The divine will considered in its eternal decrees, and holy execution of them. By Edward Polhill of Burwash in Sussex Esquire
         Polhill, Edward, 1622-1694?
      
       
         
           1695
        
      
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             The divine will considered in its eternal decrees, and holy execution of them. By Edward Polhill of Burwash in Sussex Esquire
             Polhill, Edward, 1622-1694?
             Owen, John, 1616-1683.
             Seaman, Lazarus, d. 1675.
          
           
             The second edition.
          
           [16], 540 p.
           
             printed, and are to be sold by Thomas Shelmerdine, at the sign of the Rose-Tree in Little-Britain,
             London :
             1695.
          
           
             With prefaces signed by John Owen and Lazarus Seaman.
             A reissue, with cancel title page, of the 1673 edition.
             Imperfect: copy catalogued misbound; pp.321-336 are misbound before pp.305-320.
             Reproduction of the original in the British Library.
          
        
      
    
     
       
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           Providence and government of God -- Early works to 1800.
        
      
    
     
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           THE
           Divine
           Will
           Considered
           in
           its
           Eternal
           Decrees
           ,
           AND
           Holy
           EXECUTION
           Of
           Them.
           
        
         
           By
           EDWARD
           POLHILL
           of
           Burwash
           in
           Sussex
           Esquire
           .
        
         
           
             The
             Second
             Edition
          
           .
        
         
           LONDON
           ,
           Printed
           ,
           and
           are
           to
           be
           Sold
           by
           
             Thomas
             Shelmerdine
          
           ,
           at
           the
           Sign
           of
           the
           Rose-Tree
           in
           Little-Britain
           ,
           1695.
           
        
         
         
         
      
       
         
         
         
           THE
           PREFACE
           TO
           THE
           READER
           .
        
         
           THE
           Doctrine
           of
           Gods
           eternal
           Decrees
           ,
           with
           their
           Execution
           in
           his
           works
           of
           Providence
           and
           Grace
           ,
           is
           of
           great
           importance
           in
           it self
           ,
           and
           was
           ever
           so
           esteemed
           in
           the
           Church
           .
           It
           is
           that
           Revelation
           which
           God
           has
           been
           pleased
           to
           make
           unto
           us
           in
           his
           Word
           ,
           of
           those
           Counsels
           of
           his
           sovereign
           will
           and
           pleasure
           ,
           with
           those
           actings
           of
           infinite
           
           wisdom
           ,
           power
           ,
           goodness
           and
           grace
           in
           the
           pursuit
           of
           them
           which
           rise
           and
           issue
           in
           Eternity
           .
           Hereby
           the
           whole
           series
           of
           divine
           Operations
           is
           represented
           unto
           us
           ,
           in
           their
           beauty
           &
           order
           ,
           wherein
           God
           disposes
           all
           things
           in
           this
           World
           ,
           unto
           the
           final
           issue
           of
           his
           eternal
           glory
           .
           An
           Enquiry
           therefore
           into
           these
           things
           is
           so
           far
           from
           being
           a
           needless
           and
           curious
           Speculation
           ,
           as
           some
           fondly
           imagine
           ,
           that
           without
           some
           diligence
           therein
           ,
           we
           can
           never
           attain
           that
           distinct
           apprehension
           of
           divine
           Excellencies
           and
           their
           effects
           which
           is
           necessary
           unto
           the
           direction
           of
           our
           Faith
           and
           Obedience
           .
           The
           nature
           indeed
           of
           the
           things
           themselves
           ,
           which
           is
           sublime
           and
           mysterious
           ,
           with
           that
           opposition
           which
           the
           pride
           of
           corrupted
           Reason
           rises
           up
           unto
           ,
           against
           the
           Sovereignty
           and
           Wisdom
           of
           God
           ,
           
           hath
           exposed
           the
           Truth
           concerning
           them
           unto
           great
           and
           fierce
           Contradiction
           in
           all
           Ages
           :
           But
           as
           God
           in
           the
           primitive
           times
           preserved
           the
           knowledge
           and
           interest
           of
           it
           in
           the
           Church
           ,
           by
           the
           holy
           and
           learnéd
           endeavours
           of
           persons
           famous
           on
           that
           account
           in
           their
           several
           Generations
           ,
           against
           the
           subtil
           assaults
           of
           men
           of
           corrupt
           minds
           ;
           so
           in
           these
           later
           Ages
           he
           has
           provided
           for
           its
           vindication
           and
           defence
           ,
           by
           the
           faithful
           Làbours
           of
           many
           worthy
           Instruments
           ,
           against
           all
           that
           opposition
           which
           under
           various
           pretences
           and
           apprehensions
           hath
           continually
           broken
           forth
           against
           it
           .
           And
           it
           hath
           so
           fallen
           out
           ,
           that
           among
           all
           those
           Digladiations
           which
           the
           Church
           hath
           been
           exercised
           withal
           about
           spiritual
           things
           ,
           there
           are
           none
           which
           have
           been
           managed
           with
           more
           confidence
           
           and
           seeming
           satisfaction
           ,
           unto
           the
           parties
           at
           variance
           about
           them
           ,
           than
           these
           concerning
           the
           Decrees
           and
           Grace
           of
           God
           :
           For
           whereas
           they
           procede
           on
           various
           Principles
           ,
           each
           Party
           find
           such
           assurance
           in
           those
           they
           build
           upon
           ,
           as
           they
           suppose
           is
           not
           capable
           of
           any
           reasonable
           contradiction
           .
           Those
           who
           judge
           it
           their
           safest
           course
           in
           heavenly
           Mysteries
           to
           captivate
           their
           Understandings
           unto
           the
           obedience
           of
           Faith
           ,
           and
           to
           regulate
           their
           apprehensions
           about
           them
           by
           divine
           Revelation
           ,
           with
           a
           due
           reverence
           of
           the
           infinite
           Wisdom
           and
           Sovereignty
           of
           God
           ,
           can
           discern
           nothing
           in
           the
           reasoning
           contrary
           to
           what
           they
           have
           so
           learned
           ,
           that
           is
           of
           weight
           with
           them
           or
           takes
           any
           impression
           on
           their
           minds
           ;
           when
           others
           ,
           who
           procede
           upon
           and
           make
           their
           own
           inclinations
           ,
           desires
           and
           Reason
           the
           
           Rule
           and
           Measure
           of
           their
           Conceptions
           ,
           forcing
           divine
           Revelation
           and
           Mysteries
           into
           compliance
           with
           them
           ,
           have
           no
           valuation
           of
           those
           Arguments
           which
           are
           resolved
           purely
           into
           divine
           Revelation
           ,
           as
           representing
           an
           Idea
           of
           God
           ,
           his
           Excellency
           ,
           his
           will
           and
           his
           Power
           ,
           unsuited
           unto
           what
           in
           themselves
           they
           conceive
           of
           them
           :
           but
           it
           will
           be
           found
           that
           as
           God
           ,
           who
           alone
           perfectly
           knows
           himself
           ,
           and
           all
           the
           effects
           of
           his
           Wisdom
           and
           Power
           ,
           can
           alone
           give
           us
           true
           notices
           and
           apprehensions
           of
           them
           ,
           so
           it
           will
           be
           found
           that
           it
           is
           our
           wisdom
           and
           understanding
           to
           confine
           our
           conceptions
           about
           them
           ,
           and
           Faith
           concerning
           them
           unto
           divine
           Revelations
           .
           And
           whatever
           contradictions
           there
           may
           be
           therein
           unto
           the
           carnal
           Affections
           of
           men
           ,
           there
           is
           none
           indeed
           unto
           right
           Reason
           ,
           when
           
           the
           infinite
           distance
           between
           God
           and
           us
           is
           once
           really
           admitted
           and
           acknowledged
           .
           Of
           these
           things
           treateth
           the
           ensuing
           Discourse
           ,
           if
           I
           mistake
           not
           ,
           in
           words
           of
           truth
           and
           soberness
           ,
           for
           the
           substance
           of
           what
           is
           pleaded
           therein
           ;
           and
           I
           could
           not
           but
           upon
           the
           first
           view
           judge
           it
           both
           useful
           and
           needful
           unto
           the
           present
           season
           .
           For
           whereas
           the
           Truths
           here
           declared
           and
           contended
           for
           ,
           have
           in
           former
           Ages
           been
           opposed
           with
           more
           subtilty
           ,
           diligence
           and
           specious
           pretences
           ,
           than
           of
           late
           by
           any
           ;
           yet
           being
           never
           that
           I
           have
           observed
           treated
           with
           more
           rage
           ,
           contempt
           and
           scorn
           ,
           the
           common
           way
           whereby
           men
           supply
           their
           defects
           in
           Learning
           and
           Ability
           ,
           to
           oppose
           what
           they
           dislike
           and
           condemn
           ,
           the
           worthy
           Author
           hath
           handled
           them
           with
           that
           gravity
           and
           modesty
           ,
           with
           that
           particular
           regard
           unto
           express
           
           divine
           Testimonies
           ,
           as
           is
           best
           suited
           to
           rebuke
           unchristian
           Virulency
           about
           sacred
           things
           ,
           without
           taking
           any
           notice
           of
           them
           .
           And
           sundry
           things
           in
           perusal
           of
           his
           Discourse
           I
           take
           no
           small
           satisfaction
           in
           ;
           as
           (
           first
           )
           that
           in
           handling
           of
           these
           mysterious
           and
           sacred
           Truths
           he
           chose
           briefly
           to
           state
           and
           solidly
           to
           affirm
           his
           assertions
           with
           Scripture
           and
           Reason
           ,
           clearing
           positive
           Truths
           ,
           and
           not
           handling
           them
           merely
           in
           a
           way
           of
           Controversie
           ,
           though
           he
           avoid
           not
           the
           consideration
           of
           any
           material
           Objection
           against
           what
           he
           has
           asserted
           and
           proved
           :
           for
           as
           this
           way
           of
           teaching
           divine
           Truths
           is
           suited
           unto
           the
           nature
           ,
           use
           and
           end
           of
           them
           ,
           as
           also
           the
           manner
           of
           their
           Original
           Revelation
           ;
           so
           the
           mind
           is
           therein
           preserved
           sedate
           and
           free
           from
           such
           disturbing
           or
           diverting
           
           provocations
           as
           we
           are
           commonly
           too
           incident
           unto
           ,
           when
           engaged
           even
           in
           the
           defence
           of
           Truth
           by
           way
           of
           controversie
           .
           Again
           there
           appeared
           unto
           me
           that
           Vein
           of
           Piety
           and
           spiritual
           Affection
           ,
           Reverence
           unto
           God
           ,
           and
           satisfaction
           in
           the
           things
           themselves
           pleaded
           about
           ,
           as
           hath
           given
           me
           a
           great
           esteem
           of
           the
           Author
           as
           well
           as
           of
           his
           Work
           ,
           though
           he
           be
           otherwise
           utterly
           unknown
           to
           me
           ;
           and
           this
           respect
           was
           increased
           ,
           when
           I
           found
           he
           was
           no
           Minister
           or
           Church-man
           ,
           whose
           business
           it
           is
           or
           ought
           to
           be
           to
           enquire
           diligently
           into
           these
           things
           ;
           but
           a
           Gentleman
           acted
           by
           a
           voluntary
           concernment
           in
           Truth
           and
           Piety
           .
           It
           would
           not
           be
           to
           the
           disadvantage
           of
           the
           Nation
           ,
           or
           the
           Church
           of
           God
           in
           it
           ,
           if
           we
           had
           more
           of
           that
           rank
           and
           quality
           alike
           able
           and
           alike
           minded
           .
           The
           Modesty
           wherewith
           
           he
           dissents
           from
           others
           or
           opposes
           their
           sentiments
           ,
           without
           severe
           reflections
           on
           Persons
           or
           Opinions
           ,
           is
           also
           another
           thing
           which
           deserves
           both
           commendation
           and
           imitation
           ;
           and
           the
           consideration
           thereof
           gives
           me
           the
           confidence
           in
           these
           few
           lines
           ,
           designed
           unto
           another
           end
           ,
           to
           express
           my
           own
           dissent
           from
           some
           of
           his
           apprehensions
           ,
           especially
           about
           the
           Object
           and
           Extent
           of
           Redemption
           .
           Had
           I
           seen
           this
           discourse
           before
           it
           was
           wholly
           Printed
           ,
           I
           should
           have
           communicated
           my
           thoughts
           unto
           him
           upon
           that
           Subject
           ,
           and
           some
           few
           other
           passages
           in
           it
           :
           but
           where
           there
           is
           an
           agreement
           in
           the
           substance
           and
           design
           of
           any
           Doctrine
           ,
           as
           there
           is
           between
           my
           judgment
           and
           what
           is
           here
           solidly
           declared
           ,
           it
           is
           our
           duty
           to
           bear
           with
           each
           other
           in
           things
           circumstantial
           ,
           or
           different
           explanations
           of
           the
           same
           Truth
           ,
           
           when
           there
           is
           no
           incursion
           made
           upon
           the
           main
           Principles
           we
           own
           .
           The
           Argumentative
           part
           of
           this
           Book
           is
           generally
           suited
           unto
           the
           Genius
           of
           the
           Age
           past
           ,
           where
           in
           accurdcy
           and
           strictness
           of
           Reason
           bare
           sway
           ;
           the
           Language
           of
           it
           unto
           this
           ,
           concerning
           which
           every
           one
           may
           judg
           as
           he
           pleases
           ,
           Truth
           is
           little
           concerned
           therein
           ;
           nor
           is
           it
           thereunto
           that
           I
           assign
           that
           perspicuity
           which
           appears
           in
           the
           main
           parts
           of
           this
           Discourse
           ,
           but
           unto
           the
           clear
           and
           distinct
           stating
           of
           the
           things
           themselves
           in
           the
           Authors
           mind
           ,
           which
           alone
           enables
           any
           to
           speak
           with
           evidence
           unto
           the
           understanding
           of
           others
           .
           And
           hence
           it
           is
           that
           although
           he
           be
           forced
           to
           make
           use
           sometimes
           of
           Scholastick
           Notions
           ,
           yet
           he
           hath
           so
           expressed
           the
           matter
           intended
           ,
           as
           to
           make
           it
           obvious
           unto
           the
           meanest
           Capacity
           any
           
           whit
           exercised
           in
           the
           knowledge
           of
           these
           things
           .
           Having
           said
           thus
           much
           of
           this
           Discourse
           ,
           which
           I
           hope
           God
           will
           bless
           unto
           good
           use
           and
           fruit
           ,
           I
           shall
           not
           need
           to
           mind
           the
           Reader
           of
           how
           great
           importance
           it
           is
           to
           have
           the
           Truths
           here
           pleaded
           for
           ,
           well
           vindicated
           and
           established
           ;
           the
           fulness
           and
           frequency
           of
           the
           Scriptures
           in
           the
           Revelation
           of
           them
           the
           great
           influence
           into
           our
           Faith
           ,
           Obedience
           and
           due
           Reverence
           of
           God
           ,
           with
           the
           eminent
           tendency
           unto
           the
           exaltation
           of
           his
           Glory
           ,
           and
           the
           debasement
           of
           the
           pernicious
           Pride
           of
           corrupt
           Nature
           which
           they
           have
           ,
           the
           Opposition
           made
           unto
           them
           by
           all
           sorts
           of
           persons
           for
           saking
           the
           Truth
           ,
           who
           ,
           however
           differing
           and
           fiercely
           contending
           among
           themselves
           ,
           as
           
             Papists
             ,
             Socinians
             ,
             Arminians
             ,
             Quakers
          
           and
           others
           ,
           yet
           all
           agree
           in
           contradiction
           unto
           the
           Sovereignty
           
           of
           God
           in
           his
           Decrees
           ,
           the
           special
           fruits
           of
           eternal
           Redemption
           by
           the
           Blood
           of
           Christ
           and
           the
           infallible
           Prevalency
           of
           Divine
           Grace
           ,
           do
           all
           sufficiently
           evince
           ,
           both
           the
           weight
           of
           these
           Truths
           themselves
           ,
           and
           the
           eminency
           of
           the
           Service
           which
           is
           done
           to
           the
           Church
           of
           God
           in
           their
           Vindication
           .
        
         
           
             John
             Owen
             .
          
        
      
       
         
         
           A
           Preface
           to
           the
           Reader
           ,
           concerning
           the
           Author
           of
           the
           Tract
           ensuing
           .
        
         
           IT
           may
           well
           be
           reckoned
           among
           Problems
           or
           hard
           Questions
           ,
           whether
           it
           were
           better
           for
           those
           who
           write
           and
           print
           ,
           to
           publish
           their
           Names
           or
           conceal
           them
           ;
           because
           many
           things
           Pro
           and
           Cou
           might
           be
           argued
           upon
           that
           Subject
           ;
           especially
           about
           things
           Polemical
           ,
           when
           they
           are
           handled
           .
           But
           when
           
             Causa
             Dei
             ,
             the
             Cause
             of
             God
          
           (
           as
           our
           learned
           and
           famous
           Bradwardine
           intituled
           his
           Book
           ,
           when
           he
           wrote
           against
           the
           Pelagians
           )
           comes
           to
           be
           treated
           of
           ,
           all
           Circumstances
           are
           duly
           to
           be
           weighed
           .
           
             Quis
             ,
             Quid
             ,
             Quare
             ,
             Quando
             ,
             Quomodo
             ,
          
           &c.
           Who
           ,
           What
           ,
           Why
           ,
           When
           and
           How.
           Among
           those
           of
           this
           kind
           ,
           it
           's
           very
           momentaneous
           to
           know
           for
           one
           ,
           that
           this
           Gentleman
           is
           one
           of
           the
           Sages
           of
           the
           Law
           ,
           an
           Oracle
           in
           the
           Country
           where
           he
           lives
           .
           An
           Eirenarches
           ,
           well
           worthy
           of
           that
           Name
           and
           Place
           .
           A
           Justice
           of
           Peace
           and
           not
           of
           Trouble
           ,
           according
           to
           the
           distinction
           which
           our
           unhappy
           times
           have
           made
           .
           Conformable
           himself
           ;
           yet
           one
           who
           affects
           rather
           to
           be
           Orthodox
           ,
           and
           to
           mind
           the
           Power
           of
           Godliness
           ,
           more
           than
           the
           Form
           thereof
           .
           I
           write
           this
           Testimony
           of
           him
           (
           though
           be
           neither
           
           needs
           ,
           desires
           or
           knowes
           of
           it
           )
           because
           I
           have
           bad
           knowledge
           of
           him
           
             à
             teneris
          
           ,
           from
           his
           Childhood
           ,
           and
           have
           been
           certified
           of
           his
           Domestical
           Piety
           ,
           and
           Exemplariness
           in
           all
           which
           appertains
           to
           the
           Practice
           of
           Piety
           .
           Concerning
           the
           Book
           ,
           it
           needs
           not
           Patron
           or
           Advocate
           :
           Let
           it
           speak
           for
           it self
           .
           
             Aetatem
             habet
          
           .
           It
           quickly
           shews
           
             Arma
             Virúmque
          
           ,
           the
           Spirit
           of
           the
           Man
           and
           his
           Weapons
           .
           This
           pleases
           me
           above
           all
           the
           rest
           ,
           that
           though
           it
           treats
           of
           most
           intricate
           and
           mysterious
           Controversies
           ,
           yet
           that
           is
           done
           humbly
           ,
           reverently
           ,
           freely
           and
           with
           Candor
           .
           I
           make
           not
           my self
           his
           Hyperaspistes
           or
           Second
           ,
           or
           a
           Party
           to
           his
           Opinion
           ;
           but
           because
           his
           Habitation
           is
           remote
           in
           a
           Corner
           of
           the
           Land
           ;
           his
           Converse
           more
           with
           Books
           than
           with
           Men
           ;
           he
           seldom
           sees
           London
           ;
           and
           is
           not
           yet
           in
           these
           parts
           ,
           any
           of
           our
           
             Anshe
             Shem
          
           ,
           noted
           or
           famous
           Persons
           .
           Lest
           any
           Reader
           should
           cast
           him
           off
           with
           a
           scornful
           
             Ignoramus
             ,
             I
             know
             not
             the
             man
             ,
          
           I
           have
           presumed
           to
           prepare
           this
           little
           Lenitive
           ,
           that
           no
           offence
           should
           be
           taken
           in
           such
           respects
           as
           are
           herein
           mentioned
           .
           I
           shall
           not
           conclude
           with
           
             Ecce
             hominem
          
           ,
           but
           
             ad
             rem
          
           .
        
         
           
             Lazarus
             Seaman
             .
          
        
      
       
         
           ERRATA
           .
        
         
           PAg.
           25.
           lin
           .
           27.
           read
           object
           .
           p.
           28.
           l.
           24.
           betwixt
           Election
           .
           and
           And
           ,
           insert
           ,
           2.
           
           
             What
             the
             things
             designed
          
           .
           p.
           37.
           l.
           8.
           r.
           Predefinition
           .
           p.
           43.
           l.
           6.
           r.
           person
           .
           p.
           82.
           l.
           ult
           .
           r.
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           p.
           94.
           l.
           28.
           r.
           forbearance
           .
           p.
           97.
           l.
           3.
           r.
           nolition
           .
           p.
           148.
           l.
           16.
           r.
           
             crea●rix
             .
             p.
          
           180.
           l.
           8
           for
           nail
           r.
           vail
           .
           p.
           204.
           l
           22.
           r.
           agony
           .
           p.
           212.
           l.
           3.
           after
           ,
           
             that
             Law
          
           ,
           add
           ,
           
             and
             that
             it
             was
          
           .
           p.
           272.
           l.
           9.
           for
           Rom.
           20.
           r.
           Acts
           20.
           p.
           291.
           l.
           26.
           r.
           mea
           .
           p.
           295.
           l.
           3.
           r.
           little
           .
           p.
           376.
           l.
           11.
           r.
           vegetative
           .
           p.
           384.
           l.
           7.
           for
           Creature-deadness
           r.
           Creature-comforts
           .
           p.
           433.
           l.
           17.
           r.
           actively
           .
           p.
           456.
           l.
           6.
           r.
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           p.
           470.
           l.
           11.
           r.
           
             no
             object
          
           .
        
      
    
     
       
         
         
           Chap
           I.
           
             That
             God
             is
          
           .
        
         
           THat
           God
           is
           ,
           is
           a
           Primordial
           Verity
           ,
           from
           whence
           all
           other
           Verities
           derive
           their
           Original
           .
           If
           God
           were
           not
           ,
           (
           which
           is
           the
           highest
           Contradiction
           )
           there
           could
           be
           Nothing
           but
           perfect
           Nullity
           ;
           because
           Nullity
           can
           never
           pass
           that
           infinite
           vast
           Gulf
           ,
           which
           lies
           between
           it self
           and
           Being
           ,
           without
           an
           infinite
           God.
           If
           God
           were
           not
           ,
           he
           could
           not
           be
           ;
           a
           mere
           possible
           God
           is
           utterly
           impossible
           :
           for
           a
           God
           he
           cannot
           be
           ,
           unless
           he
           be
           supreme
           Perfection
           ,
           a
           pure
           Act
           ,
           immoveable
           Eternity
           ,
           and
           eternal
           Necessity
           ,
           
             in
             suprema
             essendi
             vehemontia
          
           .
           This
           glorious
           Truth
           ,
           that
           God
           is
           ,
           can
           no
           where
           be
           doubted
           of
           ;
           not
           in
           Heaven
           ,
           where
           his
           
           glorious
           face
           is
           opened
           to
           the
           blessed
           Spirits
           ;
           not
           in
           Hell
           ,
           where
           his
           righteous
           Breath
           ,
           as
           a
           River
           of
           Brimstone
           ,
           doth
           kindle
           the
           fire
           unquenchable
           ;
           nor
           on
           Earth
           ,
           whilest
           any
           glimpses
           of
           Heaven
           irradiate
           the
           godly
           ,
           or
           any
           sparks
           of
           Hell
           flame
           out
           in
           the
           guilty
           Consciences
           of
           the
           wicked
           ;
           whilest
           the
           Candle
           of
           the
           Lord
           shines
           within
           men
           ,
           or
           the
           Heavens
           and
           the
           Earth
           (
           those
           Natural
           Preachers
           )
           declare
           a
           Deity
           without
           ,
           and
           wonderfully
           render
           the
           invisible
           Power
           and
           Godhead
           as
           it
           were
           visible
           unto
           them
           .
           Every
           Particle
           of
           being
           in
           heaven
           and
           earth
           leads
           us
           to
           the
           infinite
           Being
           of
           Beings
           ;
           every
           Motion
           within
           the
           Sphear
           of
           Nature
           and
           Grace
           draws
           us
           to
           adore
           a
           first
           immoveable
           Mover
           ;
           every
           breath
           of
           life
           in
           the
           old
           and
           new
           Creature
           tells
           us
           of
           the
           great
           Fountain
           of
           Life
           ;
           every
           beam
           of
           Light
           in
           the
           natural
           and
           spiritual
           World
           owns
           the
           high
           Father
           of
           lights
           ;
           every
           drop
           of
           Rain
           ,
           natural
           on
           the
           earth
           ,
           and
           spiritual
           on
           the
           heart
           ,
           witnesses
           a
           Deity
           .
           This
           truth
           is
           so
           indubitable
           ,
           that
           none
           but
           a
           fool
           in
           his
           greatest
           folly
           can
           deny
           it
           .
           
             Cur
             dixit
             stultus
             ,
             non
             est
             Deus
             ?
             cur
             ,
             nisi
             quia
             stultus
             est
             ?
          
        
      
       
         
         
           CHAP.
           II.
           
             That
             God
             hath
             a
             Will.
          
           
        
         
           GOd's
           Being
           being
           laid
           down
           as
           a
           sure
           foundation
           ,
           I
           proceed
           to
           prove
           that
           God
           hath
           a
           Will.
           Which
           may
           be
           evinced
           by
           these
           Reasons
           .
        
         
           1.
           
           God
           is
           an
           immense
           Sea
           of
           infinite
           Perfections
           ,
           or
           rather
           one
           infinite
           transcendent
           Perfection
           ;
           and
           a
           Will
           (
           the
           fountain
           of
           Liberty
           )
           cannot
           be
           wanting
           in
           him
           ,
           but
           there
           will
           be
           a
           Maim
           in
           his
           perfection
           .
           
             Liberum
             Arbitrium
          
           (
           saith
           
             Luther
             )
             est
             nomen
             planè
             divinum
             ;
             solùm
             competit
             divinae
             Majestati
             :
             si
             hominibus
             tribuitur
             ,
             nihilo
             rectiùs
             tribuitur
             quàm
             si
             Divinitas
             ipsa
             eis
             tribueretur
             ,
             quo
             sacrilegio
             nullum
             esse
             majus
             possit
             .
          
           Sovereign
           and
           Supreme
           Liberty
           is
           a
           perfection
           too
           high
           for
           any
           Creature
           ;
           for
           that
           ,
           by
           natural
           and
           intrinsecal
           Justice
           ,
           owes
           subjection
           to
           its
           Maker
           .
           This
           is
           one
           of
           God's
           Crown-jewels
           ,
           who
           sitteth
           King
           for
           ever
           and
           ever
           ,
           dwelling
           in
           that
           light
           ,
           which
           no
           Creature
           can
           approach
           unto
           ,
           and
           in
           that
           Liberty
           ,
           which
           no
           Creature
           can
           attain
           unto
           .
        
         
           2.
           
           God
           is
           blessed
           for
           evermore
           ,
           blessed
           
           in
           all
           perfection
           ,
           and
           perfect
           in
           all
           blessedness
           in
           the
           fruition
           of
           himself
           :
           he
           is
           infinite
           Light
           ,
           to
           see
           his
           own
           infinite
           Perfection
           ;
           he
           is
           infinite
           Love
           ,
           to
           embrace
           his
           own
           infinite
           Loveliness
           :
           As
           he
           cannot
           comprehensively
           know
           his
           own
           infinite
           Perfection
           ,
           unless
           he
           have
           an
           infinite
           Understanding
           ;
           so
           neither
           can
           he
           adequately
           embrace
           his
           own
           infinite
           Loveliness
           ,
           unless
           he
           have
           an
           infinite
           Will.
           God
           hath
           but
           one
           simple
           Nature
           ,
           and
           therefore
           but
           one
           simple
           Pleasure
           ,
           which
           is
           no
           other
           than
           the
           intellectual
           and
           amatorious
           reflexion
           of
           the
           divine
           Understanding
           and
           Will
           ,
           on
           the
           divine
           Goodness
           for
           ever
           .
        
         
           3.
           
           If
           there
           be
           no
           divine
           Will
           at
           all
           in
           God
           ,
           then
           the
           divine
           Arm
           must
           needs
           be
           shortned
           ,
           so
           that
           it
           can
           produce
           no
           creature
           at
           all
           ;
           for
           if
           it
           produce
           any
           thing
           ,
           it
           must
           do
           it
           either
           freely
           ,
           or
           necessarily
           :
           not
           freely
           ,
           for
           want
           of
           a
           divine
           Will
           ;
           nor
           yet
           necessarily
           ;
           for
           then
           it
           must
           produce
           things
           
             ad
             extremum
             virium
          
           ,
           and
           so
           must
           produce
           all
           the
           possible
           Worlds
           and
           Creatures
           lying
           in
           the
           bosom
           of
           Omnipotence
           (
           which
           would
           be
           infinite
           actual
           Beings
           )
           and
           produce
           them
           all
           as
           early
           as
           Eternity
           it self
           ;
           and
           all
           those
           infinite
           actual
           Beings
           ,
           so
           produced
           ,
           should
           be
           necessary
           Beings
           ,
           
           as
           well
           as
           God
           himself
           .
           In
           all
           which
           many
           great
           Contradictions
           are
           involved
           .
        
