Acts 11. 18. he works 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very act of willing Phil. 2. 13. he causes to walk in his statutes Ezek. 36. 27. In every true Convert there is more than a mere Man the grace of God is to be seen in him Acts 11. 23. there is God in converting Paul Gal. 1. 24. In the Temple of the new Creature every thing speaks of his glory every holy breath in the Will must praise the Lord as its Author If God did not work the very Act of Willing then which I tremble to utter all the Prayers made to him for converting Grace are but God-mockeries all the Praises offered up to him for the same are but false Hallelujahs then they which glorified God in converting Paul glorified but an Idol of their own Fancy they which glorified God in the repenting Gentiles Acts 11. 18. offered but a blind Sacrifice When we pray that God's kingdom should come into our hearts we do not mean that God should put our Wills in aequilibrio but our Wills should be subdued under God's When David and his People offered willingly unto God he falls into a kind of Extasie Who am I and what is my people 1 Chron. 29. 14 And Thine O Lord is the greatness and the power and the glory and the victory Ver. 11. even the victory over hearts and All things are of thee Ver. 14. not only our Gold and Silver not only our Hearts and Wills but our very actual Willingness also You will say All this is true God works the very Act of Willing but not insuperably but so as men do not resist the Work of Grace But what 's the meaning of this God works the Will so as men do not resist not to resist is to obey Wherefore the plain meaning is God works the Act of Willing so as men do will which is very absurd Because it makes the very same Act of Willing to be the Condition of it self Again What is it for God to work the Act of Willing so as men do not resist but to work it in a way of dependence upon Man's Will and what is that but to contradict the Apostle who saith that God works the Act of willing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his own good pleasure if he do it of his own good pleasure surely not in a way of dependence upon Man's Will but in a glorious insuperable manner 4. From those Scriptures whose truth is so founded upon insuperable Grace that it cannot stand without it Turn thou me and I shall be turned Jer. 31. 18. Turn us unto thee O Lord and we shall be turned Lam. 5. 21. If Man's actual Turn do not infallibly follow upon God's turning Grace what truth is there in these And 's which couple both together Other sheep I must bring saith Christ and they shall hear my voice Joh. 10. 16. and which agrees with it The salvation of God is sent to the Gentiles and they will hear it Acts 28. 28. What Connexion is there betwixt Christ's bringing and Man 's hearing or betwixt Salvation sent and Man's hearing without insuperable Grace Again God says I will put my Spirit within you and you shall live Ezek. 37. 14. and I will put my Spirit within you and cause you to walk in my statutes Ezek. 36. 27. What necessity of Life or Obedience in them if the holy Spirit be given in a resistible way Again God says to Christ Thou shalt call a nation and nations shall run unto thee Isai. 55. 5. and the Church prays Draw me we will run after thee Cant. 1. 4. Where 's the truth of these Propositions if God's calling and drawing do not infer Man's running Again David prays Teach me O Lord the way of thy statutes and I shall keep it unto the end give me understanding and I shall keep thy Law Psal. 119. 33 34. Where 's the consequence of David's Obedience upon God's Teaching if Grace be superable Moreover God says I will be as dew to Israel he shall grow as the lilly and cast forth his roots as Lebanon his branches shall spread and his beauty shall be as the olive-tree Hos. 14. 5 6. Here 's Israel very florid but that which secures all is insuperable Grace nothing could hinder their spiritual prosperity who had God for their dew I say nothing not Lusts for Ephraim shall say What have I to do with Idols Ver. 8 not backslidings for God says I will heal their back-slidings Ver. 4. not barrenness for God tells them from me is thy fruit found Ver. 8. not deadness for they shall revive as the corn and grow as the vine Ver. 7. But if the Work of Grace may be frustrated then there is no certain root for all this holy fruit to stand upon 5. From those Scriptures which set forth actual Conversion as a Work of Power Thy people shall be willing in the day of thy power Psal. 110. 3. God fulfils the work of faith with power 2 Thess. 1. 