         
           4.
           
           If
           there
           be
           no
           divine
           Will
           in
           God
           ,
           then
           the
           Glass
           of
           the
           divine
           Prescience
           must
           needs
           be
           broken
           ;
           because
           ,
           as
           God
           knows
           all
           Essences
           in
           his
           own
           glorious
           Essence
           ,
           all
           Possibles
           in
           his
           own
           wonderful
           Omnipotence
           ,
           and
           all
           congruities
           and
           tendencies
           to
           his
           own
           Glory
           ,
           in
           his
           own
           unsearchable
           Wisdom
           ;
           so
           he
           knows
           all
           Futures
           in
           his
           own
           Will.
           For
           all
           things
           future
           were
           in
           their
           own
           nature
           but
           mere
           possibles
           ,
           and
           could
           never
           of
           mere
           possibles
           become
           futures
           without
           the
           Divine
           Will
           ;
           and
           unless
           they
           become
           futures
           ,
           they
           could
           never
           be
           known
           as
           such
           ,
           no
           ,
           not
           by
           the
           Divine
           Intellect
           it self
           :
           For
           ,
           as
           infinite
           Omnipotence
           cannot
           effect
           that
           which
           is
           not
           possible
           ,
           and
           
             potenter
             non
             potest
          
           ;
           so
           infinite
           Omniscience
           cannot
           know
           that
           which
           is
           not
           knowable
           ;
           for
           this
           were
           to
           erre
           ,
           and
           not
           to
           know
           ,
           and
           consequently
           a
           blemish
           in
           the
           clarity
           of
           the
           Divine
           Intellect
           .
        
         
           5.
           
           The
           Glory
           of
           God
           (
           which
           passes
           before
           the
           faith
           of
           his
           Children
           )
           is
           his
           Grace
           and
           Mercy
           ;
           and
           the
           Glory
           of
           his
           Grace
           and
           Mercy
           is
           the
           Freeness
           and
           Self-movingness
           of
           it
           ;
           and
           this
           Freeness
           and
           
           Self-movingness
           can
           no
           where
           be
           found
           but
           in
           the
           Divine
           Will
           alone
           ,
           into
           which
           all
           grace
           and
           mercy
           is
           resolved
           by
           God
           himself
           ,
           who
           saith
           ,
           
             I
             will
             be
             gracious
             to
             whom
             I
             will
             be
             gracious
             ,
             and
             will
             shew
             mercy
             to
             whom
             I
             will
             shew
             mercy
             ,
          
           Exod.
           33.
           19.
           
        
         
           6.
           
           God
           is
           a
           living
           God
           ,
           and
           lives
           the
           most
           perfect
           life
           ,
           because
           he
           is
           the
           most
           perfect
           Being
           ;
           and
           this
           Divine
           Life
           doth
           not
           merely
           consist
           in
           the
           comprehension
           of
           his
           infinite
           Understanding
           ,
           nor
           only
           in
           the
           exertion
           of
           his
           infinite
           power
           ;
           but
           also
           in
           the
           volition
           of
           his
           Divine
           Will.
           With
           thee
           ,
           (
           O
           Divine
           Will
           !
           )
           is
           the
           pure
           Fountain
           of
           Life
           ,
           the
           precious
           Well-head
           of
           Grace
           and
           Glory
           ,
           all
           the
           Saints
           and
           Angels
           must
           stand
           still
           and
           adore
           thee
           ,
           in
           the
           embraces
           of
           free
           Election
           ,
           and
           Crown
           of
           Eternal
           Glory
           ,
           in
           every
           Drop
           of
           Christ's
           Redeeming
           Blood
           ,
           and
           Gale
           of
           his
           gracious
           Spirit
           .
        
      
       
         
         
           CHAP.
           III.
           
             Of
             the
             Decrees
             of
             God
             in
             general
             .
          
        
         
           HAving
           proved
           that
           God
           hath
           a
           Will
           ,
           I
           proceed
           to
           the
           Acts
           thereof
           .
           The
           Divine
           Will
           (
           although
           one
           pure
           Act
           )
           is
           considerable
           under
           a
           double
           Notion
           ;
           either
           as
           it
           is
           
             Voluntas
             Complacentiae
          
           ,
           or
           else
           as
           it
           is
           
             Voluntas
             Decreti
             .
             Voluntas
             Complacentiae
          
           is
           that
           whereby
           God
           doth
           love
           himself
           and
           his
           own
           Image
           .
           Himself
           ,
           for
           himself
           ,
           as
           infinite
           Love
           doth
           by
           an
           Amatorious
           Reflexion
           embrace
           himself
           as
           infinite
           Goodness
           :
           And
           his
           own
           Image
           ;
           for
           where-ever
           that
           is
           found
           ,
           whether
           shining
           out
           in
           holy
           Laws
           ,
           or
           living
           in
           holy
           Creatures
           ,
           there
           is
           his
           delight
           .
           
             Voluntas
             Decreti
          
           is
           that
           whereby
           God
           doth
           foreordain
           Events
           .
           Both
           these
           are
           Acts
           of
           his
           Will
           ,
           and
           free
           Acts
           ;
           because
           they
           spring
           out
           of
           his
           divine
           Knowledge
           .
           Even
           God
           himself
           ,
           through
           the
           intuition
           of
           his
           own
           Beauty
           ,
           loves
           himself
           ,
           as
           well
           as
           he
           makes
           his
           Decrees
           out
           of
           the
           Treasury
           of
           his
           Wisdom
           :
           but
           herein
           they
           differ
           ,
           that
           God's
           Act
           of
           loving
           himself
           is
           such
           as
           cannot
           be
           otherwise
           ;
           but
           his
           Act
           of
           Decreeing
           
           (
           if
           he
           had
           been
           so
           pleased
           )
           might
           have
           been
           otherwise
           framed
           than
           it
           is
           .
           Pretermitting
           his
           Complacential
           Will
           ,
           I
           shall
           direct
           my
           Discourse
           to
           his
           Decretive
           .
        
         
           The
           Decrees
           of
           God
           may
           be
           thus
           described
           ,
           viz.
           That
           they
           are
           the
           Wise
           ,
           Eternal
           ,
           Immutable
           ,
           Immanent
           Acts
           of
           his
           Will
           ,
           whereby
           for
           his
           own
           glory
           he
           decrees
           whatsoever
           comes
           to
           pass
           in
           time
           .
           Every
           Decree
           of
           God
           is
           an
           Act
           of
           his
           Will
           ;
           hence
           't
           is
           called
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             the
             Will
             of
             God
             ,
             Acts
          
           21.
           14.
           
           't
           is
           an
           Immanent
           Act
           ;
           hence
           't
           is
           called
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             a
             purpose
             in
             himself
             ,
             Eph.
          
           1.
           9.
           
           't
           is
           a
           wise
           Act
           ;
           hence
           't
           is
           called
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             the
             counsel
             of
             his
             Will
             ,
             Eph.
          
           1.
           11.
           
           't
           is
           an
           eternal
           Act
           ;
           hence
           't
           is
           called
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           and
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             a
             foreknowing
          
           and
           
             foredetermining
             ,
             Rom.
          
           8.
           29.
           
           't
           is
           an
           immutable
           Act
           ;
           hence
           't
           is
           called
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             the
             immutability
             of
             his
             Counsel
             ,
             Heb.
          
           6.
           17.
           
           't
           is
           an
           Act
           definitive
           of
           Events
           ;
           hence
           't
           is
           called
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             the
             determinate
             counsel
             of
             God
             ,
             Acts.
          
           2.
           23.
           and
           the
           end
           of
           all
           is
           his
           own
           glory
           ,
           whereby
           the
           whole
           Will
           of
           his
           Decrees
           circulates
           into
           that
           Will
           of
           his
           complacence
           ,
           whereby
           he
           loves
           himself
           ;
           himself
           being
           the
           ultimate
           end
           ,
           all
           meet
           
           there
           as
           in
           their
           true
           centre
           .
           Now
           in
           the
           Decrees
           of
           God
           there
           are
           four
           things
           to
           be
           chiefly
           considered
           .
        
         
           
             1.
             
             That
             they
             are
             founded
             on
             infinite
             Wisdom
             .
          
           
             2.
             
             That
             they
             are
             situate
             in
             Eternity
             .
          
           
             3.
             
             That
             they
             are
             cemented
             with
             Immutability
             .
          
           
             4.
             
             That
             they
             are
             crowned
             with
             Infallibility
             as
             to
             the
             Event
             .
          
        
         
           1.
           
           The
           Decrees
           of
           God
           are
           founded
           on
           infinite
           Wisdom
           :
           God
           hath
           a
           Mass
           and
           Treasury
           of
           all
           Wisdom
           in
           himself
           ,
           and
           from
           thence
           he
           draws
           out
           all
           those
           Orders
           and
           Series
           of
           things
           ,
           which
           through
           his
           Decrees
           are
           poured
           forth
           into
           being
           .
           
             Extra
             Deum
          
           there
           is
           no
           Reason
           of
           his
           Decrees
           ,
           but
           within
           there
           is
           
             Summa
             Ratio
          
           ;
           God
           ,
           even
           as
           decreeing
           ,
           dwells
           in
           Light
           ,
           though
           to
           us
           unapproachable
           :
           every
           Decree
           is
           irradiated
           with
           infinite
           Wisdom
           ,
           though
           our
           eyes
           cannot
           enter
           into
           it
           .
           The
           Apostle
           calls
           the
           World
           
             the
             Wisdom
             of
             God
          
           ,
           1
           Cor.
           1.
           21.
           and
           no
           wonder
           ;
           for
           all
           the
           rare
           Artifices
           and
           Harmonies
           in
           the
           Sphear
           of
           Nature
           ,
           are
           but
           the
           Shadows
           and
           Picture
           of
           his
           wise
           Decrees
           :
           all
           the
           excellent
           Shows
           in
           time
           ,
           are
           but
           the
           Apocalypse
           or
           Revelation
           of
           the
           wise
           Co●trivances
           
           in
           Eternity
           .
           God
           possessed
           Wisdom
           in
           the
           beginning
           of
           his
           way
           ,
           even
           in
           the
           framing
           of
           his
           Eternal
           Decrees
           ;
           not
           only
           when
           he
           prepared
           the
           Heavens
           in
           Creation
           ,
           but
           also
           when
           he
           prepared
           all
           things
           in
           his
           Ideal
           Counsel
           ;
           not
           only
           when
           he
           set
           a
           compass
           on
           the
           face
           of
           the
           Depth
           ,
           but
           also
           when
           he
           set
           the
           Compass
           of
           his
           Decrees
           upon
           the
           face
           of
           all
           Futuritions
           .
           Every
           one
           of
           his
           Decrees
           is
           most
           wise
           and
           rational
           ;
           hence
           't
           is
           called
           
             his
             Counsel
          
           ,
           and
           the
           
             Counsel
             of
             his
             Will.
          
           In
           the
           Eternal
           Rolls
           ,
           Causes
           and
           Effects
           ,
           Means
           and
           End
           ,
           Modes
           and
           Methods
           of
           Being
           are
           all
           set
           down
           ,
           but
           not
           a
           tittle
           without
           the
           advice
           of
           an
           infinite
           Understanding
           ;
           there
           is
           no
           such
           thing
           as
           mere
           Will
           in
           God
           ;
           no
           
             caecus
             impetus
          
           ,
           but
           a
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           a
           depth
           of
           Knowledge
           in
           every
           one
           of
           his
           Decrees
           .
        
         
           2.
           
           The
           Decrees
           of
           God
           are
           situate
           in
           Eternity
           .
           Mutable
           Creatures
           and
           their
           Acts
           are
           measured
           by
           Time
           ,
           which
           is
           a
           perpetual
           Flux
           ;
           but
           God
           and
           his
           immanent
           Acts
           have
           no
           other
           Measure
           but
           Eternity
           ,
           which
           is
           a
           perpetual
           Instant
           .
           Scripture
           and
           Reason
           will
           both
           assert
           this
           .
        
         
           1.
           
           Scripture
           will
           do
           it
           .
           When
           that
           speaks
           of
           the
           Decree
           of
           Election
           ,
           it
           saith
           
           that
           God
           hath
           chosen
           us
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             before
             the
             foundation
             of
             the
             World
             ,
             Eph.
          
           1.
           4.
           
           Heaven
           was
           made
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             at
             the
             founding
             of
             the
             World
             ,
             Matth.
          
           25.
           34.
           but
           God's
           chusing
           of
           us
           to
           it
           was
           long
           before
           ,
           his
           mercies
           are
           
             from
             everlasting
             to
             everlasting
             ,
             Psal.
          
           103.
           17.
           reaching
           (
           as
           I
           may
           say
           )
           from
           one
           end
           of
           Eternity
           to
           another
           .
           So
           also
           when
           it
           speaks
           of
           other
           pieces
           of
           Providence
           ,
           it
           intimates
           an
           eternal
           Preordination
           of
           things
           before
           the
           great
           Hour-glass
           of
           Time
           was
           set
           up
           .
           There
           were
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             foreappointed
             times
             ,
             Acts
          
           17.
           26.
           
           Not
           a
           Sand
           of
           Time
           but
           it
           runs
           out
           according
           to
           an
           Eternal
           Decree
           ;
           not
           a
           member
           in
           the
           body
           ,
           
             but
             it
             is
             written
             in
             the
             eternal
             Book
             ,
             Psal.
          
           139.
           16.
           not
           a
           place
           of
           habitation
           ,
           
             but
             it
             was
             eternally
             bounded
             ,
             Acts
          
           17.
           26.
           not
           a
           Sparrow
           falls
           to
           the
           ground
           but
           by
           an
           eternal
           Will
           ;
           not
           an
           hair
           but
           it
           was
           numbred
           in
           Eternity
           ;
           not
           a
           Particle
           of
           Being
           among
           all
           the
           hosts
           of
           Creatures
           but
           it
           was
           registred
           in
           Eternity
           .
           All
           God's
           works
           are
           known
           to
           him
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             eternally
             ,
             Act.
          
           15.
           18.
           
           Known
           eternally
           as
           Essences
           they
           might
           be
           in
           the
           Divine
           Essence
           ;
           known
           eternally
           as
           Possibles
           they
           might
           be
           in
           the
           Divine
           Power
           :
           but
           known
           eternally
           ,
           as
           Works
           to
           be
           done
           
           by
           God
           ,
           they
           could
           not
           be
           ,
           but
           only
           in
           his
           Eternal
           Decree
           ,
           which
           is
           
             Rerum
             omnium
             amantissima
             Genetrix
             ,
             &
             suavissima
             Nutrix
             .
          
        
         
           2.
           
           Reason
           also
           will
           make
           out
           the
           Eternity
           of
           his
           Decrees
           ;
           for
        
         
           1.
           
           The
           Act
           of
           God's
           Will
           is
           all
           one
           with
           God's
           Will
           ,
           and
           his
           Will
           is
           all
           one
           with
           his
           Essence
           ,
           and
           his
           Essence
           is
           one
           pure
           Simple
           Act
           ;
           God
           is
           Love
           ,
           essentially
           Love
           :
           
             Amat
             Deus
             ,
             nec
             aliunde
             hoc
             habet
             ,
             sed
             ipse
             est
             unde
             amat
             ,
             &
             ideo
             vehementiùs
             ,
             quia
             non
             amorem
             tam
             habet
             ,
             quàm
             ipse
             est
             .
          
           All
           the
           Decrees
           of
           God
           are
           but
           
             Deus
             volens
          
           ;
           and
           ,
           as
           God
           being
           ,
           and
           God
           knowing
           
             inhabit
             Eternity
          
           ;
           so
           likewise
           doth
           God
           willing
           :
           the
           very
           Creatures
           willed
           ,
           as
           they
           are
           in
           God
           
             in
             Esse
             Indeali
          
           ,
           are
           Eternal
           .
           Notable
           is
           that
           of
           
             Anselm
             ,
             Creaturae
             ,
             prout
             sunt
             in
             Deo
             ,
             sunt
             Essentia
             Creatrix
             .
          
           Sutable
           is
           that
           of
           S.
           Austin
           ,
           who
           on
           those
           words
           
             (
             in
             ipso
             vita
             est
          
           )
           distinguishes
           between
           
             arca
             in
             arte
             &
             arca
             in
             opere
             ;
             arca
             in
             opere
             non
             est
             vita
             ,
             sed
             arca
             in
             arte
             est
             vita
             ,
             quia
             vivit
             animâ
             Artificis
             :
             Sapientia
             Dei
             ,
             per
             quam
             fact
             a
             sunt
             omnia
             ,
             secundùm
             artem
             ,
             continet
             omnia
             ,
             antequam
             fabricet
             omnia
             ;
             terram
             vides
             ,
             est
             in
             arte
             terra
             ;
             coelum
             vides
             ,
             est
             in
             arte
             coelum
             ;
             Solem
             &
             Lunam
          
           
           
             vides
             ,
             sunt
             &
             ista
             in
             arte
             ;
             sed
             foris
             corpora
             sunt
             ,
             in
             arte
             vita
             sunt
             .
             Videte
             ,
             si
             quo
             modo
             potestis
             ;
             magna
             enim
             res
             dicta
             est
             .
          
           Oh
           the
           Comprehensions
           of
           the
           Divine
           Essence
           ,
           Wisdom
           ,
           Power
           and
           Will
           !
           Essences
           are
           Life
           and
           Eternity
           in
           the
           Divine
           Essence
           ;
           Congruities
           are
           Life
           and
           Eternity
           in
           the
           Divine
           Wisdom
           ;
           Possibles
           are
           Life
           and
           Eternity
           in
           the
           Divine
           Power
           ;
           and
           Futuritions
           are
           Life
           and
           Eternity
           in
           the
           Divine
           Will.
           
        
         
           2.
           
           The
           Eternity
           of
           Futures
           doth
           demonstrate
           the
           Eternity
           of
           the
           Divine
           Decrees
           :
           't
           is
           impossible
           that
           any
           thing
           should
           begin
           to
           be
           future
           .
           
             Si
             aliquid
             nunc
             non
             futurum
          
           (
           saith
           
             Bradwardine
             )
             incipiet
             esse
             futurum
             ,
             ergo
             post
             aliquod
             instans
             futurum
             erit
             ,
             ergo
             erit
             ,
             ergo
             est
             futurum
             ,
             ergo
             aliquid
             non
             futurum
             est
             futurum
             .
          
           Now
           if
           it
           be
           impossible
           that
           any
           thing
           should
           begin
           to
           be
           future
           ,
           then
           all
           futures
           must
           needs
           be
           Eternal
           ;
           and
           if
           so
           ,
           whence
           are
           they
           ?
           Not
           from
           themselves
           ,
           for
           in
           their
           own
           nature
           they
           were
           but
           mere
           possibles
           ;
           and
           if
           one
           possible
           might
           by
           a
           self-motion
           become
           future
           ,
           all
           the
           infinite
           possibles
           lying
           in
           the
           bosom
           of
           Omnipotence
           might
           also
           become
           such
           ;
           Nor
           from
           any
           Creature
           ;
           for
           that
           which
           is
           but
           temporal
           ,
           cannot
           be
           the
           
           Cause
           of
           that
           which
           is
           eternal
           .
           The
           Spring
           then
           of
           eternal
           futures
           cannot
           be
           found
           any
           where
           but
           in
           the
           Eternal
           God
           ,
           and
           where
           in
           him
           ?
           not
           in
           the
           Divine
           Essence
           ,
           for
           that
           in
           it self
           ,
           and
           abstractively
           from
           the
           Divine
           Will
           worketh
           no
           Change
           in
           any
           thing
           at
           all
           ;
           not
           in
           the
           Divine
           Prescience
           ,
           for
           that
           doth
           suppose
           and
           not
           make
           its
           objects
           .
           And
           how
           then
           without
           eternal
           Decrees
           can
           there
           be
           any
           foundation
           of
           Futures
           ?
           I
           may
           conclude
           with
           that
           of
           
             Anselm
             ,
             Nihil
             est
             futurum
             nisi
             in
             summa
             veritate
             .
          
           If
           then
           God
           should
           make
           any
           Decree
           in
           time
           ,
           the
           thing
           decreed
           would
           begin
           to
           be
           future
           ,
           which
           is
           impossible
           .
        
         
           3.
           
           The
           Decrees
           of
           God
           are
           cemented
           with
           Immutability
           .
           Aristotle
           by
           the
           light
           of
           Nature
           saw
           the
           Simplicity
           of
           God's
           Nature
           ,
           and
           from
           thence
           rationally
           concluded
           the
           Simplicity
           of
           God's
           pleasure
           .
           The
           Eternal
           and
           Immanent
           Acts
           of
           his
           Understanding
           and
           Will
           are
           ever
           immoveably
           the
           same
           ,
           or
           else
           infinite
           Simplicity
           could
           not
           take
           pleasure
           in
           them
           .
           God
           saith
           of
           himself
           ,
           Mal.
           3.
           6.
           
           
             I
             am
             the
             Lord
             ,
             I
             change
             not
             .
          
           Should
           he
           change
           ,
           he
           would
           lose
           his
           Name
           ,
           
             I
             am
             that
             I
             am
             .
             I
             know
          
           (
           saith
           the
           wise
           Preacher
           )
           
             that
             whatsoever
             God
             doth
             ,
             it
             shall
             be
             for
             ever
             ,
             Eccl.
          
           3.
           14.
           
           
           His
           Decrees
           are
           Unchangeable
           .
           The
           Apostle
           speaking
           of
           the
           Decree
           of
           Election
           ,
           saith
           ,
           
             The
             foundation
             of
             God
             standeth
             sure
             ,
             having
             this
             seal
             ,
             the
             Lord
             knoweth
             them
             that
             are
             his
             ,
          
           2
           Tim.
           2.
           19.
           
           Every
           word
           hath
           its
           weight
           :
           Election
           is
           not
           a
           structure
           upon
           Faith
           ,
           but
           
             a
             foundation
          
           ;
           humane
           foundations
           may
           be
           destroyed
           ,
           but
           this
           is
           
             the
             foundation
             of
             God
          
           ,
           laid
           by
           him
           ,
           nay
           in
           him
           in
           the
           bosom
           of
           the
           divine
           Will
           ;
           there
           is
           no
           standing
           ,
           much
           less
           sure
           standing
           ,
           in
           the
           flux
           of
           Time
           and
           Matter
           ;
           but
           this
           foundation
           ,
           because
           of
           God
           ,
           and
           in
           God
           ,
           
             standeth
             sure
          
           ;
           it
           standeth
           in
           God's
           Eternity
           ,
           which
           is
           
             Nunc
             stans
          
           ;
           it
           is
           sure
           in
           God's
           Immutability
           ,
           which
           is
           ever
           the
           same
           ;
           and
           the
           seal
           upon
           all
           this
           ,
           is
           God's
           unerrable
           and
           infallible
           Knowledge
           ,
           including
           within
           it
           unvariable
           and
           unchangeable
           Love
           to
           his
           people
           :
           
             God
             is
             the
             Father
             of
             lights
             ,
             with
             whom
             there
             is
             no
             variableness
             nor
             shadow
             of
             turning
             ,
             James
          
           1.
           17.
           
           The
           visible
           corporeal
           Sun
           rides
           circuit
           round
           the
           World
           ;
           but
           whilest
           he
           salutes
           one
           Hemisphear
           ,
           in
           the
           turn
           he
           leaves
           a
           dark
           shadow
           on
           the
           other
           :
           but
           God
           is
           an
           immutable
           and
           supercelestial
           Sun
           ,
           there
           can
           be
           no
           shadow
           in
           his
           eternal
           and
           unconvertible
           Light.
           Neither
           are
           the
           various
           
           changes
           among
           the
           Creatures
           ,
           shadows
           cast
           by
           any
           turn
           in
           God
           or
           his
           Will
           ,
           but
           events
           ordered
           and
           disposed
           by
           him
           .
           And
           because
           the
           Apostle
           speaks
           in
           this
           Verse
           of
           perfect
           gifts
           ,
           and
           in
           the
           next
           of
           Regeneration
           by
           God's
           .
           Will
           ,
           therefore
           there
           is
           a
           further
           sence
           in
           it
           ,
           That
           if
           the
           Father
           of
           Lights
           purpose
           to
           make
           the
           Day-star
           arise
           in
           any
           poor
           Soul
           ,
           his
           gracious
           purpose
           never
           turns
           away
           from
           that
           Soul
           ,
           nor
           leaves
           it
           in
           the
           dark
           shadow
           of
           Death
           .
           The
           Names
           of
           the
           Elect
           are
           all
           indelibly
           written
           in
           God's
           Book
           ;
           and
           if
           
             the
             Scripture
             cannot
             be
             dissolved
             ,
             Joh.
          
           10.
           35.
           surely
           
             the
             Book
             of
             life
          
           must
           be
           irrasible
           .
           Saint
           Austin
           on
           those
           words
           ,
           
             Deleantur
             de
             libro
             viventium
             ,
             &
             cum
             justis
             non
             scribantur
             ,
          
           Psal.
           69.
           28.
           raises
           an
           Objection
           ,
           
             si
             homo
             dixit
             ,
             Quod
             scripsi
             ,
             scripsi
             ,
             Deus
             quemquam
             scribit
             &
             delet
             ?
             quomodo
             isti
             inde
             delentur
             ,
             ubi
             nunquam
             scripti
             sunt
             ?
          
           To
           which
           he
           answers
           ,
           
             Hoc
             dictum
             est
             secundùm
             spem
             ipsorum
             ,
             quia
             ibi
             se
             scriptos
             putabant
             .
             Quid
             est
             ,
             deleantur
             de
             libro
             viventium
             ?
             &
             ipsis
             constet
             non
             illos
             ibi
             esse
             .
             Deleantur
             ergo
             secundùm
             spem
             ipsorum
             ,
             secundùm
             autem
             aequitatem
             tuam
             non
             scribantur
             .
          
           In
           a
           word
           ;
           whatsoever
           God
           doth
           in
           his
           Decrees
           is
           immutably
           the
           same
           ,
           his
           Decrees
           are
           as
           
           
             Mountains
             of
             Brass
             ,
             Zach.
          
           6.
           1.
           unremoveable
           by
           any
           Creature
           ,
           because
           situate
           in
           the
           Eternal
           Will.
           
             The
             strength
             or
             eternity
             of
             Israel
             will
             not
             lye
             or
             repent
             ,
          
           2
           Sam.
           15.
           29.
           
           If
           God's
           Time
           cannot
           lye
           ,
           but
           will
           infallibly
           shew
           forth
           the
           Verity
           of
           his
           Promises
           and
           Prophecies
           ,
           surely
           God's
           Eternity
           cannot
           lye
           ,
           wherein
           he
           decrees
           and
           knows
           all
           .
           The
           World
           is
           full
           of
           Vicissitudes
           ,
           Matter
           is
           in
           a
           perpetual
           Flux
           ,
           the
           Glass
           of
           Time
           is
           running
           out
           ,
           and
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           the
           Wheel
           of
           Nature
           is
           running
           round
           :
           but
           all
           the
           while
           ,
           God's
           Will
           is
           immoveable
           ;
           it
           doth
           not
           rowl
           about
           with
           the
           Heavens
           ,
           rise
           or
           set
           with
           the
           Sun
           ,
           or
           ebb
           and
           flow
           with
           the
           Sea
           ;
           but
           sits
           King
           for
           ever
           and
           ever
           upon
           the
           Throne
           of
           its
           own
           Immobility
           .
           
             Apud
             te
             ,
             Domine
             ,
             rerum
             omnium
             instabilium
             stant
             causae
             ,
             &
             rerum
             omnium
          
           
           
             mutabilium
             immutabiles
             manent
             origines
             ,
             &
             omnium
             irrationalium
             &
             temporalium
             sempiternae
             vivunt
             rationes
             .
          
           Now
           besides
           what
           hath
           been
           said
           out
           of
           Scripture
           ,
           to
           prove
           the
           Immutability
           of
           his
           Decrees
           ,
           these
           Reasons
           may
           be
           offered
           .
        
         
           1.
           
           The
           Decrees
           of
           God
           are
           Immanent
           and
           Eternal
           Acts
           in
           God
           ,
           therefore
           cannot
           but
           be
           Unchangeable
           .
           God
           in
           framing
           
           his
           Decrees
           
             non
             egreditur
             extra
             seipsum
          
           ,
           goes
           not
           out
           from
           his
           own
           Eternity
           .
        
         
           2.
           
           As
           the
           Eternity
           of
           Futures
           proves
           an
           Eternity
           in
           God's
           Decrees
           ,
           so
           the
           Immutability
           of
           Futures
           proves
           an
           Immutability
           in
           his
           Decrees
           .
           If
           the
           Decrees
           (
           which
           are
           the
           Basis
           of
           Futurition
           )
           may
           be
           changed
           ,
           then
           that
           ,
           which
           was
           future
           by
           the
           Decree
           ,
           may
           yet
           cease
           to
           be
           future
           ,
           
             sine
             positione
             ejus
             in
             esse
             actuali
             ,
          
           which
           is
           impossible
           .
           If
           a
           new
           Decree
           be
           made
           in
           succession
           after
           a
           former
           ,
           then
           the
           thing
           decreed
           begins
           to
           be
           future
           ,
           which
           is
           also
           impossible
           .
        
         
           3.
           
           If
           the
           divine
           Decrees
           should
           change
           ,
           Oh!
           what
           amazing
           Changes
           ?
           what
           an
           horrible
           Tempest
           must
           needs
           ensue
           ?
           Must
           not
           God's
           own
           dwelling-house
           ,
           even
           his
           glorious
           Eternity
           ,
           sink
           and
           fall
           to
           the
           ground
           ?
           
             Non
             enim
             est
             vera
             Aeternitas
             ,
             ubi
             oritur
             nova
             voluntas
             ,
             nec
             est
             immortalis
             Voluntas
             ,
             quae
             alia
             &
             alia
             est
             .
          
           Must
           not
           God's
           eternal
           Prescience
           fall
           a
           doubting
           and
           faltring
           about
           every
           Future
           ?
           Seeing
           God
           cannot
           now
           know
           his
           own
           works
           ,
           no
           ,
           not
           a
           moment
           before
           their
           actual
           Existence
           ;
           because
           even
           then
           their
           being
           may
           be
           prevented
           by
           a
           Change
           in
           his
           Will
           :
           May
           not
           eternal
           
           Grace
           and
           Truth
           lose
           their
           glorious
           light
           ,
           and
           Jesus
           Christ
           ,
           the
           Sun
           of
           Righteousness
           ,
           drop
           out
           of
           the
           Gospel-orb
           ,
           and
           all
           the
           Starry
           Promises
           in
           the
           Word
           ,
           and
           lightsom
           Comforts
           in
           the
           Saints
           go
           out
           in
           a
           moment
           ,
           leaving
           all
           in
           darkness
           and
           confusion
           ?
           May
           not
           the
           Evangelical
           Banquet
           let
           down
           to
           poor
           Worms
           be
           called
           back
           again
           into
           Heaven
           ,
           and
           the
           precious
           Blood
           of
           Christ
           return
           again
           into
           its
           Veins
           ,
           and
           his
           Humane
           Nature
           be
           cast
           away
           into
           nothing
           ,
           and
           every
           Saint
           ,
           instead
           of
           Grace
           and
           Peace
           in
           his
           heart
           ,
           may
           have
           a
           Lye
           in
           his
           right
           hand
           ,
           and
           lie
           down
           in
           sorrow
           ?
           Nay
           ,
           in
           such
           a
           case
           ,
           must
           there
           not
           fall
           a
           Change
           upon
           the
           very
           Being
           of
           God
           himself
           ?
           And
           seeing
           every
           Change
           is
           a
           kind
           of
           Death
           ,
           must
           not
           the
           Deity
           suffer
           ,
           and
           as
           it
           were
           die
           in
           this
           Mutation
           ?
           All
           which
           astonishing
           Catastrophes
           being
           to
           be
           for
           ever
           abhorred
           ,
           I
           conclude
           that
           God's
           Decrees
           must
           needs
           be
           Immutable
           ,
           as
           long
           as
           there
           is
           any
           Stability
           in
           his
           Eternity
           ,
           Infallibility
           in
           his
           Prescience
           ,
           Sureness
           in
           his
           Grace
           and
           Truth
           ,
           or
           Immortality
           in
           his
           Life
           or
           Essence
           .
        
         
           4.
           
           The
           Decrees
           of
           God
           are
           crowned
           with
           Infallibility
           as
           to
           the
           Event
           ;
           the
           Event
           is
           so
           certain
           ,
           that
           the
           Spirit
           of
           God
           
           in
           Scripture
           speaks
           of
           future
           things
           as
           if
           they
           were
           already
           done
           .
           Behold
           !
           (
           saith
           Enoch
           in
           the
           morning
           of
           the
           World
           )
           
             the
             Lord
             cometh
             with
             ten
             thousand
             of
             his
             Saints
             ,
          
           as
           if
           he
           had
           been
           then
           in
           the
           Clouds
           coming
           to
           Judgment
           .
           Jesus
           Christ
           cries
           out
           of
           
             God
             forsaking
             and
             men
             piercing
             him
             ,
             Psal.
          
           22.
           1.
           and
           16.
           as
           if
           he
           had
           then
           been
           upon
           the
           Cross
           with
           all
           the
           wrath
           of
           God
           and
           fury
           of
           men
           upon
           him
           .
           
             Whom
             he
             did
             predestinate
          
           (
           saith
           St.
           
             Paul
             ,
             Rom.
          
           8.
           30.
           
           )
           
             them
             he
             called
             ;
             whom
             he
             called
             ,
             them
             he
             justified
             ;
             whom
             he
             justified
             ,
             them
             he
             glorified
          
           ;
           he
           speaks
           as
           if
           all
           the
           Elect
           were
           already
           in
           Heaven
           :
           Hence
           God
           is
           said
           to
           be
           
             (
             Isai.
          
           45.
           11.
           as
           the
           Sept.
           there
           hath
           it
           )
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             a
             Maker
             of
             things
             to
             come
          
           ;
           the
           Event
           is
           as
           certain
           as
           if
           it
           were
           already
           done
           .
           Now
           for
           the
           understanding
           of
           this
           point
           ,
           we
           must
           distinguish
           of
           Events
           ;
           either
           they
           are
           good
           things
           ,
           or
           else
           evil
           ,
           viz.
           sins
           .
           Touching
           the
           first
           ,
           the
           Decree
           of
           God
           is
           Effective
           ;
           touching
           the
           last
           ,
           the
           Decree
           of
           God
           is
           Permissive
           .
           The
           first
           come
           to
           pass
           ,
           
             Deo
             efficiente
          
           ;
           the
           last
           ,
           
             Deo
             permittente
          
           ;
           but
           both
           do
           fall
           out
           infallibly
           .
        
         
           1.
           
           Those
           Events
           which
           fall
           under
           his
           Effective
           Decree
           do
           fall
           out
           infallibly
           .
           
           This
           is
           clear
           upon
           a
           double
           Account
           .
        
         
           1.
           
           The
           Will
           of
           God
           is
           
             Causa
             Causarum
          
           ,
           an
           Universal
           Supreme
           Cause
           ,
           having
           all
           things
           under
           it
           ;
           
             It
             reigns
             over
             all
             the
             armies
             in
             heaven
             and
             the
             inhabitants
             of
             the
             earth
             ,
             Dan.
          
           4.
           35.
           
           The
           poor
           Sparrow
           is
           no
           more
           forgotten
           by
           it
           ,
           than
           the
           great
           Image
           of
           Worldly
           Monarchy
           .
           Natural
           Agents
           must
           be
           under
           it
           ,
           as
           the
           
             primum
             Movens
          
           ;
           Free
           Agents
           must
           be
           under
           it
           ,
           as
           the
           
             primum
             Liberum
          
           :
           the
           Lot
           is
           the
           greatest
           Casualty
           ,
           and
           yet
           wholly
           disposed
           of
           by
           it
           :
           Sin
           is
           the
           most
           monstrous
           Ataxy
           ,
           and
           yet
           it
           is
           reduced
           into
           order
           thereby
           .
           Now
           albeit
           Particular
           and
           Inferiour
           Causes
           may
           fail
           of
           the
           intended
           Issue
           ;
           yet
           the
           Universal
           and
           Supreme
           Cause
           cannot
           be
           frustrated
           ,
           because
           it
           governs
           all
           .
        
         
           2.
           
           The
           Effective
           Decree
           of
           God
           is
           backed
           with
           his
           Omnipotence
           .
           Who
           ever
           resisted
           his
           Will
           ?
           He
           that
           doth
           it
           must
           first
           grapple
           with
           Omnipotence
           .
           
             The
             Lord
             of
             hosts
             hath
             purposed
             ,
             and
             who
             shall
             disanul
             it
             ?
             his
             hand
             is
             stretched
             out
             ,
             and
             who
             shall
             turn
             it
             back
             ?
             Isai.
          
           14.
           27.
           
           Can
           any
           Creature
           hinder
           the
           purpose
           of
           the
           Lord
           of
           hosts
           ?
           All
           Creatures
           are
           ready
           prest
           for
           his
           Service
           .
           But
           if
           one
           Creature
           could
           
           steal
           away
           all
           its
           Fellow-creatures
           from
           him
           ,
           yet
           who
           shall
           turn
           back
           his
           Almighty
           Hand
           ?
           
             None
             can
             stay
             his
             hand
             ,
             nor
             say
             to
             him
             ,
             What
             dost
             thou
             ?
             Dan.
          
           4.
           45.
           
           His
           power
           is
           insuperable
           ,
           therefore
           none
           can
           stay
           his
           hand
           ;
           his
           Sovereignty
           is
           unaccountable
           ,
           therefore
           none
           can
           say
           ,
           What
           dost
           thou
           ?
           
             He
             worketh
             all
             things
             after
             the
             Counsel
             of
             his
             own
             Will
             ,
             Eph.
          
           1.
           11.
           and
           
             if
             he
             work
             ,
             who
             can
             let
             it
             ?
             Isai.
          
           43.
           13.
           
           Surely
           none
           .
           When
           God's
           Hand
           and
           God's
           Counsel
           go
           together
           ,
           the
           Effect
           cannot
           fail
           .
        
         
           2.
           
           Those
           Events
           which
           fall
           under
           his
           Permissive
           Decree
           ,
           do
           also
           fall
           out
           infallibly
           .
           As
           on
           the
           one
           hand
           ,
           without
           God's
           permission
           ,
           no
           sin
           can
           come
           into
           being
           ;
           If
           God
           suffer
           it
           not
           ,
           no
           man
           
             can
             wrong
             Israel
             ,
             Psal.
          
           105.
           14.
           and
           (
           which
           is
           less
           than
           an
           injurious
           act
           )
           
             Balaam
             cannot
             curse
             her
             ,
             Numb
             .
          
           22.
           38.
           and
           (
           which
           is
           yet
           less
           than
           a
           cursing
           word
           )
           the
           idolatrous
           Nations
           
             cannot
             so
             much
             as
             desire
             her
             land
             ,
             Exod.
          
           34.
           24.
           
           So
           on
           the
           other
           hand
           ,
           upon
           God's
           permission
           sin
           doth
           follow
           .
           All
           Nations
           will
           
             walk
             in
             their
             own
             ways
             ,
             Acts
          
           14.
           16.
           
           Nay
           ,
           and
           the
           Israel
           of
           God
           (
           if
           but
           suffered
           )
           
             would
             do
             so
             too
             ,
             Deut.
          
           18.
           14.
           
           If
           God
           permit
           it
           ,
           
             the
             wicked
             will
             do
             wickedly
             ,
             the
          
           
           
             Jews
             will
             fill
             up
             the
             measure
             of
             their
             sins
             ,
          
           Mat.
           23.
           32.
           
             wickedness
             will
             build
             her
             an
             house
             in
             Shinar
             ,
          
           in
           the
           Reprobate
           world
           ,
           
             there
             it
             will
             be
             established
             and
             set
             upon
             her
             own
             base
             ,
             Zach.
          
           5.
           11.
           
           And
           what
           would
           not
           a
           Saint
           do
           ,
           if
           but
           left
           
             in
             manu
             consilii
             sui
             ?
             Jeremy
          
           falls
           from
           praising
           his
           God
           ,
           to
           cursing
           his
           Birth-day
           ,
           as
           it
           were
           in
           one
           breath
           ,
           Jer.
           20.
           14
           ,
           15.
           
           Peter
           falls
           from
           his
           profession
           of
           Martyrdom
           ,
           to
           the
           denial
           of
           his
           Master
           ,
           Matth.
           26.
           
           If
           God
           permit
           sin
           ,
           sin
           follows
           upon
           it
           ;
           I
           say
           ,
           upon
           it
           ,
           not
           from
           it
           ,
           as
           an
           Effect
           from
           a
           Cause
           ,
           but
           upon
           it
           ,
           as
           a
           Consequent
           upon
           an
           Antecedent
           .
           To
           shut
           up
           this
           point
           ;
           The
           Decrees
           of
           God
           ,
           whether
           as
           effective
           of
           Good
           ,
           or
           as
           permissive
           of
           Evil
           ,
           are
           still
           infallible
           as
           to
           the
           Event
           .
        
      
       
         
           CHAP.
           IV.
           
             Of
             Gods
             Decree
             of
             Election
             ,
             as
             touching
             Men.
             
          
        
         
           HAving
           spoken
           of
           God's
           Decrees
           in
           general
           ,
           I
           pass
           on
           to
           his
           Decree
           of
           Election
           in
           particular
           ;
           this
           is
           respective
           either
           of
           Angels
           or
           Men
           :
           pretermitting
           
           it
           in
           the
           first
           respect
           ,
           I
           shall
           treat
           of
           it
           in
           the
           second
           .
           God's
           Decree
           of
           Election
           ,
           as
           touching
           Men
           ,
           is
           set
           forth
           in
           Scripture
           under
           various
           words
           ,
           which
           do
           not
           a
           little
           illustrate
           the
           nature
           of
           it
           :
           't
           is
           called
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           because
           God's
           purpose
           ;
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           because
           his
           gracious
           purpose
           ;
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           because
           he
           separates
           or
           singles
           out
           some
           to
           mercy
           ,
           in
           a
           way
           of
           Choice
           ;
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           because
           he
           knows
           them
           as
           his
           own
           ,
           in
           a
           way
           of
           singular
           love
           ;
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           because
           he
           infallibly
           predestinates
           them
           to
           Grace
           and
           Glory
           ;
           and
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           because
           all
           is
           out
           of
           the
           pure
           Self-motion
           of
           his
           own
           good
           Will.
           Election
           is
           that
           gracious
           Decree
           of
           God
           ,
           whereby
           ,
           out
           of
           the
           mere
           good
           pleasure
           of
           his
           own
           Will
           ,
           he
           chuses
           some
           certain
           individual
           men
           out
           of
           the
           corrupt
           mass
           of
           Mankind
           ,
           unto
           the
           infallible
           attainment
           of
           Grace
           and
           Glory
           ,
           in
           and
           through
           Jesus
           Christ.
           Now
           in
           the
           opening
           of
           this
           Description
           ,
           there
           are
           several
           things
           considerable
           ,
           viz.
           
        
         
           
             1.
             
             Who
             is
             the
             Great
             Agent
             ?
          
           
             2.
             
             What
             are
             the
             things
             designed
             ?
          
           
             3.
             
             To
             whom
             these
             things
             are
             designed
             ?
          
           
             4.
             
             What
             is
             the
             Impulsive
             Cause
             thereof
             ?
          
           
             5.
             
             In
             and
             through
             whom
             it
             is
             done
             ?
          
        
         
           1.
           
           Who
           is
           the
           great
           Agent
           ?
           It
           is
           no
           other
           
           than
           God
           himself
           :
           
             He
             chuses
             us
          
           ,
           Eph.
           1.
           4.
           
             he
             predestinates
             us
          
           ,
           ver
           .
           5.
           
           Hence
           the
           Elect
           are
           called
           
             God's
             Elect
             ,
             Tit.
          
           1.
           1.
           and
           Election
           is
           stiled
           
             God's
             Election
          
           ,
           1
           Thess.
           1.
           4.
           the
           Elect
           are
           said
           to
           be
           
             God's
             own
             ,
             John
          
           17.
           6.
           and
           Election
           is
           named
           
             God's
             own
             purpose
             and
             grace
          
           ,
           2
           Tim.
           1.
           9.
           
           He
           that
           frames
           this
           high
           Design
           must
           be
           a
           God
           indeed
           ,
           a
           Creator
           of
           Souls
           ,
           and
           Infuser
           of
           Graces
           ,
           one
           able
           to
           provide
           an
           infinite
           Ransom
           for
           the
           satisfaction
           of
           Justice
           ,
           and
           a
           glorious
           Heaven
           for
           the
           patefaction
           of
           Mercy
           ;
           no
           less
           than
           an
           Almighty
           Potter
           ,
           able
           even
           out
           of
           the
           Mass
           of
           perdition
           to
           make
           Vessels
           of
           Mercy
           ,
           and
           fill
           them
           with
           Glory
           .
           All
           Divines
           will
           at
           least
           in
           words
           confess
           God
           to
           be
           the
           great
           Agent
           ;
           but
           how
           the
           Remonstrants
           according
           to
           their
           Principles
           can
           own
           him
           as
           such
           ,
           is
           well
           worthy
           their
           consideration
           :
           for
           they
           assert
           that
           the
           Object
           of
           Gods
           Election
           is
           a
           Believer
           ;
           and
           whether
           there
           shall
           be
           a
           Believer
           or
           not
           ,
           after
           all
           the
           operations
           of
           Grace
           ,
           ultimately
           depends
           upon
           the
           Will
           of
           Man
           ;
           and
           if
           so
           ,
           how
           can
           God
           chuse
           at
           all
           ?
           seeing
           the
           Act
           of
           his
           Election
           depends
           upon
           the
           Object
           ,
           and
           the
           Oject
           upon
           the
           Will
           of
           man.
           The
           Remonstrants
           will
           contend
           ,
           That
           Man
           ,
           with
           his
           petty
           
           created
           Liberty
           ,
           cannot
           chuse
           as
           a
           man
           ,
           if
           he
           be
           under
           the
           Pre-determining
           Will
           of
           God
           ;
           and
           can
           God
           ,
           with
           his
           Soveraign
           Supreme
           Liberty
           ,
           chuse
           as
           a
           God
           ,
           if
           he
           be
           under
           the
           Pre-determining
           Will
           of
           Man
           ?
           And
           what
           is
           he
           less
           than
           under
           it
           ,
           when
           ,
           whether
           he
           shall
           have
           an
           Election
           or
           not
           ,
           depends
           upon
           the
           Object
           ;
           and
           whether
           there
           will
           be
           an
           Object
           or
           not
           ,
           depends
           upon
           the
           Will
           of
           Man
           ?
           Man's
           Will
           must
           go
           before
           ,
           and
           make
           the
           Object
           ,
           or
           else
           for
           want
           of
           one
           ,
           God's
           Will
           must
           stand
           still
           and
           not
           chuse
           at
           all
           .
           And
           is
           this
           for
           God
           to
           chuse
           like
           himself
           ?
           Are
           not
           all
           Souls
           his
           own
           ,
           and
           may
           he
           not
           chuse
           which
           he
           pleases
           ?
           Is
           not
           all
           Grace
           and
           Glory
           his
           own
           ,
           and
           may
           he
           not
           do
           with
           his
           own
           what
           he
           pleases
           ?
           But
           how
           can
           he
           do
           so
           ,
           if
           as
           to
           the
           Act
           of
           Election
           he
           be
           under
           the
           Pre-determining
           Will
           of
           Man
           ?
           But
           you
           'l
           say
           ,
           God
           is
           not
           under
           it
           for
           all
           this
           :
           for
           he
           first
           ,
           and
           antecedently
           to
           any
           foreseen
           Faith
           in
           Man
           ,
           did
           decree
           in
           general
           to
           save
           Believers
           ,
           and
           Believers
           only
           ,
           as
           appears
           in
           the
           Gospel
           ;
           and
           thereby
           did
           ,
           out
           of
           his
           mere
           good
           pleasure
           ,
           set
           down
           this
           Law
           or
           Rule
           to
           himself
           ,
           That
           Believers
           ,
           and
           Believers
           only
           ,
           should
           be
           the
           Object
           of
           particular
           
           Election
           ;
           and
           so
           he
           is
           not
           pre-determined
           by
           man's
           Will
           ,
           but
           his
           own
           ,
           and
           chuses
           particular
           persons
           in
           his
           own
           way
           :
           Unto
           which
           I
           answer
           two
           things
           .
        
         
           1.
           
           That
           God
           hath
           set
           such
           a
           Law
           or
           Rule
           unto
           himself
           ,
           That
           Believers
           ,
           and
           those
           only
           ,
           should
           be
           the
           object
           of
           his
           Election
           ,
           is
           utterly
           untrue
           :
           for
           then
           all
           Infants
           ,
           dying
           such
           (
           because
           no
           Believers
           )
           must
           be
           out
           of
           the
           Sphear
           of
           Election
           ,
           and
           by
           consequence
           ,
           out
           of
           the
           Sphear
           of
           Salvation
           also
           ;
           unless
           (
           which
           is
           very
           strange
           )
           we
           could
           imagine
           those
           to
           be
           actually
           saved
           ,
           whom
           yet
           God
           never
           elected
           or
           decreed
           to
           save
           .
           Neither
           is
           there
           any
           such
           Law
           or
           Rule
           manifested
           in
           the
           Gospel
           :
           there
           God's
           Will
           is
           thus
           set
           forth
           ,
           Whosoever
           believes
           shall
           be
           saved
           ;
           which
           imports
           that
           Believers
           are
           the
           objects
           of
           Salvation
           ,
           but
           not
           in
           the
           least
           that
           they
           are
           the
           objects
           of
           Election
           .
           It
           is
           written
           in
           the
           Gospel
           ,
           Relieve
           and
           thou
           shalt
           be
           saved
           ;
           but
           in
           what
           Gospel
           is
           it
           written
           ,
           Believe
           and
           thou
           shalt
           be
           Elected
           ?
        
         
           2.
           
           That
           Law
           or
           Rule
           (
           if
           supposed
           )
           doth
           not
           answer
           the
           Argument
           ;
           for
           still
           (
           as
           to
           particular
           Election
           )
           God
           is
           under
           the
           pre-determining
           Will
           of
           Man
           :
           If
           that
           
           say
           ,
           Nay
           ,
           God
           shall
           have
           never
           a
           chosen
           Vessel
           in
           all
           the
           World
           to
           fill
           with
           Grace
           and
           Glory
           ;
           and
           how
           then
           is
           he
           the
           great
           Agent
           in
           Election
           ?
           Solomon
           set
           a
           Law
           or
           Rule
           to
           Shimei
           ,
           That
           if
           he
           passed
           over
           Kidron
           ,
           he
           should
           die
           for
           it
           ;
           he
           passes
           over
           ,
           and
           dies
           :
           What
           now
           was
           the
           chief
           cause
           of
           his
           death
           ?
           
           Solomon's
           Law
           or
           Execution
           ,
           or
           else
           
           Shimei's
           passage
           ?
           Clearly
           ,
           it
           was
           
           Shimei's
           own
           Act
           ;
           Solomon
           was
           but
           as
           a
           
             Legislator
             .
             Pariratione
          
           ;
           If
           God
           set
           a
           Law
           or
           Rule
           ,
           that
           Believers
           should
           be
           elected
           ,
           if
           a
           man
           believe
           and
           be
           elected
           ,
           that
           which
           chiefly
           determines
           the
           business
           is
           not
           God's
           first
           Law
           or
           after
           Choice
           ,
           but
           Man's
           Faith
           ;
           God
           is
           no
           Agent
           therein
           ,
           but
           as
           a
           mere
           Legislator
           .
           So
           naturally
           do
           the
           Remonstrant
           Principles
           run
           out
           into
           that
           of
           Theophylact
           ,
           'T
           is
           God's
           part
           to
           call
           ,
           but
           Man's
           to
           be
           elect
           
           or
           not
           ;
           which
           Principles
           must
           be
           renounced
           ,
           or
           else
           God
           cannot
           be
           owned
           as
           the
           Great
           Agent
           in
           Election
           .
           And
           here
           a
           three-fold
           Enquiry
           offers
           it self
           .
        
         
           
             1.
             
             What
             the
             things
             themselves
             are
             ?
          
           
             2.
             
             In
             what
             Order
             these
             are
             designed
             ?
          
           
             3.
             
             In
             what
             manner
             these
             are
             designed
             ?
          
        
         
         
           1.
           
           What
           the
           things
           themselves
           are
           ?
           These
           are
           Grace
           and
           Glory
           ,
           or
           Faith
           and
           Salvation
           .
        
         
           1
           Grace
           is
           designed
           :
           hence
           we
           are
           said
           to
           be
           
             called
             according
             to
             purpose
             ,
             Rom.
          
           8.
           28.
           and
           
             chosen
             that
             we
             should
             be
             holy
             ,
             Eph.
          
           1.
           4.
           
           Do
           we
           see
           a
           Saint
           in
           his
           spiritual
           Glory
           ,
           clothed
           with
           Humility
           ,
           arrayed
           with
           Righteousness
           ,
           girt
           with
           Truth
           ;
           his
           Eyes
           flowing
           with
           repentant
           Tears
           ,
           his
           Heart
           burning
           with
           holy
           Love
           ,
           and
           his
           Hands
           laden
           with
           good
           Works
           ?
           All
           these
           were
           prepared
           in
           Eternal
           Election
           ,
           as
           well
           as
           wrought
           by
           the
           Holy
           Spirit
           in
           Time
           ;
           there
           was
           
             Decretum
             Dei
          
           in
           the
           foreordaining
           ,
           as
           well
           as
           
             Digitus
             Dei
          
           in
           the
           forming
           of
           them
           .
           
             Thus
             shall
             it
             be
             done
             to
             the
             man
             whom
             the
             King
             of
             Heaven
             will
             honour
             .
          
           In
           Election
           there
           is
           a
           designing
           of
           Grace
           ,
           nay
           all
           Grace
           ;
           Faith
           it self
           not
           excepted
           .
           The
           Remonstrants
           shut
           out
           Faith
           from
           this
           design
           ,
           in
           as
           much
           as
           they
           pre-require
           Faith
           thereunto
           .
           But
           how
           unscriptural
           is
           this
           ?
           Paul
           was
           
             chosen
             to
             know
             God's
             will
             ,
             Acts
          
           22.
           14.
           not
           to
           a
           bare
           notional
           Knowledge
           ,
           but
           to
           a
           saving
           practical
           one
           ,
           such
           as
           justifies
           ,
           Isai.
           53.
           11.
           such
           as
           is
           Eternal
           life
           ,
           Joh.
           17.
           3.
           which
           must
           needs
           include
           Faith.
           The
           Apostle
           calls
           Faith
           ,
           
           
             the
             faith
             of
             Gods
             elect
             ,
             Tit.
          
           1.
           1.
           
           If
           Faith
           had
           been
           precedent
           to
           Election
           ,
           he
           would
           have
           told
           us
           ,
           that
           Election
           is
           of
           Believers
           ;
           but
           because
           it
           is
           consequent
           ,
           he
           saith
           ,
           that
           Faith
           is
           of
           the
           Elect.
           And
           how
           irrational
           is
           it
           also
           ?
           Election
           is
           a
           design
           of
           secretion
           ;
           it
           is
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           a
           chusing
           or
           singling
           out
           of
           some
           to
           Grace
           and
           Glory
           ;
           the
           Elect
           are
           said
           to
           be
           
             chosen
             out
             of
             the
             world
             ,
             Joh.
          
           15.
           19.
           and
           
             chosen
             unto
             God
             ,
             Acts
          
           9.
           15.
           
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           (
           saith
           Christ
           )
           
             thine
             they
             were
             ,
             Joh.
          
           17.
           6.
           thine
           in
           a
           select
           peculiar
           manner
           :
           and
           Faith
           is
           the
           choice
           and
           prime
           Grace
           of
           secretion
           ,
           it
           is
           not
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             of
             all
          
           ,
           2
           Thess.
           3.
           2.
           
           If
           all
           men
           did
           believe
           without
           any
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           or
           difference
           ,
           the
           Righteousness
           of
           God
           would
           be
           upon
           them
           all
           ,
           Rom.
           3.
           22.
           the
           Rivers
           of
           living
           Water
           would
           flow
           in
           them
           all
           ,
           Joh.
           7.
           38.
           but
           Faith
           is
           not
           of
           all
           ,
           whereby
           it
           appears
           ,
           that
           of
           all
           inherent
           Graces
           ,
           Faith
           firstly
           and
           properly
           makes
           the
           secretion
           .
           Now
           that
           such
           a
           prime
           Grace
           of
           secretion
           as
           Faith
           should
           not
           be
           decreed
           ,
           in
           suoh
           a
           great
           design
           of
           secretion
           as
           Election
           ,
           seems
           to
           me
           incongruous
           even
           to
           absurdity
           .
           If
           Faith
           go
           before
           Election
           ,
           then
           how
           doth
           God
           chuse
           them
           out
           of
           the
           World
           ,
           who
           by
           Faith
           are
           out
           of
           it
           already
           ?
           How
           doth
           he
           chuse
           
           them
           unto
           himself
           ,
           who
           by
           Faith
           are
           his
           own
           before
           ?
           If
           Man's
           Will
           in
           believing
           make
           the
           first
           and
           proper
           secretion
           ,
           then
           God's
           Will
           hath
           no
           room
           to
           make
           one
           by
           electing
           ;
           wherefore
           ,
           if
           we
           will
           allow
           God
           his
           choice
           indeed
           ,
           we
           must
           confess
           Faith
           it self
           to
           be
           designed
           in
           Election
           .
        
         
           2.
           
           Glory
           is
           designed
           in
           Election
           ;
           we
           are
           chosen
           to
           Salvation
           ,
           2
           Thess.
           2.
           13.
           and
           before
           prepared
           to
           glory
           ,
           Rom.
           9.
           23.
           the
           Names
           of
           the
           Elect
           are
           written
           in
           heaven
           ,
           and
           registred
           in
           the
           Book
           of
           life
           .
           All
           the
           glory
           above
           rayes
           out
           of
           the
           bosom
           of
           Election
           ,
           and
           every
           Crown
           of
           bliss
           is
           set
           on
           by
           God's
           good
           pleasure
           .
        
         
           2.
           