11. the Principle of Faith is incomplete without its Act but God by his powerful Grace actuates it in us When our Saviour Christ told his Disciples that it was easier for a camel to go through a needles eye than for a rich man to enter into Gods kingdom they cried out with amazement Who then can be saved but our Saviour unties the knot thus The things that are unpossible with men are possible with God Luk. 18. 24 25 26 27. God by the power of his Grace can fetch off the World the Camels bunch from the Heart and so make it pass as it were through the needles eye into the Kingdom of God But now the assertors of resistible Grace may turn the words thus The things which according to the ordinary working of Grace are impossible with God are possible with Men that crowning Work of actual Conversion which is too hard and heavy for God's free Grace is absolved and dispatched out of hand by Man's free Will In the Parable of the lost Sheep we find God going after it until he find it then laying it upon his shoulders Luk. 15. 4 5. He goes after it in the Means of Grace he finds it by the intimate Inshinings of his Spirit and he lays it upon the shoulders of his power that he may bring it home to himself in actual Conversion But now if Grace be resistible the Almighty Shoulders are only put under mans Will to bear it up in aequilibrio to see whether it will go home to God or not it may be it will it may be it will not Gods Power doth but
ordinative Will to will the turning and Salvation of all men This I shall explain 1. With reference to those in the Bosom of the Church 2. With reference to those out of it 1. God by a virtual or ordinative Will doth will the Turning and Salvation of all Men within the Bosom of the Church for they have Jesus Christ set before their Eyes and what was the true End of Christ's coming but to turn every one from his iniquities Acts 3. 26 They have the Gospel preached unto them there we have God spreading out his hands all the day standing and knocking at the door of the heart crying out with redoubled Calls Turn ye turn ye why will ye die Wooing and beseeching men be ye reconciled unto me making his salvation bringing grace appear unto all men even to the Non-elect themselves and causing the kingdom of God to come nigh unto men even to such as for the rejection thereof have the dust of their city wiped off against them and what is the meaning of all this if God no way will their Conversion Take away God's ordinative Will and then God as to the Non-elect spreads out his hands of Mercy that he may shut them knocks that he may be barred out cries and beseeches that he may not be heard makes his Grace appear and Kingdom come nigh that it may be rejected and not received All which is to evacuate Scripture and put a lye upon the offers of Grace Neither will it salve the business to say there is a Voluntas signi in all this for what is Voluntas signi if it be not signum Voluntatis If it be only an outward Sign or Appearance and there be no Counterpane or Prototype thereof within the divine Will how is it a true Sign Which way could it be breathed out from God's Heart When God makes his great Gospel-supper and says Come for all things are ready he is not he cannot be like him with the evil eye who saith Eat and drink but his heart is not with thee Prov. 23. 6 7. No God's Heart goes along with every Offer of Grace he never calls but in a serious manner And therefore unbelieving and impenitent Persons are in Scripture said not only to reject the Means but to receive the grace of God in vain 2 Cor. 6. 1. to reject the counsel of God against themselves Luk. 7. 30. and to make God a lyar 1 Joh. 5. 10. as if he meant not really in the Offers of his Son Jesus Christ. When God threatned the Jews with his Judgements they belied the Lord and said it is not he Jer. 5. 12. and when God offers men Grace in the Gospel they by their Unbelief belye the Lord and say It is not he 't is but only the Minister or outward Sign God's Heart or Mind is not in it Under such weighty words as these doth the Scripture set out the rejection of means because of God's ordinative Will ' that God who will one day mock at the rejecters of his call Prov. 1. 26. doth not now mock them in the Grace of his Call the true end of his Call is their Conversion that that end is not attained the only Reason lies within themselves in their own corrupt unbelieving Hearts Moreover it is worthy of our consideration that those Scriptures which the Remonstrants urge to prove that all the Operations of Grace even those in the very Elect who actually turn unto God are resistible do signally set forth this ordinative Will of God As first they urge that Matth. 23. 