           In
           what
           order
           are
           these
           things
           designed
           ?
           No
           doubt
           ,
           by
           one
           pure
           simple
           Act
           in
           God.
           But
           what
           is
           our
           most
           congruous
           conception
           thereof
           ?
           Some
           Divines
           assert
           ,
           that
           God
           first
           decreed
           Salvation
           and
           then
           Faith.
           Salvation
           is
           the
           end
           ,
           and
           therefore
           first
           ;
           Faith
           the
           means
           ,
           and
           therefore
           last
           in
           God's
           intention
           .
           But
           this
           Reason
           is
           not
           cogent
           ;
           for
           neither
           can
           any
           thing
           in
           the
           Creature
           ,
           no
           ,
           not
           its
           utmost
           perfection
           (
           such
           as
           Salvation
           is
           )
           be
           God's
           end
           ,
           all
           whose
           Decrees
           do
           circulate
           into
           himself
           :
           Neither
           (
           if
           it
           were
           such
           )
           should
           God
           therefore
           will
           it
           in
           the
           first
           
           place
           ,
           and
           in
           order
           before
           Faith
           ;
           for
           he
           wills
           the
           End
           and
           Means
           with
           one
           simple
           Act.
           Excellent
           is
           that
           of
           
             Aquinas
             ;
             Sicut
             Deus
             uno
             actu
             omnia
             in
             essentia
             sua
             intelligit
             ,
             it
             a
             uno
             actu
          
           
           
             omnia
             in
             sua
             bonitate
             vult
             :
             Unde
             sicut
             in
             Deo
             intelligere
             causam
             ,
             non
             est
             causa
             intelligendi
             effect
             us
             ,
             sed
             ipse
             intelligit
             effect
             us
             in
             causa
             ;
             it
             a
             velle
             finem
             ,
             non
             est
             ei
             causa
             volendi
             ea
             quae
             sunt
             ad
             finem
             ,
             sed
             tamen
             vult
             ea
             quae
             sunt
             ad
             finem
             ordinari
             ad
             finem
             .
             Vult
             ergo
             hoc
             esse
             propter
             hoc
             ;
             sed
             non
             propter
             hoc
             vult
             hoc
             .
          
           Other
           Divines
           conceive
           thus
           ;
           That
           God
           first
           decrees
           Faith
           and
           then
           Salvation
           ,
           and
           that
           upon
           this
           account
           :
           Such
           and
           in
           such
           order
           as
           God
           in
           time
           doth
           save
           ,
           such
           ,
           and
           in
           the
           very
           same
           order
           ,
           doth
           God
           in
           Eternity
           decree
           to
           save
           :
           But
           God
           in
           time
           doth
           save
           only
           Believers
           ,
           therefore
           God
           in
           Eternity
           did
           decree
           to
           save
           only
           Believers
           ,
           that
           is
           ,
           such
           as
           were
           so
           considered
           by
           him
           ;
           and
           so
           considered
           by
           him
           they
           could
           not
           be
           ,
           without
           a
           precedent
           Decree
           of
           giving
           Faith
           unto
           them
           .
           Wherefore
           Faith
           is
           first
           decreed
           ,
           and
           then
           Salvation
           ;
           and
           thus
           the
           Decree
           and
           its
           Execution
           harmonize
           ,
           and
           both
           sute
           with
           the
           Gospel
           Method
           ,
           which
           sets
           Faith
           in
           order
           before
           Salvation
           .
           But
           
           neither
           hath
           this
           colourable
           Reason
           any
           Nerves
           in
           it
           :
           For
           that
           Proposition
           ,
           Such
           ,
           and
           in
           such
           order
           ,
           as
           God
           saves
           ,
           such
           ,
           and
           in
           the
           very
           same
           order
           ,
           he
           decrees
           to
           save
           ,
           may
           be
           taken
           two
           ways
           :
           Either
           thus
           ;
           God
           decrees
           to
           save
           in
           the
           very
           same
           order
           as
           he
           saves
           ,
           that
           is
           ,
           as
           in
           time
           Faith
           goes
           before
           Salvation
           ,
           so
           in
           Eternity
           he
           decreed
           that
           Faith
           should
           go
           before
           Salvation
           ;
           and
           this
           is
           true
           .
           Thus
           the
           Decree
           harmonizes
           with
           the
           execution
           ,
           and
           both
           with
           the
           Gospel
           ;
           but
           thus
           Faith
           is
           not
           made
           first
           in
           the
           Decree
           ,
           but
           first
           in
           the
           execution
           according
           to
           the
           Decree
           .
           Or
           else
           thus
           :
           there
           is
           the
           very
           same
           order
           observed
           in
           God's
           decreeing
           as
           in
           his
           saving
           ;
           that
           is
           ,
           as
           Faith
           is
           first
           in
           time
           ,
           so
           it
           was
           first
           in
           God's
           Decree
           ;
           and
           thus
           it
           is
           untrue
           :
           for
           it
           stands
           upon
           this
           false
           bottom
           in
           general
           ;
           There
           is
           the
           very
           same
           order
           in
           God's
           internal
           Intention
           ,
           as
           there
           is
           in
           the
           external
           Production
           ,
           that
           which
           is
           first
           in
           the
           one
           is
           first
           also
           in
           the
           other
           .
           This
           bottom
           is
           such
           ,
           as
           neither
           the
           harmony
           between
           the
           Decree
           and
           the
           Execution
           ,
           nor
           yet
           the
           Gospel-way
           and
           Method
           doth
           require
           .
           The
           harmony
           between
           the
           Decree
           and
           the
           Execution
           doth
           not
           require
           it
           ;
           for
           that
           only
           requires
           that
           
           that
           ,
           which
           is
           decreed
           to
           be
           and
           exist
           first
           ,
           should
           accordingly
           be
           and
           exist
           first
           ;
           but
           it
           requires
           not
           that
           that
           ,
           which
           is
           first
           in
           Production
           ,
           should
           be
           first
           in
           Intention
           .
           In
           production
           the
           Sun
           was
           first
           before
           the
           Beams
           ;
           but
           was
           it
           first
           also
           in
           intention
           ?
           then
           God
           decreed
           a
           Sun
           ,
           and
           in
           that
           instant
           meant
           no
           Beams
           .
           In
           production
           ,
           the
           Chaos
           was
           first
           before
           the
           complete
           World
           ,
           but
           was
           it
           so
           in
           intention
           ?
           then
           God
           decreed
           a
           Chaos
           ,
           and
           in
           that
           instant
           meant
           not
           a
           complete
           World.
           Neither
           can
           it
           avail
           to
           say
           ,
           that
           these
           instances
           are
           in
           Naturals
           ;
           for
           the
           harmony
           between
           the
           Decree
           and
           the
           Execution
           is
           as
           accurate
           in
           Naturals
           as
           in
           Spirituals
           .
           Neither
           doth
           the
           Gospel-way
           or
           Method
           require
           it
           ;
           for
           that
           only
           requires
           ,
           that
           Faith
           be
           and
           exist
           first
           ,
           but
           not
           that
           it
           be
           first
           intended
           or
           decreed
           .
           In
           order
           of
           nature
           ,
           Faith
           is
           first
           before
           Adoption
           ;
           but
           was
           it
           first
           also
           in
           intention
           ?
           then
           God
           decreed
           Faith
           to
           some
           persons
           ,
           and
           in
           that
           instant
           meant
           not
           their
           Adoption
           ,
           which
           yet
           by
           the
           Gospel
           is
           a
           necessary
           resultance
           from
           their
           Faith.
           In
           order
           of
           existence
           ,
           Faith
           is
           first
           before
           Salvation
           ;
           but
           was
           it
           first
           also
           in
           intention
           ?
           then
           God
           decreed
           Faith
           to
           some
           persons
           ,
           and
           
           in
           that
           instant
           meant
           not
           their
           Salvation
           ,
           which
           yet
           by
           the
           Gospel
           is
           a
           necessary
           consequence
           of
           their
           Faith.
           And
           this
           is
           the
           rather
           to
           be
           marked
           ,
           because
           the
           Remonstrants
           assert
           ,
           That
           God
           first
           ,
           and
           antecedently
           to
           his
           Decree
           of
           giving
           Faith
           ,
           did
           decree
           in
           general
           to
           adopt
           and
           save
           all
           Believers
           ;
           and
           if
           so
           ,
           then
           how
           doth
           God
           decree
           Faith
           to
           a
           person
           ,
           and
           not
           in
           and
           by
           the
           same
           Decree
           ,
           decree
           Adoption
           and
           Salvation
           to
           him
           ?
           These
           are
           a
           Conclusion
           naturally
           flowing
           from
           Faith
           ,
           by
           vertue
           of
           the
           general
           Decree
           ;
           and
           therefore
           that
           Decree
           ,
           which
           designs
           Faith
           to
           a
           person
           ,
           cannot
           but
           design
           these
           also
           to
           him
           .
           In
           order
           of
           nature
           Faith
           is
           before
           Perseverance
           ,
           yet
           both
           are
           by
           one
           and
           the
           same
           Decree
           :
           for
           God
           in
           decreeing
           Faith
           ,
           decrees
           the
           duration
           thereof
           ,
           which
           is
           but
           
             Mora
             in
             esse
          
           a
           kind
           of
           stay
           in
           Being
           ;
           else
           his
           Decree
           would
           be
           very
           imperfect
           .
           In
           point
           of
           existence
           ,
           Perseverance
           is
           not
           simultaneous
           or
           all
           at
           once
           ,
           but
           successive
           ,
           one
           sand
           as
           it
           were
           dropping
           after
           another
           ,
           and
           one
           instant
           drawing
           on
           another
           :
           yet
           all
           Perseverance
           is
           in
           one
           and
           the
           same
           Decree
           .
           To
           imagine
           a
           succession
           of
           Decrees
           in
           Eternity
           ,
           suiting
           with
           the
           succession
           
           of
           instants
           in
           Time
           ,
           were
           strangely
           to
           Metamorphose
           Eternity
           into
           Time.
           Thus
           it
           evidently
           appears
           ,
           that
           there
           is
           not
           the
           same
           order
           in
           the
           internal
           Intention
           ,
           as
           in
           the
           external
           Production
           ;
           that
           which
           is
           first
           in
           existence
           here
           ,
           is
           not
           first
           in
           contrivance
           there
           .
           Wherefore
           the
           Argument
           for
           Faiths
           firstness
           in
           the
           Decree
           ,
           because
           of
           its
           firstness
           in
           the
           Execution
           ,
           falls
           to
           the
           ground
           .
           In
           brief
           ;
           waving
           both
           these
           opinions
           ,
           as
           built
           on
           sandy
           foundations
           ,
           I
           conceive
           it
           is
           most
           congruous
           to
           say
           ,
           That
           God
           decreed
           Faith
           and
           Salvation
           in
           the
           very
           same
           Decree
           ,
           yet
           so
           ,
           as
           that
           withal
           he
           intended
           ,
           that
           in
           the
           execution
           ,
           Faith
           should
           go
           before
           Salvation
           .
           As
           in
           Naturals
           ,
           God
           decrees
           the
           Sowing
           and
           Harvest
           in
           the
           very
           same
           Decree
           ,
           yet
           so
           ,
           as
           that
           in
           actual
           existence
           the
           Sowing
           shall
           precede
           the
           Harvest
           :
           So
           in
           Spirituals
           God
           decrees
           Grace
           and
           Glory
           ,
           the
           sowing
           to
           the
           Spirit
           and
           reaping
           of
           Life
           eternal
           ,
           in
           the
           same
           Decree
           ;
           yet
           so
           ,
           as
           that
           in
           actual
           existence
           ,
           first
           there
           is
           Grace
           and
           then
           Glory
           ;
           first
           sowing
           to
           the
           Spirit
           ,
           and
           then
           reaping
           Life
           Eternal
           .
           Wherefore
           in
           God's
           Decree
           Faith
           is
           not
           before
           Salvation
           ,
           nor
           Salvation
           before
           Faith
           ,
           but
           both
           are
           simultaneous
           :
           
           nevertheless
           ,
           in
           time
           Faith
           comes
           forth
           first
           ,
           according
           to
           the
           Gospel-method
           ,
           and
           afterwards
           Salvation
           crowns
           it
           .
        
         
           3.
           
           In
           what
           manner
           are
           these
           things
           designed
           ?
           I
           answer
           ,
           in
           an
           Infallible
           way
           ,
           such
           as
           never
           fails
           :
           Hence
           Election
           is
           called
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           an
           infallible
           Predestination
           ,
           or
           Predestination
           of
           Grace
           and
           Glory
           to
           the
           Elect.
           Thus
           the
           Apostle
           :
           
             Whom
             he
             did
             predestinate
             ,
             them
             he
             called
             ;
             whom
             he
             called
             ,
             them
             he
             justified
             ;
             whom
             he
             justified
             ,
             them
             he
             glorified
             ,
             Rom.
          
           8.
           30.
           
           The
           first
           link
           of
           Predestination
           and
           the
           last
           of
           Glorification
           are
           surely
           joined
           by
           the
           middle
           links
           of
           Vocation
           and
           Justification
           .
           The
           Remonstrants
           to
           decline
           the
           force
           of
           this
           golden
           place
           ,
           tell
           us
           ,
           that
           the
           Apostle
           here
           speaks
           only
           of
           Believers
           ,
           such
           as
           love
           God
           ,
           Ver.
           29.
           and
           of
           a
           predestination
           and
           vocation
           to
           the
           Cross
           ,
           and
           of
           a
           justification
           and
           glorification
           after
           it
           patiently
           endured
           .
           But
           what
           is
           this
           interpretation
           but
           mere
           a
           perverting
           of
           Scripture
           ?
           The
           Apostle
           speaks
           of
           Believers
           ,
           such
           as
           love
           God
           ;
           but
           did
           they
           believe
           and
           love
           antecedently
           to
           God's
           Election
           or
           consequently
           ,
           and
           as
           the
           fruit
           thereof
           ?
           If
           antecedently
           ,
           What
           is
           the
           Calling
           according
           to
           purpose
           ?
           What
           purpose
           is
           this
           but
           the
           
           
             purpose
             according
             to
             Election
             ,
             Rom.
          
           9.
           11
           
           ?
           the
           
             purpose
             according
             to
             which
             God
             saves
             and
             calls
             us
             ,
          
           2
           Tim.
           1.
           9
           ?
           What
           Calling
           is
           this
           ,
           but
           that
           efficacious
           one
           which
           makes
           a
           man
           hear
           and
           learn
           of
           the
           Father
           ,
           so
           as
           to
           come
           to
           Christ
           by
           Faith
           and
           Love
           ,
           Joh.
           6.
           45
           ?
           Wherefore
           Faith
           and
           Love
           stream
           out
           of
           the
           fountain
           of
           Vocation
           ,
           and
           Vocation
           comes
           down
           out
           of
           the
           bosom
           of
           God's
           Purpose
           .
           To
           say
           ,
           that
           the
           called
           according
           to
           purpose
           ,
           are
           those
           which
           are
           ready
           to
           obey
           all
           the
           Will
           of
           God
           ,
           is
           against
           the
           usage
           of
           Scripture
           ,
           to
           turn
           God's
           Call
           into
           man's
           Obedience
           ,
           and
           God's
           Purpose
           (
           which
           is
           the
           measure
           of
           his
           own
           acting
           )
           into
           his
           Command
           (
           which
           is
           the
           measure
           of
           man's
           .
           )
           Again
           ,
           if
           antecedently
           ,
           what
           becomes
           of
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           Ver.
           29
           ?
           How
           could
           God
           foreknow
           ,
           that
           is
           ,
           fore-love
           them
           who
           loved
           him
           before
           ?
           If
           they
           loved
           first
           ,
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           must
           out
           ,
           it
           is
           not
           Pre-dilection
           ,
           but
           Post-dilection
           .
           It
           remains
           then
           that
           they
           did
           believe
           and
           love
           consequently
           to
           God's
           Election
           ,
           and
           by
           a
           divine
           influence
           from
           thence
           .
           But
           to
           go
           on
           ;
           What
           is
           the
           Predestination
           here
           ,
           but
           to
           a
           Conformity
           to
           the
           Image
           of
           Christ
           ?
           And
           are
           Sufferings
           all
           the
           Image
           of
           Christ
           ?
           Are
           
           and
           Glory
           no
           part
           thereof
           ?
           What
           Divine
           will
           not
           blush
           to
           say
           so
           ?
           And
           how
           then
           is
           not
           Predestination
           to
           these
           ?
           But
           if
           Sufferings
           were
           all
           Christ's
           Image
           ,
           yet
           are
           all
           Sufferings
           his
           Image
           ?
           What
           if
           they
           be
           mere
           Sufferings
           ,
           such
           as
           have
           no
           tincture
           of
           Faith
           and
           Holiness
           upon
           them
           ?
           Are
           these
           his
           Image
           also
           ?
           If
           not
           ,
           the
           Predestination
           to
           his
           Image
           must
           include
           in
           it
           a
           Predestination
           to
           Faith
           and
           Holiness
           .
           And
           what
           is
           the
           Calling
           following
           upon
           Predestination
           ?
           Is
           it
           a
           Calling
           to
           Sufferings
           ?
           Such
           a
           Calling
           uses
           to
           be
           particularly
           expressed
           ;
           
             Hereunto
             were
             you
             called
          
           ,
           saith
           St.
           Peter
           ,
           1
           Pet.
           2.
           21.
           and
           
             We
             are
             appointed
             hereunto
          
           ,
           saith
           S.
           Paul
           ,
           1
           Thess.
           3.
           3.
           
           But
           where
           in
           all
           the
           Scripture
           doth
           the
           word
           [
           Calling
           ]
           being
           put
           absolutely
           ,
           and
           without
           such
           addition
           ,
           ever
           signifie
           a
           Call
           to
           Sufferings
           ?
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           we
           meet
           with
           therein
           ,
           but
           not
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           Wherefore
           the
           Calling
           is
           to
           Faith
           and
           Holiness
           .
           And
           what
           is
           the
           Justification
           which
           hangs
           upon
           Calling
           ?
           If
           the
           Calling
           be
           to
           Sufferings
           ,
           are
           they
           not
           justified
           before
           that
           Calling
           ?
           No
           doubt
           they
           are
           in
           the
           instant
           of
           believing
           ;
           and
           how
           then
           is
           Calling
           set
           first
           and
           Justification
           last
           ?
           You
           'l
           say
           ,
           this
           place
           speaks
           not
           of
           the
           Justification
           of
           
           their
           persons
           ,
           but
           of
           the
           Approbation
           of
           their
           cause
           .
           And
           where
           in
           all
           this
           Epistle
           is
           the
           word
           [
           justifie
           ]
           so
           taken
           ?
           And
           why
           so
           here
           ?
           Lastly
           ,
           the
           Called
           are
           Justified
           ,
           and
           the
           Justified
           Glorified
           ,
           saith
           the
           Apostle
           .
           And
           are
           all
           those
           which
           are
           called
           to
           Sufferings
           Justified
           and
           Glorified
           ?
           The
           experience
           of
           thousands
           denies
           it
           .
           You
           'l
           say
           ,
           they
           are
           all
           justified
           and
           glorified
           ,
           if
           they
           bear
           the
           Cross
           with
           Faith
           and
           Patience
           .
           But
           who
           dares
           add
           an
           [
           it
           ]
           to
           Gods
           Word
           ,
           and
           in
           this
           Text
           to
           the
           two
           links
           and
           not
           to
           the
           former
           ?
           The
           Apostle
           faith
           expresly
           ,
           whom
           he
           did
           Predestinate
           ,
           them
           he
           also
           Called
           ,
           and
           whom
           he
           Called
           ,
           them
           he
           also
           Justified
           ,
           and
           whom
           he
           Justified
           ,
           them
           he
           also
           Glorified
           .
           In
           the
           Original
           ,
           the
           words
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           fasten
           every
           link
           to
           its
           precedent
           ,
           and
           that
           with
           appropriation
           to
           the
           very
           same
           persons
           ;
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           fastens
           Calling
           to
           Predestination
           ,
           and
           Justification
           to
           Calling
           ,
           and
           Glorification
           to
           Justification
           ,
           and
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           appropriates
           all
           throughout
           the
           whole
           chain
           to
           the
           same
           persons
           .
           If
           therefore
           any
           person
           predestinated
           or
           called
           within
           this
           Text
           ,
           be
           not
           also
           justified
           and
           glorified
           ,
           the
           chain
           is
           broken
           ,
           and
           the
           truth
           of
           the
           Text
           cannot
           (
           for
           ought
           I
           see
           )
           be
           salved
           .
           
           Wherefore
           I
           conclude
           that
           this
           Text
           doth
           not
           treat
           of
           Predestination
           and
           Calling
           to
           Sufferings
           ,
           notwithstanding
           which
           many
           fall
           short
           of
           Justification
           and
           Glorification
           ;
           but
           of
           Predestination
           and
           Calling
           to
           Grace
           and
           Glory
           ,
           such
           as
           doth
           infallibly
           bring
           them
           to
           Justification
           and
           Glorification
           .
           God's
           Electing
           mercy
           towards
           his
           chosen
           ones
           is
           sure
           and
           unfailable
           ;
           before
           they
           had
           any
           being
           ,
           free
           Grace
           embraced
           them
           in
           an
           Eternal
           Decree
           ,
           and
           laid
           them
           in
           its
           bosom
           ,
           and
           when
           they
           left
           the
           Common
           Nullity
           ,
           and
           in
           the
           first
           moment
           of
           their
           Being
           ,
           lay
           in
           the
           blood
           of
           their
           natural
           enmity
           and
           iniquity
           ,
           free
           Grace
           would
           not
           pass
           them
           by
           ,
           but
           there
           must
           be
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           (
           as
           the
           Sept.
           hath
           it
           ,
           Ezek.
           16.
           8.
           
           )
           a
           time
           for
           love
           to
           let
           out
           and
           dissolve
           it self
           in
           gracious
           operations
           ;
           to
           cast
           its
           skirt
           over
           them
           ,
           wash
           them
           in
           the
           blood
           of
           the
           Covenant
           ,
           anoint
           them
           with
           the
           holy
           Spirit
           ,
           and
           put
           a
           Chain
           of
           Graces
           about
           their
           necks
           .
           And
           after
           all
           this
           ,
           when
           their
           Faith
           wavers
           like
           a
           Wave
           of
           the
           Sea
           ,
           his
           Faithfulness
           is
           as
           a
           Mountain
           of
           Brass
           ;
           when
           their
           Love
           cools
           and
           slacks
           ,
           his
           Love
           is
           ever
           the
           same
           ,
           and
           inflames
           theirs
           afresh
           ;
           when
           their
           Holiness
           is
           full
           of
           Creature-weakness
           
           and
           impersection
           ,
           there
           are
           with
           him
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           holy
           Mercies
           and
           Compassions
           which
           never
           fail
           ;
           when
           they
           sin
           and
           go
           on
           frowardly
           in
           the
           way
           of
           their
           hearts
           ,
           yet
           he
           will
           see
           their
           way
           and
           heal
           them
           ,
           as
           the
           Expression
           is
           ,
           Isai.
           57.
           18.
           
           How
           many
           millions
           of
           times
           ,
           after
           their
           Conversion
           ,
           might
           he
           have
           seen
           their
           way
           and
           damned
           them
           ?
           but
           because
           of
           his
           unchangeable
           Love
           he
           will
           see
           their
           way
           and
           heal
           them
           .
           His
           Covenant
           is
           
             as
             the
             Waters
             of
             Noah
             ,
             Isai.
          
           54.
           9.
           
           When
           they
           sin
           again
           and
           again
           ,
           yet
           his
           pardoning
           Mercy
           and
           healing
           Grace
           will
           never
           suffer
           them
           to
           lie
           under
           water
           ,
           nor
           the
           deluge
           of
           sin
           to
           overwhelm
           them
           for
           ever
           .
           In
           a
           word
           ;
           his
           Electing
           Love
           never
           leaves
           off
           till
           it
           hath
           lodged
           them
           safe
           in
           Heaven
           .
           Thus
           the
           Foundation
           of
           God
           standeth
           sure
           ,
           and
           the
           Election
           infallibly
           obteineth
           Grace
           and
           Glory
           .
        
         
           3.
           
           To
           whom
           are
           these
           things
           designed
           ?
           I
           answer
           in
           two
           things
           .
        
         
           1.
           
           These
           are
           designed
           to
           some
           certain
           individual
           persons
           .
        
         
           2.
           
           These
           certain
           individual
           persons
           are
           considered
           as
           lying
           in
           the
           Mass
           of
           perdition
           .
        
         
           1.
           
           These
           are
           designed
           to
           some
           certain
           
           individual
           persons
           .
           
             The
             Lord
             knoweth
             them
             that
             are
             his
             ,
          
           2
           Tim.
           2.
           19.
           
           
             Their
             names
             are
             all
             down
             in
             the
             Book
             of
             life
             ,
             Phil.
          
           4.
           
           ●
           .
           he
           called
           them
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             by
             name
             ,
             Joh.
          
           10.
           3.
           
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           (
           saith
           God
           to
           Ananias
           )
           this
           individual
           persons
           ,
           this
           very
           Paul
           ,
           who
           but
           now
           was
           breathing
           out
           blood
           against
           tho
           Church
           ,
           
             this
             is
             a
             vessel
             of
             Election
             ,
             Acts
          
           9.
           15.
           
           The
           Elect
           are
           a
           determinate
           number
           ;
           What
           else
           were
           the
           7000.
           
             which
             bowed
             not
             to
             Baal
          
           ,
           1
           Kings
           19.
           18
           ?
           What
           the
           144000.
           
             which
             were
             sealed
             in
             their
             foreheads
             ,
             Rev.
          
           7.
           4
           ?
           If
           there
           were
           no
           set
           number
           ,
           why
           are
           they
           called
           
             a
             remnant
             according
             to
             the
             election
             of
             Grace
             ,
             Rom.
          
           11.
           5
           ?
           What
           remnant
           can
           there
           be
           unless
           made
           up
           of
           individual
           persons
           ?
           What
           Election
           but
           of
           such
           ?
           A
           chusing
           or
           singling
           out
           ,
           if
           not
           of
           individuals
           ,
           is
           no
           chusing
           or
           singling
           out
           at
           all
           .
           And
           this
           is
           one
           remarkable
           difference
           between
           the
           Will
           of
           God's
           Complacence
           ,
           and
           the
           Will
           of
           his
           Benevolence
           :
           the
           Will
           of
           his
           Complacence
           is
           properly
           respective
           of
           Graces
           ,
           and
           that
           where-ever
           those
           Graces
           are
           ,
           without
           any
           distinction
           of
           persons
           ,
           
             in
             every
             nation
             he
             that
             feareth
             God
             and
             worketh
             righteousness
             is
             accepted
             with
             him
             ,
          
           saith
           St.
           
             Peter
             ,
             Act.
          
           10.
           35.
           
           If
           
             Cain
             do
          
           
           
             well
             ,
             shall
             he
             not
             be
             accepted
             ?
          
           If
           a
           Judas
           believe
           ,
           shall
           he
           not
           be
           justified
           ?
           Without
           any
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             the
             righteousness
             of
             God
             is
             upon
             all
             them
             that
             believe
             ,
             Rom.
          
           3.
           22.
           
           
             His
             pleasure
             is
             in
             them
             that
             fear
             him
             ,
             Psal.
          
           147.
           11.
           
           
             A
             good
             man
          
           (
           where-ever
           he
           be
           )
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ▪
           
             draws
             out
             favour
             or
             complacence
             from
             the
             Lord
             ,
             Prov.
          
           12.
           2.
           
           And
           the
           reason
           is
           ,
           because
           this
           Will
           of
           Complacence
           ,
           issuing
           out
           of
           his
           perfect
           Sanctity
           ,
           cannot
           but
           embrace
           his
           Image
           where-ever
           he
           finds
           it
           ;
           but
           the
           Will
           of
           Benevolence
           (
           such
           as
           Election
           is
           in
           the
           supreme
           degree
           )
           is
           distinctive
           of
           persons
           :
           for
           this
           is
           decretive
           of
           certain
           blessings
           ,
           and
           (
           unless
           the
           persons
           ,
           to
           whom
           those
           blessings
           shall
           be
           given
           ,
           be
           designed
           also
           )
           the
           Decree
           is
           very
           imperfect
           :
           and
           this
           is
           decretive
           of
           certain
           blessings
           out
           of
           supreme
           and
           sovereign
           liberty
           ;
           and
           to
           this
           as
           a
           flower
           of
           its
           Crown
           ,
           it
           appertains
           to
           define
           all
           persons
           as
           well
           as
           blessings
           .
           Wherefore
           ,
           in
           Election
           ,
           not
           only
           Grace
           and
           Glory
           ,
           but
           the
           very
           individual
           persons
           ,
           who
           shall
           have
           and
           receive
           the
           same
           ,
           are
           punctually
           designed
           .
           In
           Heaven
           there
           are
           many
           Mansions
           ,
           and
           the
           Elect
           Vessels
           must
           fill
           them
           up
           ;
           or
           else
           there
           might
           be
           a
           Vacuum
           in
           that
           blessed
           place
           :
           Wherefore
           
           those
           Elect
           Vessels
           are
           all
           numbred
           in
           God's
           Decree
           .
        
         
           2.
           
           These
           certain
           individual
           persons
           are
           considered
           as
           lying
           in
           the
           Mass
           of
           perdition
           :
           this
           (
           as
           I
           conceive
           )
           is
           most
           congruous
           to
           Scripture
           .
           There
           Election
           is
           stiled
           
             Voluntas
             miserendi
             ,
             a
             will
             of
             shewing
             mercy
             ,
             Rom.
          
           ●
           .
           18.
           and
           the
           Elect
           are
           called
           
             vessels
             of
             mercy
             ,
             Rom.
          
           9.
           23.
           there
           we
           are
           said
           to
           be
           
             chosen
             in
             Christ
          
           ,
           and
           
             chosen
             that
             we
             should
             be
             holy
             ,
             Eph.
          
           1.
           4.
           there
           we
           are
           said
           to
           be
           appointed
           
             to
             obtain
             salvation
          
           ,
           and
           that
           
             in
             and
             by
             Jesus
             Christ
          
           ,
           1
           Thes.
           5.
           9.
           
           But
           if
           God
           electing
           did
           not
           consider
           men
           as
           sinners
           lying
           in
           the
           corrupt
           mass
           ,
           what
           need
           was
           there
           of
           Mercy
           where
           there
           was
           no
           misery
           ?
           What
           room
           for
           a
           Christ
           ,
           a
           Mediator
           ,
           where
           there
           was
           no
           Transgressor
           ?
           Why
           should
           Holiness
           be
           designed
           ,
           which
           was
           yet
           in
           being
           and
           unforfeited
           ?
           Why
           should
           Salvation
           be
           appointed
           ,
           when
           as
           yet
           there
           was
           none
           lost
           ,
           or
           in
           the
           state
           of
           perdition
           ?
           Wherefore
           I
           conceive
           ,
           that
           in
           Election
           Men
           are
           considered
           as
           sinners
           lying
           in
           an
           undone
           condition
           ;
           such
           only
           are
           objects
           capable
           for
           Mercy
           to
           embrace
           ,
           Christ
           to
           redeem
           ,
           Holiness
           to
           sanctifie
           ,
           and
           Salvation
           to
           crown
           .
           The
           Remonstrants
           assert
           ,
           that
           Men
           in
           Election
           are
           considered
           
           not
           merely
           as
           Sinners
           ,
           but
           as
           Believers
           ;
           but
           the
           Scripture
           doth
           pregnantly
           contradict
           them
           :
           for
           Predestination
           is
           set
           before
           Vocation
           ,
           Rom.
           8.
           30.
           and
           yet
           Vocation
           goes
           before
           Faith.
           Christ
           calls
           the
           Elect
           
             his
             sheep
          
           ,
           before
           their
           bringing
           home
           ,
           Joh.
           10.
           16.
           and
           yet
           that
           bringing
           goes
           before
           believing
           .
           Again
           ,
           Christ
           tells
           us
           ,
           
             Thine
             they
             were
             ,
             and
             thou
             gavest
             them
             me
             ,
             Joh.
          
           17.
           6.
           which
           passage
           ,
           if
           compared
           with
           that
           other
           ,
           
             All
             that
             the
             Father
             giveth
             me
             shall
             come
             to
             me
             ,
             Joh.
          
           6.
           37.
           doth
           evidently
           point
           out
           to
           us
           the
           true
           Method
           of
           these
           things
           :
           Election
           ,
           imported
           in
           that
           phrase
           
             [
             thine
             they
             were
          
           ]
           is
           antecedent
           to
           giving
           ,
           and
           giving
           to
           coming
           or
           believing
           .
           Whence
           it
           appears
           clearly
           ,
           that
           Faith
           is
           not
           antecedent
           to
           Election
           as
           a
           Condition
           prerequisite
           in
           its
           object
           ,
           but
           consequent
           thereunto
           ,
           as
           a
           stream
           flowing
           out
           of
           its
           fountain
           .
           Wherefore
           I
           conclude
           ,
           that
           in
           Election
           men
           are
           considered
           not
           as
           Believers
           ,
           but
           as
           Sinners
           .
        
         
           4.
           
           What
           is
           the
           impulsive
           Cause
           of
           Election
           ?
           I
           answer
           ,
           There
           is
           no
           other
           impulsive
           Cause
           but
           his
           own
           good
           pleasure
           .
           It
           was
           the
           saying
           of
           Plato
           ,
           That
           the
           first
           Mover
           moves
           himself
           .
           God
           in
           the
           volition
           of
           himself
           ,
           doth
           as
           it
           were
           move
           himself
           ;
           
           the
           divine
           Essence
           ,
           as
           volent
           ,
           being
           ravished
           with
           it self
           as
           infinite
           Goodness
           .
           But
           in
           other
           volitions
           he
           moves
           other
           things
           ,
           himself
           remaining
           unmoveable
           .
           Learned
           Bradwardine
           distinguishes
           the
           objects
           of
           God's
           Will
           into
           
             Volita
             priora
             &
             posteriora
             ;
             priora
             ut
             Deum
             esse
             ,
             posteriora
             ut
             Mundum
             esse
             :
             Volita
             priora
             sunt
             aliqua
             causa
             divinae
             volitionis
             ,
             volita
             autem
             posteriora
             nonsunt
             causa
             ejus
             ;
             Voluntas
             Dei
             cst
             causa
             omnium
             posteriorum
             :
             si
             ergo
             aliquid
             esset
             causa
             Volitionis
             divinae
             ,
             illud
             esset
             causa
             sui
             ipsius
             .
          
           But
           to
           speak
           in
           particular
           ;
           the
           Decree
           of
           Election
           hath
           no
           other
           Cause
           but
           the
           divine
           pleasure
           only
           .
           This
           is
           evident
           in
           Scripture
           ;
           we
           are
           predestinated
           
             according
             to
             the
             good
             pleasure
             of
             his
             will
             ,
          
           Eph.
           1.
           
           Ver.
           5.
           
           
             To
             the
             praise
             of
             the
             glory
             of
             his
             grace
             ,
          
           Ver.
           6.
           
           
             According
             to
             the
             purpose
             of
             him
             who
             worketh
             all
             things
             according
             to
             the
             counsel
             of
             his
             own
             will
             ,
          
           Ver.
           11.
           
           If
           we
           ask
           ,
           why
           God
           will
           call
           a
           Church
           out
           of
           the
           common
           Mass
           ,
           Samuel
           will
           tell
           us
           ,
           
             It
             hath
             pleased
             the
             Lord
             to
             make
             him
             a
             people
             ,
          
           1
           Sam.
           12.
           22.
           
           But
           if
           we
           ask
           ,
           why
           it
           pleased
           him
           so
           to
           do
           ,
           Moses
           will
           tell
           us
           ,
           
             God
             loves
             his
             people
             because
             he
             loves
             them
             ,
             Deut.
          
           7.
           8.
           
           When
           God
           will
           set
           forth
           the
           Self-beingness
           of
           his
           Essence
           ,
           he
           stiles
           himself
           
           by
           that
           wonderful
           Name
           ,
           
             I
             am
             that
             I
             am
          
           .
           When
           he
           will
           magnifie
           the
           Self-movingness
           of
           his
           Grace
           ,
           he
           gives
           a
           wonderful
           Reason
           ,
           
             I
             love
             because
             I
             love
          
           .
           God
           is
           an
           immense
           Sea
           of
           Being
           and
           Love
           ;
           let
           the
           Elect
           vessels
           sail
           by
           the
           Plerophories
           of
           Faith
           and
           holy
           Contemplation
           ,
           as
           far
           as
           they
           can
           ,
           still
           there
           will
           be
           a
           boundless
           Sea
           of
           Being
           and
           Love
           before
           them
           .
           He
           that
           will
           presume
           to
           spie
           out
           the
           Cause
           of
           either
           of
           these
           ,
           must
           first
           pass
           over
           Immensity
           ,
           and
           through
           Eternity
           .
           When
           Moses
           desired
           to
           see
           God's
           Glory
           ,
           God
           proclaims
           the
           absolute
           sovereignty
           of
           his
           Will
           ,
           
             I
             will
             be
             gracious
             to
             whom
             I
             will
             be
             gracious
             .
          
           Methinks
           these
           words
           ,
           
             I
             will
             be
             gracious
             to
             whom
             I
             will
             be
             gracious
             ,
          
           import
           a
           perfect
           Absoluteness
           and
           Incausability
           in
           Gods
           Will
           ;
           even
           as
           that
           Name
           ,
           
             I
             am
             that
             I
             am
          
           ,
           imports
           a
           perfect
           absoluteness
           and
           Incausability
           in
           God's
           Essence
           .
           Some
           have
           grounded
           Election
           on
           good
           Works
           foreseen
           ;
           but
           this
           is
           utterly
           exploded
           by
           the
           Apostle
           ,
           who
           tells
           us
           ,
           that
           
             God
             hath
             saved
             and
             called
             us
             ,
             not
             according
             to
             our
             works
             ,
             but
             his
             own
             purpose
             ,
          
           2
           Tim.
           1.
           9.
           and
           that
           
             there
             is
             a
             remnant
             according
             to
             the
             election
             of
             grace
             ,
             and
             if
             it
             be
             by
             grace
             ,
             it
             is
             no
             more
             of
             works
             ;
             otherwise
             grace
             is
             no
          
           
           
             more
             grace
             ,
             Rom.
          
           11.
           5.
           
           Canaan
           ,
           the
           land
           of
           Promise
           and
           type
           of
           Glory
           ,
           was
           divided
           by
           Lot
           ,
           and
           suitably
           the
           Apostle
           saith
           ,
           that
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             we
             inherit
             by
             lot
             ,
             Eph.
          
           1.
           11.
           
           Now
           in
           the
           disposal
           of
           a
           Lot
           ,
           what
           reason
           or
           cause
           can
           be
           assigned
           ,
           
             exparte
             creaturae
          
           ?
           Is
           not
           
             the
             whole
             disposing
             thereof
             of
             the
             Lord
             ,
             Prov.
          
           16.
           33
           ?
           Can
           any
           thing
           in
           the
           World
           hang
           more
           purely
           on
           the
           Will
           of
           God
           than
           a
           Lot
           ?
           Why
           have
           such
           and
           such
           Worms
           a
           lot
           in
           light
           ,
           and
           not
           in
           utter
           darkness
           ?
           The
           Apostle
           answers
           in
           that
           place
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           Predestination
           lots
           them
           in
           ,
           the
           Lord
           shews
           whom
           he
           hath
           chosen
           by
           giving
           Grace
           and
           Glory
           ,
           according
           to
           his
           good
           pleasure
           .
           When
           Ahasuerus
           could
           not
           rest
           ,
           he
           calls
           for
           the
           Records
           ,
           and
           reading
           there
           of
           
           Mordecai's
           service
           ,
           he
           thereupon
           resolves
           to
           honour
           him
           ,
           Esth.
           6.
           this
           was
           done
           like
           a
           man
           :
           But
           it
           is
           not
           so
           with
           God
           ,
           who
           
             doth
             not
             honour
             after
             the
             manner
             of
             men
             ,
          
           2
           Sam.
           7.
           19.
           but
           in
           a
           way
           becoming
           his
           glorious
           sovereignty
           and
           bounty
           ,
           he
           
             purposes
             in
             himself
             ,
             Eph.
          
           1.
           9.
           
           
             Perinde
             valet
          
           (
           saith
           
             Calvin
             )
             ac
             si
             diceretur
             ,
             nihil
             extra
             se
             considerâsse
             ,
             cujus
             rationem
             in
             decernendo
             haberet
             ;
             he
             rests
             in
             his
             love
             ,
             Zeph.
          
           3.
           17.
           and
           unless
           that
           complacential
           
           rest
           ,
           which
           he
           takes
           in
           his
           own
           Will
           ,
           could
           be
           broken
           ,
           we
           cannot
           imagine
           ,
           that
           he
           should
           fall
           a
           searching
           the
           Records
           of
           his
           Prescience
           ;
           and
           for
           the
           good
           Works
           written
           therein
           ,
           make
           a
           Decree
           of
           Election
           unto
           glory
           ;
           for
           such
           an
           Election
           would
           not
           be
           an
           Election
           of
           grace
           but
           of
           works
           ;
           and
           the
           Elect
           Vessels
           would
           be
           
             vasa
             Meritorum
          
           ,
           and
           not
           
             vasa
             Misericordiae
          
           .
           But
           where
           is
           the
           holiness
           and
           obedience
           of
           the
           Saints
           recorded
           ,
           but
           in
           the
           very
           Decree
           of
           Election
           ?
           Therein
           God
           doth
           not
           only
           chuse
           men
           to
           glory
           ,
           as
           the
           end
           ,
           but
           also
           unto
           saith
           and
           holiness
           ,
           as
           the
           way
           leading
           thereunto
           .
           God
           hath
           chosen
           us
           
             that
             we
             should
             be
             holy
             ,
             Eph.
          
           1.
           4.
           
           
             Non
             quia
             futuri
             eramus
             ,
             sed
             ut
             essemus
             sancti
             .
             I
             have
             chosen
             you
          
           (
           saith
           Christ
           )
           
             that
             you
             should
             go
             and
             bring
             forth
             fruit
             ,
             Joh.
          
           15.
           16.
           and
           
             happy
             are
             ye
             if
             you
             do
             these
             things
             ,
          
           saith
           he
           ,
           Joh.
           13.
           17.
           
           But
           would
           all
           the
           Apostles
           bring
           forth
           fruit
           ?
           would
           they
           all
           do
           so
           and
           be
           happy
           ?
           Our
           Saviour
           answers
           plainly
           ,
           Ver.
           8.
           
           
             I
             speak
             not
             of
             you
             all
             ,
             I
             know
             whom
             I
             have
             chosen
             .
          
           He
           speaks
           not
           of
           Election
           to
           the
           Apostleship
           ,
           but
           of
           Election
           to
           Grace
           and
           Glory
           ;
           for
           it
           is
           such
           an
           Election
           as
           shuts
           Judas
           out
           of
           the
           number
           .
           Neither
           doth
           he
           say
           ,
           I
           
           know
           which
           of
           you
           will
           be
           holy
           and
           obedient
           ,
           but
           
             I
             know
             whom
             I
             have
             chosen
             ,
          
           because
           all
           the
           holiness
           and
           obedience
           of
           the
           Saints
           is
           built
           upon
           free
           Election
           .
           
             Inter
             gratiam
             &
             praedestinationem
             hoc
             tantùm
             interest
          
           (
           saith
           
           St.
           
             Austin
             )
             quòd
             praedestinatio
             est
             gratiae
             praeparatio
             ,
             gratia
             verò
             est
             ipsa
             donatio
             .
             Quod
             ait
             Apostolus
             ,
             Ipsius
             sumus
             figmentum
             creati
             in
             Christo
             Jesu
             in
             operibus
             bonis
             ,
             gratia
             est
             ;
             quod
             autem
             sequitur
             ,
             quae
             praeparavit
             Deus
             ut
             in
             illis
             ambulemus
             ,
             praedestinatio
             est
             .
             Si
             propriè
             appellentur
          
           (
           saith
           St.
           
             Bernard
             )
             ea
             quae
             dicimus
             nostra
             merita
             ,
             sunt
             quaedam
             spei
             seminaria
             ,
          
           
           
             charitatis
             incentiva
             ,
             occultae
             praedestinationis
             indicia
             ,
             futurae
             foelicitatis
             praesagia
             ,
             via
             regni
             ,
             non
             causa
             regnandi
             .
          
        
         
           Others
           build
           Election
           on
           foreseen
           Faith
           and
           Perseverance
           ,
           as
           if
           these
           were
           the
           moving
           Causes
           ,
           or
           at
           least
           the
           antecedent
           Conditions
           thereof
           .
           Thus
           the
           Remonstrants
           ,
           herein
           outstripping
           the
           Jesuits
           themselves
           .
           Praedestinatio
           ,
           (
           saith
           
             Ruiz
             .
             )
             tota
             est
             ex
             voluntate
          
           
           
             Dei
             ,
             &
             quantùm
             ad
             merita
             ,
             &
             quantùm
             ad
             retributionem
             .
          
           And
           in
           another
           place
           ;
           
             Deus
             dat
             ut
             velimus
             ,
             facitque
          
           
           
             ut
             faciamus
          
           ,
           and
           withal
           gives
           an
           instance
           in
           Faith
           and
           Perseverance
           .
           Bellarmine
           spends
           some
           Chapters
           in
           proving
           this
           
             Thesis
             ,
             Praedestinationis
          
           
           
             nulla
             est
             causa
             in
             nobis
             :
             Electio
          
           (
           saith
           he
           )
           
             non
             pendet
             ex
             ulla
             praevisione
             operum
             nostrorum
             ,
             sed
             ex
             mero
             beneplacito
             Dei.
             Si
             spectes
          
           (
           saith
           
             Gregory
             de
             Valentia
             )
             praedestinationis
             rationem
             ,
             nihil
             est
          
           
           
             in
             praedestinato
             ,
             sed
             potius
             in
             ipso
             Deo
             ;
             imò
             est
             ipse
             Deus
             ,
             à
             quo
             (
             quae
             sua
             est
             infinita
             perfectio
             )
             nulla
             ejus
             operatio
             reipsâ
             distinguitur
             .
          
           And
           ,
           
             Praedestinationi
             sunt
             ascribenda
             omnia
             Dei
             dona
             quibus
             salus
             nostra
             continetur
             .
             Deus
             suos
             electos
          
           (
           saith
           
             Suarez
             )
             ante
             praevisa
          
           
           
             merita
             suâ
             gratuitâ
             voluntate
             elegit
             ,
             non
             tantùm
             ad
             unum
             vel
             aliud
             beneficium
             gratiae
             ,
             sed
             ad
             totam
             seriem
             Mediorum
             ,
             quibus
             infallibiliter
             perducuntur
             ad
             regnum
             .
          
           And
           again
           ,
           
             Electio
             non
             est
             ex
             praescientia
             perseverantiae
             futurae
             ,
             sed
             est
             origo
             illius
             .
          
           Who
           can
           but
           blush
           at
           these
           passages
           ,
           wherein
           the
           Jesuits
           themselves
           attribute
           more
           to
           free
           Grace
           ,
           than
           the
           Remonstrants
           ?
           But
           for
           the
           thing
           it self
           ;
           the
           very
           same
           Scriptures
           ,
           which
           overthrow
           Election
           as
           founded
           on
           foreseen
           Works
           ,
           do
           overthrow
           
           it
           as
           founded
           on
           foreseen
           Faith.
           That
           place
           ,
           Rom.
           11.
           5.
           is
           very
           pregnant
           against
           it
           ;
           
             There
             is
          
           (
           saith
           the
           Apostle
           )
           
             a
             remnant
             according
             to
             the
             Election
             of
             grace
             :
          
           the
           reservation
           there
           spoken
           of
           is
           not
           man's
           act
           but
           God's
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           saith
           the
           holy
           Oracle
           ,
           Ver.
           4.
           
           
             Non
             dixit
          
           (
           saith
           
             Austin
             )
             relicta
             sunt
             mihi
             ,
             aut
             reliquerunt
             se
             mihi
             ,
             sed
             reliqui
             mihi
             .
          
           The
           word
           in
           the
           Old
           Testament
           is
           very
           emphatical
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             faciam
             remanere
             ,
             I
             will
             cause
             or
             make
             to
             remain
             ,
          
           1
           Kings
           19.
           18.
           
           And
           how
           doth
           God
           reserve
           or
           make
           men
           to
           remain
           unto
           himself
           ?
           how
           ,
           but
           by
           giving
           of
           Faith
           unto
           them
           ?
           This
           is
           that
           which
           puts
           them
           into
           the
           Ark
           of
           Salvation
           ,
           neither
           is
           there
           any
           other
           way
           of
           reserve
           found
           in
           the
           Gospel
           .
           Now
           this
           reservation
           (
           which
           imports
           in
           it
           the
           giving
           of
           Faith
           )
           is
           (
           saith
           the
           Apostle
           )
           
             according
             to
             the
             Election
             of
             grace
             :
          
           Election
           therefore
           is
           not
           according
           to
           Faith
           ,
           but
           Faith
           according
           to
           Election
           .
           But
           as
           if
           the
           Apostle
           had
           not
           yet
           spoken
           enough
           in
           calling
           it
           the
           Election
           of
           grace
           ,
           he
           goes
           on
           ,
           
             and
             if
             by
             grace
             ,
             then
             it
             is
             no
             more
             of
             works
             ,
             otherwise
             grace
             is
             no
             more
             grace
          
           ;
           where
           he
           doth
           include
           Faith
           within
           the
           word
           
             [
             works
             .
          
           ]
           Indeed
           in
           other
           places
           treating
           
           of
           Justification
           ,
           he
           opposes
           Faith
           to
           Works
           ,
           but
           here
           speaking
           of
           Election
           he
           includes
           Faith
           within
           them
           ;
           and
           the
           reason
           is
           evident
           ,
           Faith
           hath
           a
           peculiar
           Organicalness
           or
           Receptivity
           to
           receive
           the
           free
           Grace
           of
           God
           ,
           that
           the
           Believer
           may
           be
           justified
           ,
           Gal.
           2.
           16.
           but
           it
           hath
           no
           Organicalness
           or
           Receptivity
           to
           receive
           the
           free
           Grace
           of
           God
           ,
           that
           the
           Believer
           may
           be
           elected
           :
           Wherefore
           ,
           as
           to
           Justification
           it
           is
           opposed
           to
           Works
           ,
           but
           as
           to
           Election
           it
           is
           included
           within
           them
           .
           It
           is
           written
           in
           the
           Gospel
           ,
           Believe
           and
           thou
           shalt
           be
           justified
           ;
           but
           in
           what
           Gospel
           is
           it
           written
           ,
           Believe
           and
           thou
           shalt
           be
           elected
           ?
           Now
           that
           Election
           is
           not
           bottomed
           on
           foreseen
           Faith
           and
           Perseverance
           ,
           I
           shall
           demonstrate
           divers
           ways
           .
        
         
           1.
           
           From
           the
           glory
           of
           Election
           ,
           which
           breaks
           forth
           in
           its
           Eternity
           ,
           Sovereignty
           ,
           Grace
           and
           Efficacy
           .
           If
           Election
           be
           founded
           on
           foreseen
           Faith
           and
           Perseverance
           ,
           where
           is
           the
           Eternity
           of
           it
           ?
           No
           man
           ,
           according
           to
           the
           Remonstrants
           Doctrine
           ,
           is
           completely
           Elect
           until
           he
           believe
           ,
           nay
           ,
           not
           until
           the
           last
           instant
           of
           Perseverance
           ,
           wherein
           he
           ceases
           to
           believe
           .
           But
           if
           this
           may
           be
           salved
           by
           the
           Divine
           Prescience
           ,
           yet
           where
           is
           the
           Sovereignty
           of
           it
           ?
           Hath
           
           
             not
             the
             Potter
             power
             over
             the
             clay
             ,
             of
             the
             same
             lump
             to
             make
             one
             vessel
             to
             honour
             ,
             and
             another
             to
             dishonour
             ,
             Rom.
          
           9.
           21
           ?
           To
           order
           different
           Vessels
           out
           of
           the
           same
           lump
           to
           different
           ends
           is
           glorious
           power
           ;
           but
           to
           sever
           out
           Believers
           from
           Unbelievers
           is
           not
           so
           much
           power
           as
           skill
           .
           Whether
           God
           in
           Predestination
           look
           on
           men
           
             in
             statu
             integro
          
           ,
           or
           
             in
             statu
             lapso
          
           ,
           it
           is
           out
           of
           the
           same
           lump
           still
           ;
           but
           if
           he
           elect
           out
           of
           foreseen
           Faith
           ,
           it
           is
           not
           out
           of
           the
           same
           lump
           with
           the
           unbelieving
           World
           ;
           for
           he
           looks
           on
           them
           
             in
             statu
             reparato
          
           .
           To
           elect
           out
           of
           skill
           ,
           according
           to
           the
           goodness
           of
           the
           object
           ,
           becomes
           a
           Rational
           Creature
           ;
           but
           to
           elect
           out
           of
           Sovereignty
           and
           supreme
           Liberty
           becomes
           the
           great
           God
           ,
           who
           can
           make
           and
           meliorate
           the
           object
           as
           he
           pleaseth
           .
           But
           if
           this
           also
           might
           be
           satisfied
           ,
           yet
           where
           is
           the
           Grace
           of
           it
           ?
           If
           God
           do
           but
           
             eligere
             eligentes
          
           ,
           if
           Man's
           Faith
           be
           earlier
           than
           God's
           Grace
           ,
           then
           we
           chuse
           God
           before
           he
           chuseth
           us
           ,
           contrary
           to
           that
           of
           our
           Saviour
           ,
           Joh.
           15.
           16.
           then
           we
           loved
           God
           before
           he
           loved
           us
           ,
           contrary
           to
           that
           of
           the
           Apostle
           ,
           1
           Joh.
           4.
           19.
           
           To
           love
           ,
           as
           moved
           by
           the
           attractive
           goodness
           of
           the
           Object
           ,
           is
           to
           love
           like
           a
           man
           ;
           but
           to
           love
           Blackamores
           ,
           &
           then
           give
           
           them
           beauty
           ;
           to
           love
           enemies
           ,
           and
           then
           overcome
           them
           with
           love
           ,
           is
           to
           love
           like
           God
           ,
           whose
           Grace
           is
           pure
           Grace
           ,
           whose
           Love
           is
           all
           from
           himself
           ;
           which
           is
           emphatically
           implied
           in
           that
           remarkable
           reduplication
           ,
           Mark
           13.
           20.
           
           
             The
             elect
             whom
             he
             hath
             chosen
          
           ;
           as
           if
           our
           Saviour
           should
           have
           said
           ,
           In
           Election
           there
           is
           nothing
           but
           pure
           Election
           ;
           like
           that
           speech
           of
           God
           ,
           
             I
             will
             be
             gracious
             to
             whom
             I
             will
             be
             gracious
             ,
          
           in
           which
           there
           is
           nothing
           but
           Will
           and
           Grace
           ,
           Will
           and
           Grace
           doubled
           ,
           as
           the
           only
           reason
           of
           it self
           .
           But
           if
           all
           the
           rest
           might
           consist
           ,
           yet
           where
           is
           the
           Efficacy
           of
           it
           ?
           If
           Election
           be
           founded
           on
           foreseen
           Faith
           and
           Perseverance
           ,
           then
           it
           affords
           no
           help
           at
           all
           to
           any
           man
           in
           the
           way
           to
           Heaven
           .
           How
           can
           that
           (
           saith
           a
           Learned
           Bishop
           )
           be
           the
           cause
           leading
           infallibly
           in
           the
           way
           to
           Eternal
           Life
           ,
           which
           cometh
           not
           so
           much
           as
           into
           consideration
           ,
           untill
           a
           man
           have
           run
           out
           his
           race
           in
           Faith
           and
           Godliness
           ,
           and
           be
           arrived
           at
           Heavens
           Gates
           ?
           Such
           a
           falsly
           named
           Predestination
           might
           more
           truly
           be
           called
           Postdestination
           :
           but
           call
           it
           as
           they
           please
           ,
           it
           enacteth
           only
           ,
           
             per
             modum
             legis
          
           ,
           that
           men
           thus
           living
           and
           dying
           shall
           be
           received
           into
           Heaven
           ;
           but
           it
           doth
           not
           ,
           per
           
           
             modum
             decreti
             operantis
          
           ,
           infallibly
           work
           those
           Graces
           whereby
           men
           are
           brought
           unto
           Heaven
           .
           If
           Election
           take
           its
           rise
           from
           the
           last
           gasp
           of
           persevering
           Faith
           and
           Holiness
           ,
           then
           how
           came
           the
           poor
           Church
           by
           the
           Chain
           of
           Graces
           on
           her
           neck
           ,
           the
           Bracelets
           on
           her
           hands
           ,
           the
           Crown
           of
           Gold
           on
           her
           head
           ?
           Whence
           had
           she
           her
           fine
           Linnen
           ,
           Wedding-garment
           ,
           Gold
           tried
           in
           the
           fire
           ?
           These
           are
           not
           Natures
           Riches
           ,
           but
           Pearls
           of
           Grace
           ;
           common
           Providence
           gives
           no
           such
           gifts
           ;
           wherefore
           they
           are
           the
           love-tokens
           of
           Election
           ,
           sent
           indeed
           in
           time
           unto
           the
           Church
           ,
           but
           prepared
           for
           her
           in
           Eternity
           .
           O
           how
           much
           better
           were
           it
           that
           the
           Sun
           should
           be
           snatched
           out
           of
           the
           World
           ,
           than
           that
           the
           Influences
           of
           electing
           Love
           should
           be
           suspended
           from
           the
           Church
           !
           All
           her
           light
           and
           life
           ,
           holiness
           and
           comfort
           comes
           down
           from
           God
           in
           these
           precious
           Beams
           .
           But
           the
           Remonstrants
           (
           instead
           of
           these
           heavenly
           influences
           )
           have
           framed
           such
           an
           Election
           ,
           as
           hath
           no
           more
           influence
           on
           the
           Faith
           and
           Holiness
           of
           the
           Church
           ,
           than
           a
           Sun
           set
           up
           at
           Domesday
           would
           have
           upon
           the
           World
           that
           was
           before
           it
           :
           it
           is
           so
           far
           from
           working
           ,
           that
           it
           presupposes
           all
           the
           Faith
           and
           Holiness
           of
           the
           Church
           ,
           
           even
           to
           the
           last
           minute
           of
           Perseverance
           .
        
         
           2.
           
           'T
           is
           evident
           from
           the
           Predestination
           of
           Jesus
           Christ
           ,
           who
           was
           
             God's
             chosen
             servant
             ,
             Matth.
          
           12.
           18.
           