37. O Jerusalem Jerusalem thou that killest the Prophets and stonest them which are sent unto thee how often would I have gathered thy children together even as an hen gathereth her chickens under her wings and ye would not Here say they is resistible Grace Very well but what Grace doth the Text speak of It speaks only of the Grace afforded to those Jews which were never gathered or converted thereby but not a tittle of the Grace afforded to those Jews which were thereby actually gathered or converted and how then can it prove that this latter Grace of which it speaks not at all was resistible If it prove this Grace resistible it can be upon no other ground but this only That the Grace afforded to the Jews which were not gathered and the Grace afforded to the Jews which were gathered was one and the same but how can that be made good Can that Text assert an equality of Grace to both sorts of Jews which speaks only of the Grace afforded to one of them viz. to the ungathered ones 'T is impossible But if it be not the Truth of the Text is there yet any Truth in the thing Had all the Jews equal Grace with the Jews given to Christ with the Jews drawn by the Father with the Jews chosen out of the world 'T is incredible The Remonstrants allow that God doth irresistibly enlighten the Understanding excite the Affections and infuse a posse convertere into the Will but was it thus with all the Jews Were the blind leaders of the blind thus enlightned Were the malicious scorners thus affected Were those which could not believe Joh. 12. 39. endued with a posse convertere It cannot be Wherefore this Text speaking only of the Grace given to the ungathered Jews proves not the Grace given to the other Jews to be resistible but it genuinely proves a Will in God to gather them all under his wings of Grace I say a Will in God for it cannot be interpreted of Christ's humane Will for the gathering willed was not only a gathering by Christ's Ministry but by the Mission of Prophets before his Incarnation to which Christ's humane Will could not extend because not then in being Wherefore this Will is God's ordinative Will imported in the Ministery of Christ and the Prophets the proper end tendency whereof was to gather them into the bosom of his Grace This Calvin in his Commentaries upon this place calls mirum incomparabile amoris documentum and withal adds significat nunquam proponi nobis Dei verbum quin ipse maternâ dulcedine gremium suum nobis aperiat Again they urge that Isai. 65. 2. I have spread out my hands all the day unto a rebellious people but this place speaks only of the Grace afforded to the Rebellious and therefore it proves not that the Grace afforded to the Elect was resistible Neither is it imaginable that the same measure of Grace is signified in this expansion of God's hand as in the revelation of his arm Isai. 53. 1. The Apostle quoteth this place Rom. 10. 21. yet withal asserts that there was a remnant according to the election of Grace Rom. 11. 5. not a remnant according to the better improvement of the same Grace but a remnant according to the election of Grace such as pure Grace had reserved to it self by those special Operations which were not vouchsafed to the blinded
ones Ver. 7. God's stretching out his hands is all one with his call Prov. 1. 24. but all men are not called after the â—â—me rate as the called according to purpose Wherefore this place proves not that the workings of Grace as to the Elect are resistible but that the Offers of Grace as to the Non-elect are serious God in the Means really spreading out his Arms of Grace unto them Again they urge that of our Saviour These things I say that you might be saved Joh. 5. 34. which words were spoken to them which would not come to Christ Ver. 40. but that the holy Spirit spake as inwardly and powerfully to them as to the Elect who hear and learn of the Father what Chymistry can extract it out of this Text or from what other Scripture can it be demonstrated God commands the light to shine out of darkness in some hearts 2 Cor. 4. 6. but doth he so in all Whence then are those blinded ones Ver. 4 If there be any such where is the Remonstrants Equality of Grace Where when they say that Illumination is wrought irresistibly These things cannot consist together Wherefore our Saviours words shew not forth the weakness or superableness of Grace as to the Elect but the true End and Scope of Christ's Preaching as to the Non-elect what he spake to them was in order to their Salvation Again they urge that The Pharisees and Lawyers rejected the counsel of God against themselves being not baptized of him that is of John Luk. 7. 