           
             The
             Lamb
             foreordained
          
           ,
           1
           Pet.
           1.
           20.
           and
           (
           as
           St.
           Austin
           stiles
           him
           )
           
             Praeolarissimum
             lumen
             praedestinationis
             &
             gratiae
          
           ,
           he
           was
           ,
           as
           man
           ,
           predestinated
           unto
           the
           superlative
           glory
           of
           the
           Hypostatical
           Union
           ;
           and
           this
           high
           Predestination
           was
           not
           out
           of
           any
           foreseen
           holiness
           in
           his
           Humane
           nature
           ,
           for
           all
           that
           did
           flow
           out
           of
           the
           Hypostatical
           Union
           ,
           but
           it
           was
           
             ex
             mera
             gratia
             .
             Respondeatur
             quaeso
             ,
          
           (
           saith
           the
           same
           Father
           )
           
             ille
             homo
             ,
             ut
             à
             Verbo
             patri
             coaeterno
             in
             unitatem
             personae
             assumptus
             silius
             Dei
             unigenitus
             esset
             ,
             unde
             hoc
             meruerit
             ?
             quid
             egit
          
           
           
             ante
             ?
             quid
             credidit
             ?
             quid
             petivit
             ,
             ut
             ad
             hanc
             ineffabilem
             excellentiam
             perveniret
             ?
             Nonne
             faciente
             &
             suscipiente
             verbo
             ipse
             homo
             ,
             ex
             quo
             esse
             coepit
             ,
             silius
             Dei
             unicus
             esse
             coepit
             ?
             Nonne
             filium
             Dei
             unicum
             foemina
             illa
             gratiâ
             plena
             concepit
             ?
             Nonne
             de
             Spiritu
             sancto
             &
             virgine
          
           Mariâ
           
             Dei
             filius
             unicus
             natus
             ,
             non
             carnis
             cupidine
             ,
             sed
             singulari
             Dei
             munere
             ?
             Respondeat
             hic
             homo
             Deo
             ,
             si
             audeat
             ,
             &
             dicat
             ,
             Cur
             non
             &
             ego
             ?
             &
             si
             audierit
             ,
             O
             homo
             !
          
           
           
             tu
             quis
             es
             qui
             respondeas
             Deo
             ?
             nec
             sic
             cohibeat
             ,
             sed
             augeat
             impudentiam
             ,
             &
             dicat
             ,
             Quomodo
             audio
             ,
             tu
             quis
             es
             ,
             O
             homo
             !
             cùm
             sim
             quod
             audio
             ,
             id
             est
             ,
             homo
             ,
             quod
             est
             &
             ille
             de
             quo
             ago
             ,
             cur
             non
             sim
             quod
             &
             ille
             ?
             At
             enim
             gratiâ
             ille
             talis
             &
             tantus
             est
             ,
             cur
             diversa
             est
             gratia
             ,
             ubi
             natura
             communisest
             ?
             Certè
             non
             est
             acceptio
             personarum
             apud
             Deum
             .
             Quis
             non
             dico
             Christianus
             sed
             insanus
             haec
             dicat
             ?
             Apparuit
             it
             aque
             nobis
             in
             nostro
             capite
             ipse
             fons
             gratiae
             ,
             unde
             secundùm
             uninscujusque
             mensuram
             se
             per
             cuncta
             ejus
             membra
             diffundit
             ;
             sicut
             est
             praedestinatus
             ille
             unus
             ut
             caput
             nostrum
             esset
             ,
             it
             a
             multi
             praedestinati
             sumus
             ut
             membra
             ejus
             essemus
             .
             Humana
             hîc
             merita
             conticescant
             ,
             quae
             perierunt
             per
          
           Adam
           ,
           
             &
             regnet
             quae
             regnat
             Dei
             gratia
             per
             Jesum
             Christum
             .
          
           Surely
           the
           Members
           must
           not
           be
           set
           above
           the
           Head.
           The
           Members
           were
           not
           elected
           to
           the
           beatifical
           vision
           out
           of
           foreseen
           Faith
           and
           Perseverance
           ,
           when
           the
           Head
           was
           elected
           to
           the
           Hypostatical
           Union
           out
           of
           mere
           Grace
           .
           The
           elect
           Stones
           in
           Zion
           were
           not
           laid
           for
           their
           orient
           lustre
           and
           beauty
           ,
           when
           the
           precious
           Corner-stone
           (
           who
           bears
           up
           all
           the
           building
           )
           was
           laid
           with
           a
           Behold
           ,
           in
           a
           wonder
           of
           Grace
           and
           Love.
           
        
         
           3.
           
           'T
           is
           utterly
           impossible
           that
           Faith
           
           and
           Perseverance
           should
           be
           the
           causes
           or
           antecedents
           to
           Election
           ,
           when
           these
           are
           the
           fruits
           and
           effects
           thereof
           .
           If
           we
           search
           the
           Scripture
           for
           the
           Well-head
           of
           these
           ,
           we
           shall
           find
           it
           to
           be
           in
           the
           Decree
           of
           Election
           .
           Therefore
           when
           the
           Apostle
           blesses
           God
           for
           the
           work
           of
           Faith
           in
           the
           Thessalonians
           ,
           he
           elevates
           his
           praises
           as
           high
           as
           Election
           it self
           ,
           
             knowing
             brethren
             beloved
             your
             Election
             of
             God
             ,
          
           1
           Thess.
           1.
           4.
           
           And
           in
           the
           very
           same
           strain
           of
           praise
           ,
           blessing
           God
           for
           blessing
           the
           Ephesians
           with
           all
           spiritual
           blessings
           in
           Christ
           ,
           (
           amongst
           which
           Faith
           cannot
           but
           be
           a
           prime
           blessing
           )
           he
           sets
           forth
           the
           eternal
           Rule
           of
           dispensing
           them
           ,
           he
           hath
           blessed
           us
           with
           all
           spiritual
           blessings
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             according
             as
             he
             hath
             chosen
             us
             ,
             Eph.
          
           1.
           3
           ,
           and
           4.
           
           Where
           it
           is
           plain
           ,
           that
           those
           whom
           God
           blesseth
           with
           Faith
           and
           Perseverance
           ,
           he
           chuseth
           unto
           Faith
           and
           Perseverance
           ,
           because
           he
           blesses
           according
           as
           he
           chuses
           .
           The
           Remonstrants
           strangely
           interpret
           these
           words
           ,
           he
           hath
           chosen
           us
           in
           Christ
           ,
           that
           is
           ,
           say
           they
           ,
           being
           in
           him
           in
           the
           divine
           Prescience
           .
           But
           this
           Interpretation
           cannot
           stand
           ;
           the
           Apostle
           saith
           not
           ,
           he
           hath
           chosen
           us
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           or
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           but
           he
           hath
           chosen
           us
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           in
           him
           ,
           that
           is
           ,
           
           in
           Christ
           ;
           now
           where
           in
           all
           the
           Scripture
           do
           the
           words
           [
           in
           Christ
           ]
           import
           our
           being
           in
           Christ
           in
           the
           divine
           Prescience
           ?
           The
           words
           [
           in
           Christ
           ]
           in
           such
           Scriptures
           as
           relate
           to
           Justification
           or
           Adoption
           ,
           do
           import
           our
           being
           in
           Christ
           by
           actual
           Faith
           ;
           but
           in
           such
           Scriptures
           as
           relate
           to
           Election
           ,
           they
           do
           import
           that
           all
           the
           Grace
           and
           Glory
           ,
           prepared
           in
           Election
           ,
           is
           conferred
           in
           and
           through
           Christ
           :
           this
           appears
           in
           that
           famous
           place
           ,
           2
           Tim.
           1.
           9.
           
           
             Who
             hath
             saved
             us
             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
             ,
             quàm
             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
           his
           Church
           as
           with
           
             Jerusalem
             ,
             Ezek.
          
           15.
           2
           ,
           3.
           
           
             What
             is
             the
             vine-tree
             more
             than
             any
             tree
             ?
             Will
             men
             take
             a
             pin
             of
             it
             to
             hang
             a
             vessel
             thereon
             ?
          
           The
           Church
           may
           answer
           ,
           My
           own
           Free
           Will
           is
           such
           a
           pin
           ,
           that
           my
           Faith
           and
           Perseverance
           chiefly
           hang
           upon
           it
           ,
           and
           my
           Faith
           &
           Perseverance
           are
           such
           pins
           ,
           that
           God
           himself
           hangs
           up
           the
           eternal
           Rolls
           of
           his
           Election
           upon
           them
           .
           Thus
           and
           much
           more
           may
           the
           Will
           of
           man
           by
           the
           Remonstrants
           Principles
           ,
           sit
           as
           a
           Queen
           glorifying
           her self
           ,
           and
           opening
           her
           mouth
           in
           Blasphemies
           against
           the
           Sovereignty
           of
           God's
           Will
           ,
           and
           the
           freeness
           
           and
           power
           of
           his
           Grace
           .
           But
           all
           this
           while
           a
           deaf
           Ear
           is
           turned
           to
           the
           Scriptures
           ,
           which
           cry
           aloud
           ,
           
             No
             flesh
             must
             glory
             in
             it self
             ;
             he
             that
             glorieth
             must
             glory
             in
             the
             Lord
             ;
             't
             is
             not
             of
             the
             runner
             or
             willer
             ,
             but
             of
             God
             who
             sheweth
             mercy
             ;
             he
             hath
             mercy
             on
             whom
             he
             will
             ,
             and
             whom
             he
             will
             he
             hardneth
             :
          
           And
           if
           any
           man
           reply
           to
           this
           ,
           he
           must
           hear
           his
           own
           nullity
           ;
           
             Nay
             but
             O
             man
             who
             art
             thou
             ?
          
           and
           God's
           sovereignty
           ,
           
             hath
             not
             the
             potter
             power
             over
             the
             clay
             ?
          
           that
           so
           he
           may
           fall
           down
           astonied
           at
           the
           Glory
           of
           God
           ,
           and
           cry
           out
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             Oh
             the
             depth
             of
             the
             riches
             both
             of
             the
             wisdom
             and
             knowledge
             of
             God!
             how
             unsearchable
             are
             his
             judgments
             ,
             and
             his
             ways
             past
             finding
             out
             !
          
           Indeed
           according
           to
           the
           Remonstrants
           Doctrine
           (
           which
           bottoms
           God's
           Election
           on
           mans
           Faith
           and
           Perseverance
           )
           there
           is
           no
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           at
           all
           in
           it
           ,
           all
           is
           ultimately
           resolved
           into
           the
           shallow
           Will
           of
           man
           ;
           there
           is
           no
           unsearchableness
           or
           untraceable
           difficulty
           at
           all
           in
           it
           ,
           all
           is
           plain
           and
           easie
           ,
           every
           jot
           of
           it
           carries
           a
           clearness
           and
           visible
           equity
           .
           Election
           being
           only
           God's
           Decree
           to
           save
           Believers
           ,
           there
           is
           no
           more
           scruple
           or
           intricacy
           in
           it
           ,
           than
           there
           will
           be
           in
           the
           Judicial
           proceeding
           at
           the
           last
           Judgment
           ,
           
           when
           all
           things
           shall
           be
           as
           obvious
           to
           every
           eye
           ,
           as
           if
           they
           were
           represented
           in
           a
           Sea
           of
           Glass
           .
           But
           if
           ,
           according
           to
           the
           Apostles
           Scope
           ,
           we
           do
           consider
           the
           absolute
           Sovereignty
           of
           God's
           Will
           in
           that
           Expression
           ,
           
             He
             will
             have
             mercy
             on
             whom
             he
             will
             ,
             and
             whom
             he
             will
             he
             hardneth
             ,
          
           there
           is
           a
           very
           glorious
           abyss
           in
           it
           ,
           such
           as
           may
           justly
           astonish
           us
           into
           eternal
           admiration
           .
           Oh
           the
           heights
           and
           depths
           of
           divine
           Love
           !
           All
           the
           Elect
           of
           God
           may
           here
           lose
           themselves
           in
           holy
           Mazes
           and
           trances
           ,
           My
           God!
           my
           God!
           (
           may
           every
           one
           of
           them
           say
           )
           Why
           hast
           thou
           chosen
           me
           ?
           I
           know
           ,
           and
           not
           without
           wondring
           ,
           that
           Heaven
           is
           mine
           through
           Christ
           ,
           and
           Christ
           is
           mine
           through
           Faith
           ,
           and
           Faith
           is
           mine
           through
           the
           Election
           of
           Grace
           :
           but
           my
           God!
           my
           God!
           why
           hast
           thou
           chosen
           me
           ?
           I
           know
           that
           thy
           blood
           was
           shed
           for
           me
           ,
           and
           thy
           Spirit
           is
           shed
           into
           me
           ,
           and
           thy
           Glory
           is
           reserved
           for
           me
           ;
           and
           all
           this
           out
           of
           love
           :
           but
           my
           God!
           my
           God!
           why
           hast
           thou
           loved
           me
           ?
           Oh
           that
           I
           could
           adore
           Calling
           ,
           Justifying
           ,
           Glorifying
           Grace
           ,
           from
           the
           top
           of
           Predestination
           !
           Thou
           hast
           loved
           me
           because
           thou
           hast
           loved
           me
           ;
           thou
           hast
           chosen
           me
           because
           thou
           hast
           
           chosen
           me
           :
           Even
           so
           (
           holy
           Father
           !
           )
           because
           so
           it
           seemeth
           good
           in
           thy
           sight
           .
        
         
           5.
           
           Having
           dispatched
           the
           Impulsive
           Cause
           of
           Election
           ,
           I
           proceed
           to
           the
           last
           thing
           ,
           viz.
           in
           whom
           God
           doth
           Elect
           us
           ;
           I
           answer
           with
           the
           Apostle
           ,
           
             God
             chuseth
             us
             in
             Christ
             ,
             Eph.
          
           1.
           4.
           
           But
           because
           these
           words
           are
           variously
           taken
           ,
           it
           is
           to
           be
           considered
           how
           Christ
           may
           be
           stiled
           the
           purchaser
           of
           Election
           ;
           whether
           only
           
             quoad
             res
             in
             Electione
             volitas
             &
             praeparatas
             ,
          
           or
           also
           
             quoad
             actum
             volentis
          
           :
           to
           which
           I
           answer
           .
        
         
           1.
           
           Affirmatively
           ;
           Jesus
           Christ
           as
           God-man
           our
           glorious
           Mediator
           did
           purchase
           Election
           ,
           
             quoad
             res
             in
             Electione
             volitas
          
           .
           All
           the
           Churches
           Grace
           and
           Glory
           ,
           Sanctity
           and
           Salvation
           ,
           Faith
           and
           Fruition
           must
           sing
           Hosannahs
           and
           Hallelujahs
           to
           him
           ,
           whose
           precious
           Blood
           (
           more
           worth
           than
           a
           thousand
           Worlds
           )
           is
           the
           glorious
           price
           of
           all
           these
           .
           God
           ,
           in
           the
           Decree
           of
           Election
           ,
           did
           not
           only
           design
           the
           communication
           of
           these
           to
           his
           own
           Elect
           ,
           but
           also
           he
           did
           design
           that
           communication
           to
           be
           in
           and
           through
           Christ.
           
        
         
           2.
           
           Negatively
           ;
           I
           conceive
           that
           Jesus
           Christ
           as
           God-man
           our
           Mediator
           did
           not
           purchase
           Election
           ,
           
             quoad
             actum
             volentis
          
           :
           
           and
           that
           for
           these
           Reasons
           .
        
         
           1.
           
           That
           phrase
           [
           chosen
           in
           Christ
           ,
           Eph.
           1.
           4.
           
           ]
           doth
           not
           evince
           Christ
           to
           be
           the
           Cause
           of
           Election
           ;
           for
           in
           another
           place
           we
           are
           said
           to
           be
           chosen
           to
           Salvation
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             in
             the
             sanctification
             of
             the
             Spirit
             ,
          
           2
           Thess.
           2.
           13.
           
           Which
           sanctification
           is
           for
           all
           that
           not
           a
           Cause
           but
           an
           Effect
           of
           Election
           .
        
         
           2.
           
           Christ
           was
           delivered
           up
           to
           death
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             by
             the
             determinate
             counsel
             of
             God
             ,
             Acts
          
           2.
           23.
           
           First
           ,
           he
           was
           delivered
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           by
           a
           Counsel
           or
           Decree
           of
           God
           ;
           and
           if
           being
           delivered
           by
           God's
           Decree
           ,
           he
           merited
           the
           Decree
           of
           Election
           ,
           then
           God
           made
           one
           Decree
           ,
           that
           Christ
           should
           come
           and
           merit
           the
           making
           of
           another
           .
           Christ
           our
           Mediator
           stands
           in
           the
           midst
           between
           God
           and
           man
           ;
           but
           that
           he
           should
           stand
           so
           between
           the
           two
           Decrees
           of
           God
           ,
           as
           a
           fruit
           of
           the
           one
           and
           a
           cause
           of
           the
           other
           ,
           seems
           very
           incongruous
           .
           But
           further
           ,
           he
           was
           delivered
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             by
             the
             determinate
             counsel
             of
             God
             ,
          
           that
           is
           ,
           by
           a
           Decree
           perfectly
           designative
           of
           his
           Death
           and
           the
           fruits
           thereof
           ,
           and
           in
           a
           special
           manner
           perfectly
           designative
           of
           those
           individual
           persons
           ,
           who
           should
           have
           Grace
           and
           Glory
           in
           and
           through
           him
           .
           If
           
           it
           be
           not
           so
           perfectly
           designative
           ,
           how
           is
           it
           a
           determinate
           Counsel
           ?
           If
           it
           be
           so
           perfectly
           designative
           ,
           is
           not
           the
           Decree
           of
           Election
           at
           least
           included
           therein
           ?
           Undoubtedly
           it
           is
           .
           Now
           this
           determinate
           Counsel
           (
           which
           is
           inclusive
           of
           the
           Decree
           of
           Election
           )
           was
           not
           merited
           by
           Christ
           ;
           for
           he
           was
           delivered
           by
           it
           ,
           and
           did
           not
           merit
           that
           by
           which
           he
           was
           delivered
           .
        
         
           3.
           
           Christ
           came
           
             to
             do
             his
             Fathers
             will
             ,
             Heb.
          
           10.
           7.
           all
           that
           he
           did
           and
           suffered
           was
           
             a
             faithfulness
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             to
             him
             that
             made
             him
             a
             Mediator
             to
             do
             and
             suffer
             the
             same
             ,
             Heb.
          
           3.
           2.
           
           Now
           
             aliud
             est
             facere
             voluntatem
             Deo
             ,
             aliud
             facere
             voluntatem
             Dei.
          
           Christ
           did
           not
           make
           a
           new
           Will
           in
           God
           ,
           but
           do
           the
           Will
           of
           God
           :
           if
           he
           had
           made
           a
           new
           Will
           in
           God
           ,
           then
           at
           his
           death
           there
           was
           not
           only
           a
           passion
           in
           the
           flesh
           of
           God
           ,
           but
           (
           as
           it
           may
           seem
           )
           in
           the
           very
           Will
           of
           God
           too
           ;
           wherefore
           he
           not
           making
           a
           new
           will
           in
           God
           ,
           did
           not
           merit
           the
           Decree
           of
           Election
           .
           But
           further
           ;
           how
           did
           he
           do
           the
           Will
           of
           God
           ?
           Did
           he
           not
           do
           it
           by
           
             laying
             down
             his
             life
             for
             his
             sheep
             ,
             Joh.
          
           10.
           15
           ?
           
             By
             redeeming
             a
             people
             out
             of
             every
             nation
             ,
             Revel
             .
          
           5.
           9
           ?
           
             By
             purifying
             to
             himself
             a
             peculiar
             people
             ,
             Tit.
          
           2.
           14
           ?
           
             By
             bringing
             many
             sons
             unto
             glory
             ,
             Heb.
          
           2.
           10
           ?
           
           And
           what
           is
           all
           this
           but
           the
           executing
           of
           the
           Decree
           of
           Election
           ?
           And
           if
           Christ's
           errand
           into
           the
           World
           was
           to
           execute
           Election
           ,
           then
           how
           did
           he
           merit
           it
           ?
        
         
           4.
           
           God
           might
           have
           exacted
           satisfaction
           from
           poor
           sinners
           in
           their
           own
           persons
           ,
           he
           was
           not
           bound
           to
           accept
           payment
           from
           another
           ;
           wherefore
           Christ's
           Blood
           and
           Righteousness
           are
           meritorious
           as
           for
           us
           ,
           not
           merely
           by
           their
           intrinsecal
           dignity
           ,
           but
           by
           the
           divine
           acceptation
           ;
           God
           receiving
           them
           as
           on
           our
           behalf
           .
           Whence
           it
           clearly
           appears
           that
           the
           divine
           Will
           doth
           guide
           the
           Merit
           of
           Christ
           in
           all
           its
           procurements
           ;
           and
           how
           then
           doth
           the
           Merit
           of
           Christ
           guide
           the
           divine
           Will
           in
           its
           eternal
           Election
           ?
           Can
           it
           guide
           its
           Guide
           ?
           Can
           it
           go
           before
           its
           Leader
           ?
           Surely
           that
           divine
           Will
           which
           goes
           before
           those
           meritorious
           procurements
           by
           its
           Acceptation
           ,
           doth
           not
           follow
           after
           them
           in
           its
           eternal
           Decrees
           .
        
         
           5.
           
           The
           Father
           is
           the
           first
           Person
           in
           the
           sacred
           Trinity
           ,
           and
           works
           from
           himself
           ;
           the
           Son
           is
           the
           second
           and
           works
           from
           the
           Father
           .
           Thus
           he
           tells
           us
           ,
           that
           
             he
             can
             do
             nothing
             of
             himself
             but
             what
             he
             seeth
             the
             Father
             do
             ,
             Joh.
          
           5.
           19.
           
           And
           in
           his
           Prayer
           to
           his
           Father
           ,
           he
           saith
           ;
           
             Thine
             they
             were
          
           
           
             and
             thou
             gavest
             them
             me
             ,
             Joh.
          
           17.
           6.
           
           Thine
           they
           were
           by
           Election
           ,
           and
           thou
           gavest
           them
           me
           ,
           as
           the
           peculiar
           purchase
           of
           my
           Passion
           .
           But
           now
           if
           Christ
           by
           his
           Merits
           do
           found
           the
           very
           Decree
           of
           Election
           ,
           is
           not
           the
           Order
           of
           working
           in
           the
           sacred
           Trinity
           inverted
           ?
           Is
           not
           the
           Son
           the
           first
           Origine
           of
           our
           Salvation
           ?
           Doth
           not
           the
           Father
           ,
           even
           in
           his
           Eternal
           Election
           ,
           work
           from
           the
           Son
           ?
           Might
           not
           the
           Scripture
           rather
           have
           said
           ,
           that
           the
           Elect
           were
           given
           by
           the
           Son
           to
           the
           Father
           ,
           than
           by
           the
           Father
           to
           the
           Son
           ?
           Wherefore
           to
           me
           it
           seems
           most
           congruous
           to
           say
           ,
           That
           the
           Fathers
           Love
           laid
           the
           first
           plot
           of
           our
           Salvation
           ,
           and
           then
           the
           Sons
           Blood
           purchased
           Grace
           and
           Glory
           for
           us
           .
        
         
           I
           shall
           shut
           up
           all
           with
           an
           Answer
           to
           an
           Objection
           .
           This
           Thesis
           [
           that
           Christ
           did
           not
           merit
           the
           Decree
           of
           Election
           ]
           seems
           to
           abase
           Christ
           ,
           as
           if
           he
           were
           a
           mere
           medium
           for
           the
           executing
           of
           Election
           ;
           nay
           ,
           to
           nullifie
           his
           Merits
           ;
           for
           it
           supposes
           ,
           that
           God
           doth
           
             amare
             peccatores
             ad
             salutem
             etiam
             extra
             Christum
             ,
          
           that
           God
           doth
           destinate
           eternal
           Life
           to
           them
           ,
           even
           without
           a
           Mediator
           ;
           and
           then
           what
           necessity
           is
           there
           at
           all
           of
           Christ's
           Merits
           ?
        
         
         
           I
           answer
           :
           Far
           be
           it
           from
           every
           Christian
           to
           abase
           and
           nullifie
           the
           Merits
           of
           Christ
           ;
           but
           (
           as
           I
           take
           it
           )
           the
           Thesis
           aforesaid
           doth
           neither
           of
           these
           .
           Not
           abase
           Christ
           as
           a
           mere
           medium
           under
           the
           Decree
           of
           Election
           :
           for
           though
           he
           merited
           not
           the
           Decree
           of
           Election
           ,
           yet
           must
           his
           praise
           be
           ever
           glorious
           ,
           and
           his
           Name
           above
           every
           name
           ;
           in
           that
           he
           is
           both
           the
           glorious
           Head
           of
           the
           Elect
           ,
           and
           the
           meritorious
           Fountain
           of
           all
           the
           blessings
           and
           good
           things
           of
           Election
           .
           In
           Eternity
           the
           Elect
           are
           predestinated
           to
           be
           conformed
           to
           his
           Image
           ,
           as
           the
           first-born
           of
           all
           ,
           and
           in
           time
           they
           are
           called
           ,
           justified
           ,
           sanctified
           and
           glorified
           in
           and
           through
           him
           ,
           as
           the
           purchaser
           of
           all
           .
           Neither
           doth
           he
           vilifie
           Christ
           ,
           who
           calls
           him
           the
           grand
           Medium
           for
           the
           executing
           of
           Election
           :
           the
           Apostle
           cries
           up
           Christ
           by
           those
           glorious
           Titles
           ,
           
             The
             head
             of
             the
             Church
             ,
             the
             beginning
             ,
             the
             first-born
             from
             the
             dead
             ,
             one
             who
             hath
             the
             primacy
             or
             preeminence
             in
             all
             things
             ,
             Col.
          
           1.
           18.
           yet
           immediatly
           after
           puts
           all
           under
           the
           Father's
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           Ver.
           19.
           
           His
           Decree
           or
           good
           pleasure
           did
           preordain
           and
           direct
           all
           .
           Neither
           doth
           this
           Thesis
           nullifie
           the
           Merits
           of
           Christ
           ;
           for
           these
           consist
           not
           in
           procuring
           the
           Decree
           of
           Election
           ,
           but
           in
           
           procuring
           Grace
           and
           Glory
           ;
           and
           these
           he
           procured
           ,
           though
           not
           the
           Decree
           it self
           .
           Neither
           doth
           it
           at
           all
           follow
           ,
           that
           ,
           if
           Christ
           merited
           not
           the
           very
           Decree
           ,
           then
           God
           doth
           
             amare
             peccatores
             ad
             salutem
             extra
             Christum
             ,
          
           or
           destinate
           Eternal
           life
           to
           them
           without
           a
           Mediator
           .
           For
           seeing
           Christ
           is
           predestinated
           to
           be
           the
           Head
           of
           the
           Elect
           ,
           and
           Fountain
           of
           all
           Grace
           and
           Glory
           unto
           them
           ;
           and
           the
           Elect
           are
           predestinated
           to
           be
           the
           Body
           of
           Christ
           ,
           and
           to
           receive
           all
           Grace
           and
           Glory
           in
           and
           through
           him
           ;
           and
           both
           these
           Predestinations
           are
           simultaneous
           in
           the
           heart
           of
           God
           ,
           and
           framed
           together
           in
           the
           same
           instant
           of
           Eternity
           :
           There
           is
           not
           ,
           nor
           cannot
           be
           any
           colour
           at
           all
           to
           say
           ,
           that
           God
           doth
           love
           sinners
           
             extra
             Christum
          
           ,
           or
           destinate
           Eternal
           life
           to
           them
           without
           a
           Mediator
           .
           When
           God
           in
           free
           Election
           resolves
           with
           himself
           ,
           such
           individual
           persons
           shall
           by
           an
           effectual
           Call
           be
           united
           to
           Christ
           as
           members
           of
           his
           Body
           ,
           and
           being
           such
           ,
           shall
           be
           washed
           in
           his
           blood
           ,
           filled
           with
           his
           Spirit
           ,
           and
           at
           last
           crowned
           with
           his
           everlasting
           Salvation
           ;
           when
           he
           resolves
           ,
           every
           grain
           shall
           come
           through
           
           Joseph's
           hands
           ,
           every
           particle
           of
           Grace
           ,
           every
           income
           of
           the
           holy
           Spirit
           ,
           every
           
           glimpse
           of
           Divine
           Favour
           ,
           every
           beam
           of
           glory
           in
           Heaven
           ,
           shall
           pass
           through
           Jesus
           Christ's
           hands
           ;
           nay
           ,
           through
           his
           very
           Heart-blood
           and
           crucified
           Flesh
           unto
           the
           Elect
           ,
           Doth
           he
           now
           love
           them
           
             extra
             Christum
          
           ?
           Doth
           he
           yet
           destinate
           them
           to
           Eternal
           life
           without
           a
           Mediator
           ?
           Undoubtedly
           he
           doth
           not
           .
           If
           therefore
           you
           ask
           me
           ,
           what
           necessity
           there
           is
           of
           Christs
           merits
           ,
           I
           must
           answer
           ,
           That
           all
           Grace
           and
           Glory
           ,
           Sanctity
           and
           Salvation
           ,
           Faith
           and
           Fruition
           are
           thereby
           purchased
           and
           procured
           for
           the
           Elect.
           The
           pure
           fountain
           of
           Election
           rises
           of
           it self
           in
           the
           Will
           of
           God
           ,
           but
           the
           gracious
           streams
           thereof
           issue
           forth
           through
           the
           bleeding
           Wounds
           of
           Christ.
           
        
      
       
         
           CHAP.
           V.
           
             Of
             Gods
             Decree
             of
             Reprobation
             ,
             as
             touching
             Men.
             
          
        
         
           HAving
           treated
           of
           the
           Decree
           of
           Election
           ,
           as
           respective
           of
           men
           ;
           I
           proceed
           to
           the
           Decree
           of
           Reprobation
           ,
           as
           it
           relates
           to
           them
           .
           In
           the
           Old
           Testament
           we
           find
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           which
           is
           opposite
           to
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           in
           
           the
           Septuagint
           rendred
           by
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           and
           importing
           as
           much
           as
           reprobare
           ,
           to
           reprobate
           or
           reject
           .
           In
           the
           New
           Testament
           we
           have
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           importing
           a
           rejectaneous
           or
           disallowed
           person
           ,
           and
           rather
           pointing
           out
           man's
           State
           than
           God's
           Act.
           But
           to
           pass
           over
           the
           word
           ;
           Reprobation
           is
           that
           Eternal
           Decree
           of
           God
           whereby
           he
           purposes
           in
           himself
           not
           to
           give
           Grace
           and
           Glory
           to
           some
           individual
           persons
           lying
           in
           the
           Mass
           of
           Humane
           Corruption
           ,
           but
           to
           leave
           them
           to
           final
           sin
           ,
           and
           for
           the
           same
           to
           punish
           them
           with
           Eternal
           Damnation
           .
           In
           this
           Decree
           the
           Divine
           Will
           hath
           (
           as
           I
           may
           so
           say
           )
           a
           Triple
           Act
           :
           For
        
         
           1.
           
           It
           purposes
           ,
           not
           to
           give
           Grace
           and
           Glory
           to
           some
           persons
           ,
           and
           this
           is
           called
           among
           Divines
           Preterition
           or
           Non-election
           ;
           and
           is
           of
           all
           other
           the
           most
           proper
           act
           of
           Reprobation
           ,
           as
           it
           stands
           in
           opposition
           to
           Election
           .
           Hence
           Reprobates
           are
           called
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             rest
             or
             residue
          
           ,
           in
           opposition
           to
           the
           Elect
           ,
           Rom.
           11.
           7.
           the
           
             nunquam
             noti
          
           ,
           or
           
             never
             known
             ,
             Matth.
          
           7.
           23.
           in
           opposition
           to
           the
           foreknown
           ,
           and
           the
           
             not
             written
             in
             the
             book
             of
             life
             ,
             Revel
             .
          
           13.
           8.
           in
           opposition
           to
           the
           written
           ones
           ,
           whose
           names
           are
           enrolled
           in
           Heaven
           .
        
         
           2.
           
           It
           purposes
           to
           leave
           them
           to
           final
           
           sin
           .
           I
           say
           final
           sin
           ;
           for
           God
           permits
           sin
           even
           in
           the
           Elect
           ,
           but
           final
           sin
           only
           in
           the
           Reprobate
           .
           Thus
           God
           
             suffered
             the
             Nations
             to
             walk
             in
             their
             own
             ways
             ,
             Acts
          
           14.
           16.
           and
           thereby
           gave
           them
           
             pereundi
             licentiam
          
           .
           Thus
           
             he
             hardneth
             whom
             he
             will
             ,
             Rom.
          
           9.
           18.
           and
           hardening
           in
           that
           place
           imports
           a
           not
           giving
           the
           mollifying
           Graces
           of
           Faith
           and
           Repentance
           ,
           and
           withal
           a
           permission
           of
           final
           sin
           in
           the
           Reprobate
           ;
           for
           it
           is
           set
           in
           opposition
           to
           that
           mercy
           which
           bestows
           those
           mollifying
           Graces
           ,
           and
           thereby
           prevents
           final
           sin
           in
           the
           Elect.
           
        
         
           3.
           
           It
           purposes
           to
           punish
           them
           with
           Eternal
           Damnation
           for
           their
           sin
           ;
           and
           this
           is
           stiled
           among
           Divines
           Pre-damnation
           ,
           or
           Positive
           Reprobation
           .
           And
           hence
           Reprobates
           are
           said
           to
           be
           
             vessels
             of
             wrath
             ,
             Rom.
          
           9.
           22.
           
             made
             for
             the
             day
             of
             Evil
             ,
             Prov.
          
           16.
           4.
           and
           
             of
             old
             ordained
             to
             condemnation
             ,
             Jude
             ,
          
           Ver.
           4.
           in
           the
           Original
           we
           have
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           of
           old
           fore-written
           or
           registred
           to
           this
           condemnation
           ;
           forewritten
           ,
           not
           (
           as
           some
           would
           have
           it
           )
           in
           Scripture-prophecies
           ,
           but
           in
           the
           Eternal
           Decree
           of
           God
           ;
           the
           ordained
           Event
           whereof
           is
           notably
           pointed
           out
           by
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           in
           the
           Text.
           To
           say
           that
           men
           are
           fore-written
           
           in
           a
           Decree
           to
           condemnation
           is
           very
           proper
           ,
           but
           to
           say
           that
           they
           are
           forewritten
           in
           a
           Prophecy
           to
           condemnation
           ,
           is
           very
           incongruous
           ;
           for
           a
           prophecy
           is
           of
           an
           Event
           ,
           and
           not
           to
           it
           as
           a
           Decree
           is
           .
           In
           that
           place
           where
           't
           is
           said
           that
           Christ
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           Gal.
           3.
           1.
           
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           imports
           not
           a
           Decree
           ,
           but
           a
           setting
           forth
           or
           lively
           painting
           out
           of
           Christ
           ;
           for
           there
           is
           no
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           at
           all
           as
           in
           the
           former
           Text
           ,
           but
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           to
           whom
           before
           the
           eyes
           Jesus
           Christ
           was
           set
           forth
           .
           But
           the
           plain
           meaning
           of
           the
           former
           Text
           is
           ,
           they
           were
           decreed
           to
           this
           condemnation
           ,
           viz.
           to
           spiritual
           Judgments
           (
           which
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           specially
           points
           at
           )
           and
           by
           consequence
           to
           Eternal
           Damnation
           also
           .
        
         
           Now
           touching
           this
           Triple
           act
           of
           Reprobation
           I
           shall
           enquire
        
         
           
             1.
             
             Who
             is
             the
             Author
             thereof
             ?
          
           
             2.
             
             What
             are
             the
             things
             decreed
             therein
             ?
          
           
             3.
             
             To
             whom
             those
             things
             are
             decreed
             ?
          
           
             4.
             
             What
             is
             the
             Impulsive
             Cause
             thereof
             ?
          
        
         
           1.
           
           Who
           is
           the
           Author
           thereof
           ?
           Even
           the
           same
           great
           God
           who
           is
           the
           Author
           of
           Election
           ;
           he
           ,
           who
           chuses
           some
           ,
           passes
           by
           others
           ;
           he
           ,
           who
           hath
           mercy
           on
           some
           ,
           
           hardens
           others
           .
           Grace
           and
           Glory
           are
           at
           his
           dispose
           ;
           the
           Keys
           of
           Heaven
           and
           Hell
           are
           in
           his
           hands
           alone
           .
           In
           some
           he
           prevents
           final
           sin
           ,
           by
           the
           mollifying
           Graces
           of
           Faith
           and
           Repentance
           ;
           others
           he
           leaves
           to
           final
           sin
           ,
           actual
           or
           at
           least
           original
           .
           Some
           he
           raises
           up
           out
           of
           the
           Hell
           of
           their
           Corruption
           into
           an
           Heaven
           of
           Glory
           ;
           others
           he
           tumbles
           down
           from
           one
           Hell
           to
           another
           ,
           from
           the
           Hell
           of
           Iniquity
           to
           the
           Hell
           of
           Misery
           .
           This
           is
           the
           Almighty
           Potter
           ,
           who
           ,
           out
           of
           the
           same
           lump
           of
           corrupted
           Mankind
           ,
           makes
           one
           Vessel
           to
           honour
           ,
           and
           another
           to
           dishonour
           ;
           and
           all
           the
           while
           ,
           the
           earthen
           Pitcher
           must
           not
           strive
           with
           his
           Maker
           ,
           or
           say
           ,
           Why
           hast
           thou
           made
           me
           thus
           ?
           but
           rather
           hasten
           down
           into
           the
           Abyss
           of
           his
           own
           Nullity
           and
           Pravity
           ,
           and
           from
           thence
           adore
           the
           infinite
           heights
           of
           Sovereignty
           and
           Equity
           in
           the
           Divine
           Decrees
           .
        
         
           2.
           
           What
           are
           the
           things
           decreed
           therein
           ?
           These
           I
           shall
           consider
           according
           to
           the
           Triple
           Act
           thereof
           ?
        
         
           1.
           
           As
           for
           the
           first
           Act
           of
           Preterition
           or
           Non-election
           ,
           the
           thing
           decreed
           is
           the
           not
           giving
           of
           Grace
           and
           Glory
           to
           the
           Reprobates
           .
        
         
           1.
           
           'T
           is
           the
           not
           giving
           of
           Grace
           unto
           
           them
           .
           Not
           that
           there
           is
           a
           preterition
           of
           them
           as
           to
           all
           kind
           of
           Grace
           ;
           for
           Reprobates
           may
           be
           
             Children
             of
             the
             kingdom
             ,
             Matth.
          
           8.
           12.
           
             called
             to
             the
             marriage-supper
             ,
             Matth.
          
           22.
           12.
           and
           coming
           may
           
             eat
             and
             drink
             in
             Christ's
             presence
             ,
             Luk.
          
           13.
           26.
           they
           may
           
             be
             enlightned
             and
             partakers
             of
             the
             holy
             Ghost
             ,
             and
             taste
             the
             good
             word
             of
             God
             and
             the
             powers
             of
             the
             world
             to
             come
             ,
             Hebr.
          
           6.
           4
           ,
           5.
           and
           (
           which
           is
           a
           very
           high
           expression
           )
           they
           may
           be
           said
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             to
             believe
             in
             the
             name
             of
             Jesus
             ,
             Joh.
          
           2.
           23.
           
           But
           that
           there
           is
           a
           preterition
           of
           them
           as
           to
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             those
             better
             things
          
           which
           accompany
           ,
           and
           by
           a
           near
           contiguity
           touch
           upon
           Salvation
           ,
           Heb.
           6.
           9.
           as
           to
           such
           a
           precious
           Faith
           ,
           Love
           in
           incorruption
           ,
           Holiness
           of
           truth
           ,
           Repentance
           unto
           life
           ,
           real
           and
           thorough
           Conversion
           ,
           as
           are
           found
           in
           the
           Elect.
           There
           is
           not
           then
           a
           preterition
           as
           to
           all
           kind
           of
           Grace
           ,
           no
           ,
           nor
           all
           kind
           of
           preterition
           as
           to
           saving
           Grace
           ;
           for
           God
           doth
           will
           the
           Conversion
           of
           Reprobates
           in
           a
           double
           manner
           .
        
         
           1.
           
           God
           wills
           their
           Conversion
           ,
           
             Voluntate
             simplicis
             complacentiae
          
           ;
           Conversion
           even
           in
           a
           Reprobate
           would
           make
           joy
           in
           Heaven
           ,
           it
           would
           be
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           grateful
           
           and
           well-pleasing
           to
           God
           ;
           if
           we
           believe
           him
           swearing
           by
           his
           life
           ,
           his
           pleasure
           or
           delight
           is
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           in
           the
           wicked
           mans
           turning
           ,
           Ezek.
           33.
           11.
           
           God
           delights
           in
           his
           Image
           where-ever
           it
           be
           .
        
         
           2.
           
           God
           wills
           their
           Conversion
           
             Voluntate
             virtuali
             vel
             ordinativâ
             Mediorum
          
           ;
           for
           the
           right
           understanding
           whereof
           I
           shall
           lay
           down
           four
           things
           .
        
         
           1.
           
           The
           proper
           end
           and
           tendency
           of
           all
           means
           is
           to
           turn
           men
           unto
           God
           :
           within
           the
           Sphere
           of
           the
           Church
           ,
           such
           is
           the
           end
           and
           tendency
           thereof
           .
           Why
           did
           Christ
           come
           but
           
             to
             turn
             every
             one
             from
             his
             iniquities
             ,
             Acts
          
           3.
           26
           ?
           Why
           did
           he
           preach
           ,
           but
           
             that
             his
             hearers
             might
             be
             saved
             ,
             Joh.
          
           5.
           34
           ?
           Why
           did
           the
           Apostle
           warn
           and
           teach
           every
           man
           ,
           but
           
             to
             present
             every
             man
             perfect
             in
             Christ
             ,
             Col.
          
           1.
           28
           ?
           
           John's
           Baptism
           was
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           Matth.
           3.
           11.
           
           Church-censures
           were
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           2
           Cor.
           10.
           8.
           
           Even
           the
           delivering
           to
           Satan
           was
           
             for
             the
             destruction
             of
             the
             flesh
             ,
          
           1
           Cor.
           5.
           5.
           
           Conversion
           is
           the
           true
           Centre
           of
           the
           Means
           .
           Nay
           ,
           without
           the
           Sphere
           of
           the
           Church
           ,
           the
           true
           end
           and
           tendency
           of
           things
           is
           such
           ,
           that
           God
           might
           be
           
             seen
             in
             every
             creature
             ,
             Rom.
          
           1.
           20.
           
           
             Sought
             and
             felt
             in
             every
             place
             ,
             Acts
          
           17.
           27.
           
           
             Witnessed
             in
             every
             showre
          
           ,
           
           Acts
           14.
           17.
           
           
             Feared
             in
             the
             sea-bounding
             sand
             ,
             Jer.
          
           5.
           22.
           
           
             Humbled
             under
             in
             every
             abasing
             providence
             ,
             Dan.
          
           5.
           22.
           
           
             Turned
             to
             in
             every
             judgement
             ,
             Amos
          
           4.
           11.
           
           In
           a
           word
           ,
           the
           end
           and
           tendency
           of
           all
           God's
           works
           is
           
             that
             men
             might
             fear
             before
             him
             ,
             Eccl.
          
           3.
           14.
           
           The
           whole
           World
           is
           a
           great
           Ordinance
           ,
           at
           it
           is
           in
           it self
           ,
           preaching
           forth
           the
           power
           and
           goodness
           of
           God
           who
           made
           it
           ;
           and
           as
           it
           is
           the
           unconsumed
           Stage
           of
           so
           many
           crying
           sins
           ,
           preaching
           forth
           the
           clemency
           and
           mercy
           of
           God
           who
           spares
           it
           ,
           and
           dashes
           it
           not
           down
           about
           the
           sinners
           ears
           .
           All
           the
           goodness
           and
           forbearance
           of
           God
           
             leads
             men
             to
             repentance
             ,
             Rom.
          
           2.
           4.
           
           That
           piece
           of
           Gospel
           
             [
             Whoso
             confesseth
             and
             forsaketh
             his
             sins
             shall
             have
             mercy
             ]
          
           seems
           legible
           in
           his
           patience
           ;
           for
           it
           may
           be
           naturally
           and
           rationally
           concluded
           ,
           That
           that
           God
           ,
           who
           in
           his
           clemency
           spares
           men
           though
           sinners
           ,
           will
           in
           his
           mercy
           pardon
           them
           when
           repenting
           and
           returning
           .
           This
           is
           the
           true
           duct
           and
           tendency
           of
           his
           patience
           ,
           even
           that
           men
           might
           turn
           and
           repent
           .
        
         
           2.
           
           The
           tendency
           of
           the
           Means
           to
           Conversion
           is
           such
           ,
           that
           if
           men
           under
           the
           administration
           thereof
           turn
           not
           unto
           God
           ,
           the
           only
           reason
           lies
           within
           themselves
           ,
           
           in
           their
           own
           corrupt
           hearts
           .
           If
           God
           purge
           and
           men
           are
           not
           purged
           ,
           't
           is
           
             because
             there
             is
             lewdness
             in
             their
             filthiness
             ,
             Ezek.
          
           24.
           13.
           
           If
           he
           would
           gather
           ,
           and
           men
           are
           not
           gathered
           ,
           't
           is
           
             because
             they
             will
             not
             ,
             Matth.
          
           23.
           37.
           
           If
           he
           spread
           out
           his
           hands
           ,
           and
           men
           come
           not
           in
           ,
           't
           is
           
             because
             they
             are
             rebellious
             ,
             Isai.
          
           65.
           2.
           
           If
           he
           be
           patient
           and
           long-suffering
           ,
           and
           they
           repent
           not
           ,
           't
           is
           
             because
             of
             their
             hardness
             and
             impenitent
             heart
             ,
             Rom.
          
           2.
           5.
           
           The
           Apostle
           calls
           the
           heretical
           Seducers
           in
           his
           time
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           such
           as
           did
           
             turn
             or
             transfer
             the
             grace
             of
             God
          
           from
           its
           true
           end
           or
           scope
           ,
           Jud.
           ver
           .
           4.
           
           And
           what
           those
           Seducers
           did
           doctrinally
           ,
           that
           do
           all
           sinners
           practically
           ;
           so
           far
           forth
           as
           they
           live
           under
           the
           means
           and
           turn
           not
           ,
           they
           do
           thereby
           transfer
           and
           remove
           the
           means
           from
           their
           genuine
           end
           .
        
         
           3.
           
           God
           doth
           by
           a
           formal
           Decree
           will
           the
           Means
           with
           their
           tendencies
           .
           All
           Ordinances
           are
           sealed
           by
           the
           Divine
           Will
           ,
           and
           go
           out
           in
           its
           name
           ,
           and
           are
           what
           they
           are
           from
           its
           Ordination
           .
           Without
           this
           ,
           Means
           are
           no
           longer
           Means
           ,
           but
           mere
           empty
           names
           and
           vain
           shadows
           .
        
         
           4.
           
           Out
           of
           God's
           formal
           Decree
           of
           the
           Menas
           doth
           result
           his
           Virtual
           Will
           of
           mens
           
           Conversion
           .
           That
           God
           ,
           who
           doth
           formally
           will
           the
           means
           with
           their
           tendencies
           even
           unto
           Reprobates
           ,
           doth
           virtually
           will
           their
           Conversion
           as
           the
           true
           scope
           and
           end
           of
           those
           Means
           .
           Hence
           't
           is
           said
           ,
           that
           
             Christ
             would
             have
             gathered
             the
             unbelieving
             Jews
             ,
             Matth.
          
           23.
           37.
           and
           
             God
             would
             have
             all
             men
             to
             be
             saved
             ,
          
           1
           Tim.
           2.
           4.
           viz.
           in
           respect
           of
           his
           Virtual
           or
           Ordinative
           Will.
           Hence
           God
           is
           brought
           in
           ,
           wishing
           ,
           
             Oh!
             that
             there
             were
             such
             an
             heart
             in
             them
             ,
             Deut.
          
           5.
           29.
           
           
             Oh!
             that
             thou
             hadst
             hearkened
             to
             my
             commandments
             ,
             Isai.
          
           48.
           18.
           
           And
           what
           are
           these
           wishes
           ?
           Surely
           all
           the
           diffusions
           of
           Light
           ,
           promulgations
           of
           Laws
           ,
           expansions
           of
           Gospel
           Grace
           ,
           waitings
           of
           divine
           Patience
           ,
           and
           strivings
           of
           the
           holy
           Spirit
           are
           (
           as
           I
           may
           so
           say
           )
           God's
           O's
           after
           Conversion
           ,
           in
           as
           much
           as
           they
           have
           a
           tendency
           thereunto
           ;
           and
           God
           in
           willing
           that
           tendency
           ,
           doth
           virtually
           will
           mens
           return
           also
           .
           Excellent
           is
           that
           of
           learned
           
             Ames
             ;
             Deus
             eminenter
             &
             virtuali
             quâdam
             ratione
             eatenus
             vult
             salutem
             hominum
             ,
             quatenus
             vocat
             ipsos
             ad
             salutem
             .
          
           Thus
           with
           this
           Virtual
           Will
           God
           doth
           will
           the
           Conversion
           of
           Reprobates
           .
           But
           then
           you
           'l
           say
           ,
           If
           so
           ,
           God's
           Will
           is
           frustrated
           ;
           for
           Reprobates
           are
           never
           actually
           
           converted
           .
           I
           answer
           ,
           That
           God's
           Formal
           Decree
           is
           only
           of
           the
           Means
           with
           their
           tendencies
           ;
           and
           therefore
           is
           not
           frustrated
           but
           fulfilled
           in
           the
           actual
           exhibition
           of
           such
           Means
           .
           And
           God's
           Virtual
           Will
           (
           though
           it
           be
           of
           the
           Conversion
           of
           Reprobates
           )
           yet
           in
           their
           Non-conversion
           is
           not
           frustrated
           ,
           because
           it
           is
           not
           an
           absolute
           but
           conditional
           Will
           ,
           
             nisi
             per
             ipsos
             steterit
          
           ,
           unless
           their
           own
           voluntary
           corruption
           do
           impede
           the
           Effect
           ;
           which
           in
           Reprobates
           it
           always
           doth
           .
           But
           you
           'l
           yet
           reply
           ,
           Then
           God's
           Will
           is
           conditional
           ,
           and
           by
           consequence
           imperfect
           .
           To
           which
           I
           answer
           with
           the
           Judicious
           Bishop
           Davenant
           ,
           That
           Volitions
           merely
           conditional
           agree
           not
           with
           the
           perfection
           of
           the
           Divine
           Nature
           ;
           for
           that
           were
           to
           suspend
           God's
           Will
           for
           a
           time
           ,
           and
           then
           ,
           
             post
             purificatam
             conditionem
          
           ,
           to
           make
           it
           become
           absolute
           .
           But
           mixtly-conditional
           Volitions
           ,
           that
           is
           ,
           such
           as
           are
           grounded
           on
           some
           absolute
           Decree
           ,
           may
           be
           allowed
           :
           As
           for
           Example
           ,
           that
           mixt
           conditional
           Decree
           ,
           That
           if
           Cain
           or
           Judas
           believe
           they
           shall
           be
           saved
           ,
           is
           grounded
           on
           that
           absolute
           Decree
           ,
           that
           whosoever
           believes
           shall
           be
           saved
           .
           Now
           this
           Virtual
           Will
           of
           the
           Conversion
           of
           Reprobates
           
           is
           not
           purely
           conditional
           ,
           but
           mixtly
           conditional
           ;
           for
           it
           results
           out
           of
           God's
           absolute
           Decree
           of
           the
           Means
           with
           their
           tendencies
           .
           Wherefore
           (
           notwithstanding
           these
           Objections
           )
           I
           conclude
           ,
           That
           God
           doth
           virtually
           will
           the
           Conversion
           of
           Reprobates
           ,
           so
           far
           forth
           as
           the
           Means
           have
           a
           tendency
           thereunto
           .
        
         
           These
           things
           being
           thus
           laid
           down
           ;
           I
           conceive
           that
           the
           thing
           decreed
           in
           Preterition
           or
           Non-election
           ,
           is
           the
           not
           giving
           or
           working
           saving
           Grace
           or
           thorough
           Conversion
           in
           Reprobates
           ,
           in
           such
           a
           sure
           and
           insuperable
           way
           as
           in
           the
           Elect.
           Reprobates
           have
           not
           such
           
             intimate
             in-shining
             ,
             efficacious
             drawing
             ,
             Law-engraving
             ,
             and
             heart-opening
             and
             melting
             Grace
          
           as
           the
           Elect.
           And
           this
           not
           giving
           or
           working
           Conversion
           in
           such
           a
           way
           ,
           clashes
           with
           neither
           of
           the
           aforesaid
           Wills.
           Not
           with
           the
           Will
           of
           Complacence
           ;
           for
           still
           if
           a
           Reprobate
           did
           turn
           or
           convert
           ,
           he
           should
           be
           accepted
           with
           God
           :
           nor
           yet
           with
           the
           Virtual
           or
           Ordinative
           Will
           of
           God
           ;
           for
           still
           Means
           are
           Means
           ,
           and
           Ordinances
           are
           Ordinances
           ,
           and
           their
           true
           end
           and
           tendency
           is
           to
           turn
           men
           unto
           God
           :
           I
           say
           their
           true
           end
           ;
           for
           there
           is
           a
           vast
           
           difference
           between
           an
           infallible
           Ordination
           of
           means
           for
           the
           working
           of
           Conversion
           in
           men
           ,
           and
           a
           true
           Ordination
           of
           Means
           for
           the
           same
           purpose
           .
           As
           to
           the
           Elect
           ,
           there
           is
           an
           infallible
           Ordination
           of
           Means
           thereunto
           ;
           and
           as
           to
           the
           Reprobate
           ,
           there
           is
           a
           true
           (
           though
           not
           infallible
           )
           Ordination
           of
           the
           same
           .
           The
           perfection
           of
           the
           Non-elect
           Angels
           was
           truly
           ordinated
           to
           their
           Perseverance
           ,
           but
           not
           infallibly
           .
           The
           integrity
           of
           Adam
           in
           innocency
           was
           truly
           ordinated
           to
           his
           continuance
           in
           Obedience
           ,
           but
           not
           infallibly
           .
           Wherefore
           Non-election
           or
           Preterition
           ,
           though
           it
           stand
           not
           in
           conjunction
           with
           an
           infallible
           Ordination
           ,
           yet
           it
           carries
           no
           contradiction
           to
           a
           true
           Ordination
           of
           the
           Means
           .
           Notwithstanding
           the
           Decree
           of
           Non-election
           or
           Preterition
           ,
           God
           may
           still
           expostulate
           with
           a
           Reprobate
           ,
           as
           the
           Apostle
           did
           with
           the
           
             Galatians
             ,
             Quis
             te
             impedivit
             ?
             Who
             hindred
             you
             from
             obeying
             the
             truth
             ,
             Gal.
          
           5.
           7
           ?
           Have
           you
           not
           had
           many
           awakenings
           of
           Conscience
           ,
           thundrings
           from
           the
           fiery
           Law
           ,
           wooeings
           from
           the
           gracious
           Gospel
           ,
           strivings
           from
           the
           holy
           Spirit
           ,
           and
           long
           waitings
           of
           infinite
           Patience
           and
           Forbeance
           ;
           and
           all
           these
           to
           draw
           you
           to
           Repentance
           ?
           And
           what
           
           
             hindred
             you
             from
             turning
             unto
             me
             ?
          
           What
           ,
           but
           your
           own
           perverse
           rebellious
           heart
           ?
           How
           often
           have
           I
           called
           and
           you
           would
           not
           hear
           ?
           knocked
           and
           you
           would
           not
           open
           ?
           moved
           and
           you
           would
           not
           stir
           ?
           offered
           Christ
           and
           Heaven
           and
           you
           would
           not
           accept
           ?
           And
           why
           would
           you
           not
           ?
           Let
           Conscience
           say
           ,
           if
           it
           were
           not
           for
           some
           base
           indulged
           lust
           ;
           which
           ,
           when
           I
           had
           searched
           after
           ,
           you
           have
           hid
           it
           in
           the
           secret
           of
           your
           heart
           ;
           when
           I
           have
           stript
           and
           laid
           it
           naked
           before
           you
           ,
           you
           have
           sewed
           Fig-leaves
           and
           covered
           it
           ;
           when
           I
           would
           have
           slain
           and
           crucified
           it
           ,
           you
           have
           spared
           it
           and
           laid
           it
           in
           your
           bosom
           .
           Well
           ,
           I
           can
           truly
           say
           ,
           
             Perditio
             tua
             ex
             te
             ,
             thy
             destruction
             is
             from
             thy self
             alone
          
           ;
           't
           is
           not
           because
           thou
           hadst
           no
           means
           of
           Grace
           ;
           't
           is
           not
           because
           those
           Means
           were
           not
           ordinated
           to
           thy
           Conversion
           ;
           't
           is
           not
           because
           thy
           Conversion
           should
           not
           have
           been
           accepted
           with
           me
           ;
           no
           ,
           't
           is
           merely
           from
           thy
           voluntary
           corruption
           .
        
         
           2.
           
           Another
           thing
           decreed
           in
           preterition
           is
           the
           not-giving
           of
           Glory
           unto
           Reprobates
           .
           But
           this
           is
           not
           such
           a
           not-giving
           ,
           as
           if
           God
           would
           upon
           no
           terms
           at
           all
           give
           Glory
           unto
           them
           :
           No
           ;
           for
           the
           Promise
           
             [
             Whosoever
             believeth
             shall
             be
             saved
             ]
          
           doth
           both
           
           import
           God's
           Will
           ,
           and
           extend
           in
           general
           to
           all
           ,
           Reprobates
           as
           well
           as
           others
           ;
           but
           it
           is
           a
           not-giving
           Glory
           to
           them
           in
           such
           a
           sure
           infallible
           way
           as
           to
           the
           Elect.
           Heaven
           is
           seriously
           offered
           to
           the
           Reprobates
           ,
           and
           offered
           upon
           the
           very
           same
           terms
           as
           to
           the
           Elect
           ;
           but
           here
           lies
           the
           difference
           :
           God
           gives
           special
           Effectual
           Grace
           to
           the
           Elect
           ,
           cloaths
           them
           in
           the
           fine
           linnen
           of
           righteousness
           ,
           
             makes
             them
             meet
             for
             the
             inheritance
             in
             light
             ,
             Col.
          