30. Here say they is their Thesis in terminis But this place is so far from proving that the internal Grace vouchsafed to the Elect is resistible that from hence it cannot be proved that these Rejecters had any workings of internal Grace at all in them For internal Grace runs in the Veins of Ordinances and the Ordinance here spoken of was John's Baptism and that these Rejecters would not partake of at all for so saith the Text They were not baptized of him and then which way should they come by internal Grace could they have it quite out of God's Way No surely there is little or rather no reason to imagine that these Rejecters so far scorning God's Ordinance as not so much as outwardly to be made partakers thereof should yet have the workings of internal Grace in them But suppose they had some internal Working must it needs be the baptism of the holy Ghost and fire such intimate and powerful working as is in the Elect Not a tittle of this appears in the Text wherefore this place proves not that the working of Grace in the Elect is resistible but it signally shews forth the nature of divine Ordinances Every Ordinance is an Ordinance from the Will of God 't is an Appointment dropt down from Heaven 't is divinely destinated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for edification and not for destruction 't is the Place where God records his Name 't is the Way where God would be met withal 't is the Oracle where God would be heard 't is a kind of Tabernacle of witness where God attesteth the Riches of his Grace John's Baptism was not a mere external Sign or Shadow but imported God's ordinative Counsel to bring men to Repentance 't was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to repentance as its proper End Matth. 3. 11. Gospel-preaching is not a mere sound or voice of Words but it importeth Gods ordinative Counsel to turn men unto himself Hence every true Minister is said to stand in Gods counsel and for this very End to turn them from the evil of their doings Jer. 23. 22. Every Ordinance speaks an ordinative Counsel for some spiritual End a serious Ordination for the good of Souls Oh! that every one would think so indeed how surely would they find that God is in it of a truth whosoever comes to an Ordinance so thinking justifies Gods Institution and meets his Benediction but he who comes and thinks otherwise doth by that very thought forsake the ordinance of his God and reject his counsel though not in so high and gross a manner as the Pharisees and Lawyers did who would not so much as outwardly partake of John's Baptism Again they urge that What could have been done more to my vineyard that I have not done in it Wherefore when I looked that it should bring forth grapes brought it forth wild grapes Isai. 5. 4. Here say they were omnia adhibita not a tantillum gratiae wanting here seems to be the ultimus conatus the utmost Acting of Grace even equal to those Operations of Grace which were in the Converts of the Jewish Church and that upon a double account First because God says What could be done more Secondly because God had done so much that he expected the grapes of Holiness and Obedience from them and yet after all this they brought forth wild Grapes Hence the Remonstrants conclude that Conversion is wrought in a resistible way I answer those which will take the true measure of the Grace set forth in this Text must first consider to whom this Grace was afforded 't was to the Jewish Church in common even to every member thereof this granted as it cannot be denied I procede to answer first as to that expression What could have been done more Either the meaning of it is what could have been done more in a way of internal Grace or else it is what could have been done more in a way of external Means the first cannot be the meaning that God could do no more in a way of internal Grace if God had said so in that sence the Jewish Church might have aptly answered Lord couldst thou not write the Law in every Heart Couldst thou not make a new heart in every one of us O how many unregenerate Souls are there found in me But if not that Lord couldst thou not at least have inwardly enlightned every one Couldst thou not have given him some inward dispositions to Conversion O how many ignorant Souls are there which call evil good and good evil and put darkness for light and light for darkness Isai. 5. 20 these are not so much as inwardly inlightned O! how many Atheists are there which jear and scoff at the Threatnings of God saying Let him hasten his work that we may see it let the counsel of the holy One draw nigh that we may know it Ver. 9. These are so far from any dispositions to Conversion that they scarce have the sense of a Deity in them Lord thou who didst plant me a Vineyard or visible Church couldst have planted saving Graces in every Heart thou who didst gather out the stones of publick annoyance out of me couldst have took away the privy stone of hardness out of every Heart doubtless thou art Almighty and therefore thou canst do it thou art True and therefore thou wilt do it if thou hast said it Hence it appears that that Expression What could have been done more relates not