           1.
           12.
           
             works
             them
             for
             this
             very
             thing
             ,
          
           2
           Cor.
           5.
           5.
           and
           at
           last
           causes
           them
           to
           arrive
           safe
           at
           Heaven
           .
           But
           thus
           he
           deals
           not
           with
           Reprobates
           ;
           for
           he
           leaves
           them
           without
           that
           Effectual
           Grace
           which
           infallibly
           leads
           to
           Glory
           .
        
         
           2.
           
           As
           to
           the
           second
           Act
           of
           Reprobation
           ,
           viz.
           the
           permission
           of
           final
           sin
           ,
           the
           thing
           decreed
           is
           double
           .
        
         
           
             1.
             
             The
             permission
             of
             sin
             in
             Reprobates
             .
          
           
             2.
             
             The
             permission
             of
             the
             Finality
             of
             sin
             .
          
        
         
           1.
           
           The
           permission
           of
           sin
           in
           them
           is
           decreed
           .
           Now
           what
           is
           this
           permission
           ?
           'T
           is
           not
           an
           Ethical
           permission
           ,
           as
           if
           they
           might
           sin
           by
           a
           Law
           ;
           for
           this
           were
           to
           unsin
           sin
           .
           'T
           is
           not
           a
           mere
           dreaming
           Speculation
           ,
           as
           the
           sleeper
           suffered
           Tares
           among
           
           the
           Wheat
           ;
           for
           divine
           Providence
           never
           slumbers
           nor
           sleeps
           .
           'T
           is
           neither
           a
           simple
           Volition
           ,
           for
           then
           God
           would
           hinder
           sinful
           actions
           from
           coming
           into
           being
           ;
           nor
           yet
           a
           simple
           Volition
           ,
           for
           then
           God
           should
           be
           the
           Cause
           and
           Author
           of
           sin
           .
           'T
           is
           not
           such
           a
           permission
           of
           sin
           ,
           as
           if
           Reprobates
           had
           no
           remora's
           at
           all
           in
           their
           sinning
           ;
           for
           every
           beam
           of
           Light
           ,
           item
           in
           Conscience
           ,
           rod
           of
           Affliction
           ,
           striving
           of
           the
           holy
           Spirit
           ,
           and
           particle
           of
           holy
           Means
           is
           a
           kind
           of
           impediment
           cast
           in
           their
           perverse
           way
           .
           But
           Permission
           is
           an
           Act
           of
           Providence
           issuing
           forth
           from
           God
           ,
           not
           as
           he
           is
           a
           righteous
           Legislator
           ,
           but
           as
           he
           is
           the
           supreme
           Rector
           and
           Provisor
           ,
           moderating
           in
           all
           Events
           .
           Hence
           the
           Scripture
           owns
           
             God's
             mission
             in
             Joseph's
             sale
             ,
             Gen.
          
           45.
           5.
           
           
             Gods
             commission
             in
             Ahab's
             seduction
          
           ,
           1
           Kings
           22.
           22.
           
           
             God's
             bidding
             in
             Shimei's
             Cursing
          
           ,
           2.
           
           Sam.
           16.
           11.
           and
           
             God's
             hand
             and
             counsel
             in
             Christ's
             crucifixion
             ,
             Acts
          
           4.
           28.
           
           More
           particularly
           ;
           't
           is
           such
           an
           Act
           of
           Providence
           as
           carries
           with
           it
           ,
           First
           ,
           an
           Administration
           of
           such
           objects
           and
           circumstances
           ;
           which
           are
           good
           in
           themselves
           ;
           yet
           occasionally
           like
           
           Achan's
           golden
           Wedge
           draw
           out
           mens
           corruption
           into
           act
           ;
           Then
           a
           suspension
           or
           nondonation
           
           of
           such
           Grace
           and
           Means
           as
           would
           effectually
           and
           
             de
             facto
          
           prevent
           the
           commission
           of
           sin
           ;
           Next
           ,
           an
           actual
           concurrence
           of
           the
           Holy
           One
           to
           the
           Material
           Act
           or
           Entity
           of
           sin
           ,
           though
           not
           in
           the
           least
           Measure
           to
           the
           anomy
           or
           sinfulness
           thereof
           ;
           And
           withal
           a
           bounding
           sin
           in
           its
           measure
           and
           duration
           ,
           and
           ordering
           sin
           to
           his
           own
           Glory
           .
           Thus
           God
           permits
           sin
           ,
           and
           permits
           it
           Volent
           :
           for
           none
           will
           say
           that
           he
           doth
           it
           Nolent
           ;
           therefore
           all
           must
           say
           ,
           that
           he
           doth
           it
           Volent
           .
           And
           in
           all
           this
           ,
           neither
           can
           the
           Reprobate
           ery
           out
           of
           hard
           measure
           ;
           for
           in
           the
           same
           manner
           God
           permits
           the
           sins
           of
           the
           Elect
           :
           Nor
           can
           the
           least
           blot
           light
           upon
           the
           holy
           One
           ;
           for
           which
           of
           all
           these
           may
           he
           not
           justly
           do
           ?
           May
           not
           he
           marshal
           objects
           ?
           Then
           he
           may
           do
           nothing
           in
           his
           own
           World.
           Not
           so
           much
           as
           proclaim
           his
           Law
           ;
           for
           sin
           will
           take
           occasion
           thereby
           :
           No
           ,
           nor
           his
           Gospel
           neither
           ;
           for
           Grace
           will
           be
           turned
           into
           wantonness
           .
           May
           not
           he
           suspend
           his
           Efficacious
           Grace
           ?
           Then
           Grace
           is
           not
           his
           own
           ;
           but
           if
           it
           be
           ,
           by
           what
           Law
           is
           he
           bound
           to
           give
           it
           ?
           If
           there
           be
           no
           such
           Law
           ,
           why
           may
           he
           not
           suspend
           it
           ?
           But
           if
           there
           be
           ,
           how
           can
           he
           permit
           sin
           ,
           seeing
           he
           is
           bound
           to
           give
           
           such
           Grace
           as
           will
           actually
           prevent
           it
           ?
           But
           you
           'l
           say
           ,
           Permission
           is
           no
           such
           suspension
           of
           Grace
           ,
           but
           a
           leaving
           a
           man
           
             in
             manu
             consilii
             sui
          
           ,
           a
           dimission
           of
           him
           to
           his
           own
           Genius
           and
           free
           Will
           ;
           if
           so
           ,
           then
           how
           doth
           God
           hinder
           sin
           ?
           Doth
           he
           in
           hindring
           sin
           offer
           violence
           to
           man's
           Liberty
           ,
           as
           in
           permitting
           it
           he
           leaves
           him
           thereunto
           ?
           Surely
           ,
           if
           God
           hinder
           it
           ,
           it
           must
           be
           by
           some
           kind
           of
           Grace
           or
           other
           ;
           and
           therefore
           if
           he
           permit
           it
           ,
           it
           must
           be
           by
           some
           suspension
           of
           Grace
           ,
           or
           not
           at
           all
           .
           But
           to
           go
           on
           .
           May
           not
           he
           concurr
           to
           the
           Material
           Act
           of
           sin
           ?
           Then
           how
           much
           Motion
           is
           there
           independent
           from
           the
           first
           Mover
           ?
           How
           much
           Entity
           is
           there
           independent
           from
           the
           Being
           of
           Belings
           ?
           May
           not
           also
           the
           great
           Clock
           of
           the
           World
           stand
           alone
           without
           the
           Everlasting
           Arms
           ,
           and
           all
           the
           Creature-wheels
           therein
           go
           alone
           ,
           without
           any
           touch
           of
           Providence
           ?
           Lastly
           ;
           If
           God
           did
           not
           bound
           sin
           ,
           would
           not
           that
           Moral
           Monster
           soon
           devour
           all
           Religion
           and
           Humanity
           ?
           And
           if
           he
           did
           not
           order
           it
           to
           his
           own
           Glory
           ,
           how
           should
           Light
           come
           out
           of
           Darkness
           ,
           and
           Order
           out
           of
           Confusions
           ?
           In
           a
           word
           :
           God
           in
           great
           Wisdom
           permits
           the
           folly
           of
           sin
           ;
           in
           providential
           power
           the
           weakness
           thereof
           ;
           
           and
           in
           unspotted
           purity
           the
           pollutions
           thereof
           .
        
         
           2.
           
           The
           second
           thing
           decreed
           is
           the
           permission
           of
           sins
           Finality
           ;
           and
           this
           is
           the
           Critical
           difference
           between
           the
           Elect
           and
           Reprobate
           .
           God
           permits
           sin
           in
           the
           Elect
           ,
           but
           sins
           Finality
           only
           in
           the
           Reprobate
           .
           Now
           how
           doth
           God
           permit
           sin's
           Finality
           ,
           but
           by
           that
           blinding
           and
           hardning
           of
           Reprobates
           ,
           which
           is
           so
           frequent
           in
           Scripture
           ?
           But
           how
           doth
           he
           blind
           and
           harden
           them
           ?
           Not
           by
           infusing
           the
           least
           drop
           of
           malice
           into
           their
           hearts
           :
           No
           ,
           darkness
           may
           sooner
           issue
           from
           the
           Sun
           ,
           than
           blindness
           from
           the
           Father
           of
           Lights
           ;
           and
           drought
           may
           sooner
           issue
           from
           the
           Sea
           ,
           than
           hardness
           from
           the
           Father
           of
           Mercies
           :
           but
           he
           doth
           it
           in
           a
           double
           manner
           .
        
         
           1.
           
           Deserendo
           ,
           or
           by
           way
           of
           Negation
           .
           
             Dicitur
             Deus
          
           (
           saith
           St
           
             Austin
             )
             excaecare
             quando
             non
             illuminat
             ,
             indurare
             quando
             non
             emollit
             .
          
           Every
           Reprobate
           is
           born
           with
           a
           Veil
           upon
           his
           Eyes
           ,
           and
           a
           Stone
           in
           his
           heart
           ;
           and
           in
           that
           condition
           God
           leaves
           him
           ,
           not
           imparting
           to
           him
           such
           enlightning
           and
           mollifying
           Grace
           as
           he
           doth
           unto
           the
           Elect.
           Not
           such
           enlightning
           Grace
           ;
           and
           hence
           Reprobates
           
           are
           called
           
             blinded
             ones
             ,
             Rom.
          
           11.
           7.
           nor
           such
           mollifying
           Grace
           ,
           and
           hence
           they
           are
           called
           
             hardened
             ones
             ,
             Rom.
          
           9.
           18.
           
           In
           this
           Negative
           blinding
           and
           hardening
           ,
           doth
           properly
           and
           formally
           consist
           the
           Permission
           of
           final
           sin
           .
           For
           as
           God
           doth
           impede
           Final
           sin
           in
           the
           Elect
           ,
           by
           irradiating
           and
           softning
           them
           by
           his
           Grace
           ;
           so
           he
           doth
           permit
           Final
           sin
           in
           the
           Reprobate
           by
           not
           irradiating
           and
           softning
           them
           thereby
           .
        
         
           2.
           
           Judicando
           ;
           or
           by
           way
           of
           penal
           infliction
           .
           After
           many
           rebellions
           against
           light
           ,
           God
           at
           last
           gives
           men
           up
           
             to
             a
             reprobate
             mind
          
           ,
           void
           of
           all
           spiritual
           judgment
           ;
           
             to
             a
             fat
             heart
          
           ,
           void
           of
           all
           spiritual
           sense
           ;
           
             to
             a
             spirit
             of
             slumber
          
           ,
           such
           as
           wakes
           not
           under
           the
           loud
           calls
           and
           roaring
           judgments
           of
           Heaven
           ;
           to
           a
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           a
           brawny
           hardness
           and
           sensless
           obduration
           ,
           such
           as
           feels
           nothing
           ,
           no
           not
           the
           weighty
           mountains
           of
           sin
           and
           wrath
           lying
           on
           the
           soul.
           And
           this
           he
           doth
           partly
           by
           a
           tradition
           to
           Satan
           ,
           who
           rules
           in
           darkness
           and
           hardness
           ,
           and
           hath
           a
           wonderful
           art
           to
           promote
           and
           aggravate
           both
           these
           in
           the
           children
           of
           disobedience
           ;
           partly
           by
           a
           giving
           them
           up
           to
           their
           own
           lusts
           ,
           which
           are
           the
           most
           intimate
           
           Devils
           of
           all
           ,
           and
           by
           degrees
           put
           out
           the
           eyes
           ,
           and
           obstinate
           the
           hearts
           of
           men
           ;
           partly
           by
           presenting
           such
           objects
           as
           occasionally
           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
           Reprobation
           of
           sinners
           issues
           from
           the
           Sovereignty
           and
           Justice
           thereof
           .
           The
           Reprobation
           of
           sin
           is
           universal
           ,
           and
           without
           any
           distinction
           of
           persons
           ;
           God
           hates
           sin
           where-ever
           it
           be
           ,
           be
           it
           in
           his
           own
           beloved
           Jedidiahs
           ,
           't
           is
           
             an
             abominable
             thing
             ,
             such
             as
             his
             soul
             abhorrs
             :
          
           but
           the
           Reprobation
           of
           sinners
           is
           particular
           ;
           Esau
           and
           not
           Jacob
           was
           hated
           ;
           Judas
           and
           not
           Peter
           was
           a
           Son
           of
           perdition
           .
           Indeed
           he
           that
           denies
           particular
           Reprobation
           ,
           must
           by
           necessary
           consequence
           deny
           particular
           Election
           ;
           and
           he
           that
           asserts
           an
           Election
           of
           some
           individual
           persons
           ,
           doth
           ,
           
             in
             eodem
             rationis
             signo
          
           ,
           assert
           a
           Reprobation
           of
           others
           .
        
         
           2.
           
           What
           are
           they
           for
           Quality
           ?
           I
           answer
           in
           two
           particulars
           .
        
         
           1.
           
           Reprobation
           ,
           as
           to
           the
           first
           and
           second
           Acts
           thereof
           ,
           viz.
           Preterition
           ,
           and
           Permission
           of
           final
           sin
           ,
           respects
           them
           as
           lying
           in
           the
           corrupt
           Mass.
           This
           appears
           by
           those
           Names
           and
           Titles
           whereby
           Reprobation
           is
           set
           forth
           and
           described
           in
           Scripture
           :
           there
           
             't
             is
             hatred
          
           ,
           and
           God
           hates
           none
           but
           sinners
           ;
           
             't
             is
             hardening
          
           ,
           
           and
           God
           hardens
           none
           but
           such
           as
           are
           in
           a
           corrupt
           estate
           ;
           
             't
             is
             abjection
             or
             casting
             away
          
           ,
           and
           God
           doth
           not
           cast
           away
           an
           upright
           one
           ,
           or
           a
           man
           standing
           in
           integrity
           ;
           
             't
             is
             ,
             not
             knowing
          
           ,
           and
           God
           knows
           and
           approves
           every
           sinless
           creature
           ;
           
             't
             is
             ,
             not
             shewing
             mercy
          
           ,
           and
           that
           supposes
           men
           to
           lie
           in
           a
           state
           of
           misery
           ,
           or
           else
           they
           are
           not
           capable
           of
           mercy
           ,
           or
           the
           denial
           thereof
           .
           Wherefore
           I
           conceive
           that
           in
           Preterition
           ,
           and
           Permission
           of
           final
           sin
           ,
           men
           are
           considered
           as
           lying
           in
           a
           corrupt
           and
           undone
           Condition
           .
        
         
           2.
           
           Reprobation
           ,
           as
           to
           its
           third
           Act
           ,
           viz.
           the
           decreeing
           of
           Damnation
           ,
           respects
           them
           as
           final
           sinners
           .
           'T
           is
           true
           ,
           every
           sin
           ,
           as
           sin
           ,
           is
           in
           it self
           intrinsecally
           meritorious
           of
           Damnation
           ;
           but
           through
           Gospel
           Grace
           in
           Jesus
           Christ
           ,
           no
           sin
           but
           such
           as
           is
           final
           ,
           doth
           actually
           produce
           Damnation
           .
           God
           condemns
           none
           but
           for
           final
           sin
           ,
           and
           decrees
           to
           condemn
           none
           but
           for
           it
           .
           Those
           vessels
           of
           wrath
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             fitted
             to
             destruction
             ,
             Rom.
          
           9.
           22.
           are
           (
           as
           I
           take
           it
           )
           final
           sinners
           only
           .
           Great
           sinners
           may
           be
           vessels
           of
           Mercy
           ,
           and
           repent
           unto
           Life
           Eternal
           ;
           but
           final
           sinners
           are
           vessels
           of
           Wrath
           and
           fitted
           to
           destruction
           .
           God
           swears
           by
           his
           
           life
           ,
           
             that
             he
             hath
             no
             pleasure
             in
             the
             death
             of
             the
             wicked
             ,
             Ezek.
          
           33.
           11.
           not
           unless
           he
           be
           a
           final
           sinner
           ,
           in
           whom
           there
           is
           no
           true
           turning
           or
           repenting
           :
           not
           in
           such
           a
           way
           as
           to
           leave
           no
           place
           or
           room
           at
           all
           for
           Conversion
           ;
           for
           the
           sinners
           turn
           is
           in
           the
           Text
           opposed
           to
           his
           death
           ,
           and
           opposed
           as
           a
           thing
           more
           destrable
           to
           God
           than
           his
           death
           .
           Should
           the
           Decree
           of
           Damnation
           objectively
           terminate
           on
           a
           sinner
           ,
           merely
           as
           a
           sinner
           ,
           there
           could
           be
           no
           place
           or
           room
           for
           Repentance
           ;
           but
           if
           it
           terminate
           on
           him
           as
           a
           final
           sinner
           ,
           there
           is
           no
           such
           obstruction
           at
           all
           .
           Wherefore
           I
           conceive
           ,
           that
           as
           God
           condemns
           none
           but
           for
           final
           sin
           ,
           so
           he
           decrees
           to
           condemn
           none
           but
           for
           the
           same
           ;
           and
           by
           consequence
           ,
           that
           Decree
           respects
           them
           as
           final
           sinners
           ,
           that
           is
           ,
           they
           are
           first
           considered
           as
           final
           sinners
           ,
           and
           then
           the
           Decree
           of
           Damnation
           terminates
           on
           them
           .
        
         
           Object
           .
           But
           here
           an
           Objection
           meets
           me
           ;
           God
           condemns
           none
           but
           final
           sinners
           ,
           and
           decrees
           to
           condemn
           none
           but
           such
           ;
           yet
           hence
           it
           follows
           not
           ,
           that
           the
           Decree
           of
           Damnation
           respects
           them
           as
           final
           Sinners
           ,
           or
           that
           they
           were
           considered
           as
           such
           antecedently
           to
           that
           Decree
           :
           for
           God
           
           saves
           none
           but
           final
           believers
           ,
           and
           decrees
           to
           save
           none
           but
           such
           ;
           yet
           from
           thence
           it
           follows
           not
           ,
           that
           the
           Decree
           of
           Salvation
           respects
           them
           as
           final
           Believers
           ,
           or
           that
           they
           were
           considered
           as
           such
           antecedently
           to
           that
           Decree
           :
           for
           (
           as
           hath
           been
           laid
           down
           before
           )
           Faith
           and
           Salvation
           are
           comprized
           in
           one
           and
           the
           same
           Decree
           ;
           and
           therefore
           there
           is
           no
           antecedency
           of
           Faith
           to
           Salvation
           in
           the
           very
           Decree
           ,
           but
           only
           in
           the
           execution
           thereof
           .
        
         
           Answ.
           To
           which
           Objection
           I
           answer
           ,
           That
           between
           the
           two
           Cases
           there
           is
           a
           triple
           difference
           ,
           which
           (
           if
           considered
           )
           will
           make
           it
           appear
           ,
           that
           the
           consequence
           which
           fails
           in
           the
           one
           case
           ,
           doth
           hold
           good
           in
           the
           other
           .
        
         
           1.
           
           These
           two
           Propositions
           [
           God
           decrees
           to
           save
           none
           but
           final
           Believers
           ,
           and
           ,
           God
           decrees
           to
           damn
           none
           but
           final
           Sinners
           ]
           must
           be
           taken
           in
           a
           different
           meaning
           .
           When
           we
           say
           ,
           God
           decrees
           to
           save
           none
           but
           final
           Believers
           ,
           the
           meaning
           is
           not
           ,
           final
           Believers
           so
           preconsidered
           antecedently
           to
           that
           Decree
           ;
           for
           Faith
           and
           Salvation
           are
           comprized
           in
           one
           Decree
           ;
           but
           final
           Believers
           so
           to
           be
           made
           by
           force
           of
           that
           Decree
           .
           But
           when
           we
           say
           ,
           
           God
           decrees
           to
           damn
           none
           but
           final
           Sinners
           ,
           the
           meaning
           is
           not
           ,
           final
           Sinners
           so
           to
           be
           made
           by
           force
           of
           that
           Decree
           ;
           for
           God's
           Decree
           makes
           no
           man
           a
           final
           Sinner
           ;
           but
           final
           Sinners
           so
           preconsidered
           antecedently
           to
           that
           Decree
           .
           Wherefore
           ,
           from
           that
           Proposition
           ,
           [
           God
           decrees
           to
           save
           none
           but
           final
           Believers
           ]
           it
           cannot
           be
           concluded
           that
           the
           Decree
           of
           Salvation
           respects
           them
           as
           final
           Believers
           :
           but
           (
           because
           of
           the
           different
           meaning
           )
           from
           that
           other
           Proposition
           ,
           [
           God
           decrees
           to
           damn
           none
           but
           final
           Sinners
           ]
           it
           may
           be
           rightly
           concluded
           ,
           that
           the
           Decree
           of
           Damnation
           respects
           them
           as
           final
           Sinners
           .
        
         
           2.
           
           There
           is
           an
           immediate
           contact
           between
           Grace
           and
           Glory
           ;
           hence
           these
           two
           may
           very
           aptly
           be
           comprized
           in
           one
           Decree
           ,
           and
           if
           so
           ,
           final
           Faith
           is
           not
           preconsidered
           to
           the
           Decree
           of
           Salvation
           .
           But
           between
           Preterition
           or
           Permission
           of
           sin
           and
           Damnation
           there
           is
           no
           immediate
           contact
           ;
           for
           the
           Act
           of
           the
           Creature
           ,
           even
           his
           final
           sin
           ,
           comes
           between
           :
           hence
           Preterition
           or
           Permission
           and
           Damnation
           cannot
           (
           according
           to
           our
           understanding
           )
           be
           congruously
           comprized
           in
           one
           Decree
           ,
           but
           in
           distinct
           Decrees
           ;
           and
           if
           so
           ,
           final
           sin
           is
           preconsidered
           to
           the
           Decree
           of
           Damnation
           .
           
           For
           no
           sooner
           doth
           the
           Decree
           of
           Preterition
           and
           Permission
           pass
           in
           the
           divine
           Will
           ,
           but
           therein
           ,
           as
           in
           a
           Glass
           ,
           there
           is
           a
           Prescience
           of
           final
           Sin
           ;
           and
           thereupon
           passes
           the
           Decree
           of
           Damnation
           .
           But
           you
           'l
           say
           ;
           Neither
           is
           there
           such
           an
           immediate
           contact
           between
           Grace
           and
           Glory
           ,
           as
           you
           assert
           ;
           for
           between
           the
           donation
           of
           Grace
           and
           Glory
           the
           act
           of
           the
           Creature
           ,
           viz.
           final
           Faith
           ,
           doth
           intervene
           .
           I
           answer
           ;
           'T
           is
           true
           ,
           it
           doth
           intervene
           ,
           but
           as
           a
           fruit
           or
           effect
           of
           that
           Donation
           ;
           it
           doth
           intervene
           ,
           but
           that
           Donation
           hath
           a
           Causal
           influence
           and
           attingency
           into
           the
           Creatures
           Act
           ,
           and
           its
           Perseverance
           :
           wherefore
           it
           so
           intervenes
           as
           not
           to
           break
           the
           immediate
           contact
           in
           the
           least
           measure
           .
           But
           between
           Preterition
           or
           Permission
           and
           Damnation
           the
           Creatures
           Act
           ,
           viz.
           final
           Sin
           ,
           doth
           intervene
           ,
           not
           as
           an
           effect
           of
           Preterition
           or
           Permission
           ,
           but
           as
           a
           fruit
           of
           man's
           corrupted
           and
           depraved
           Will
           ;
           and
           that
           intervention
           cannot
           stand
           with
           an
           immediate
           contact
           .
           Wherefore
           there
           being
           distinct
           Decrees
           ,
           first
           Preterition
           and
           Permission
           are
           decreed
           ,
           and
           then
           (
           upon
           the
           prescience
           of
           final
           Sin
           )
           Damnation
           .
        
         
           3.
           
           The
           third
           difference
           is
           that
           of
           the
           
           Apostle
           ,
           
             The
             wages
             of
             sin
             is
             death
             ,
             but
             the
             gift
             of
             God
             is
             eternal
             life
             through
             Jesus
             Christ
             our
             Lord
             ,
             Rom.
          
           6.
           23.
           
           Eternal
           Life
           is
           a
           gift
           freely
           given
           ;
           therefore
           the
           consideration
           of
           final
           Faith
           is
           not
           a
           prerequisite
           to
           the
           Decree
           of
           Salvation
           :
           But
           Death
           is
           wages
           exacted
           by
           the
           intrinsecal
           merit
           of
           Sin
           ,
           and
           paid
           only
           to
           a
           final
           Sinner
           ;
           therefore
           the
           consideration
           of
           final
           sin
           is
           a
           prerequisite
           to
           the
           Decree
           of
           Damnation
           ;
           without
           that
           consideration
           I
           see
           not
           how
           it
           can
           be
           decreed
           as
           Wages
           .
           But
           you
           'l
           say
           ,
           Is
           not
           Eternal
           Life
           also
           a
           Reward
           of
           Faith
           and
           Holiness
           ?
           and
           how
           then
           can
           that
           be
           decreed
           as
           a
           Reward
           without
           a
           preconsideration
           of
           these
           ?
           I
           answer
           ;
           Eternal
           Life
           is
           a
           Reward
           ,
           but
           't
           is
           a
           Reward
           of
           pure
           Grace
           ,
           't
           is
           Grace
           upon
           Grace
           ,
           glorifying
           Grace
           upon
           sanctifying
           ;
           therefore
           to
           the
           Decreeing
           thereof
           ,
           as
           a
           Reward
           ,
           it
           suffices
           that
           it
           be
           decreed
           to
           Believers
           and
           Saints
           .
           Not
           Believers
           and
           Saints
           so
           preconsidered
           to
           that
           Decree
           ;
           for
           Grace
           and
           Glory
           (
           being
           both
           mere
           gifts
           ,
           and
           gifts
           of
           immediate
           contact
           )
           are
           comprized
           in
           one
           Decree
           ;
           but
           Believers
           and
           Saints
           so
           to
           be
           made
           by
           force
           of
           that
           Decree
           ,
           and
           so
           to
           be
           made
           before
           they
           wear
           the
           Crown
           .
           This
           is
           enough
           in
           the
           decreeing
           
           of
           a
           Reward
           so
           purely
           gratuitous
           .
           But
           in
           Eternal
           Death
           there
           is
           nothing
           at
           all
           gratuitous
           ;
           all
           is
           mere
           wages
           and
           pay
           for
           Sin
           ,
           Sin
           doth
           really
           and
           intrinsecally
           merit
           it
           .
           Wherefore
           Eternal
           death
           ,
           as
           such
           wages
           ,
           is
           decreed
           only
           to
           final
           Sinners
           .
           Not
           final
           Sinners
           so
           to
           be
           made
           by
           force
           of
           God's
           Decree
           ,
           for
           that
           makes
           no
           man
           a
           final
           Sinner
           ;
           but
           final
           Sinners
           so
           preconsidered
           to
           the
           Decree
           of
           Damnation
           :
           for
           ,
           without
           that
           preconsideration
           ,
           it
           is
           not
           ,
           as
           I
           conceive
           ,
           decreeable
           as
           wages
           or
           pay
           due
           unto
           them
           .
        
         
           To
           shut
           up
           this
           point
           in
           a
           word
           .
           Reprobation
           ,
           as
           to
           the
           Decree
           of
           Preterition
           and
           Permission
           ,
           respects
           men
           as
           lapsed
           Sinners
           ;
           and
           as
           to
           the
           Decree
           of
           Damnation
           ,
           respects
           them
           as
           final
           Sinnets
           .
        
         
           4.
           
           What
           is
           the
           Impulsive
           Cause
           of
           Reprobation
           ?
           To
           which
           I
           make
           answer
           .
        
         
           1.
           
           As
           for
           the
           Decree
           of
           Preterition
           and
           Permission
           of
           final
           Sin
           ,
           it
           is
           from
           God's
           Will
           ,
           as
           cloathed
           with
           supreme
           Sovereignty
           .
           God
           passeth
           by
           and
           hardneth
           whom
           he
           will.
           This
           appears
           in
           two
           particulars
           .
        
         
           1.
           
           First
           ,
           God
           doth
           not
           give
           so
           much
           as
           the
           Gospel-means
           unto
           some
           men
           .
           
             He
             suffered
             all
             nations
             to
             walk
             in
             their
             own
             ways
             ,
             Acts
          
           14.
           16.
           
           Some
           sin
           and
           perish
           without
           
           Law
           or
           Gospel
           ;
           all
           the
           Law
           they
           have
           is
           the
           dark
           glimmering
           of
           Nature
           ,
           and
           all
           the
           Gospel
           they
           have
           is
           the
           patience
           and
           goodness
           of
           God
           leading
           to
           Repentance
           .
           The
           Sun
           ,
           Moon
           and
           Stars
           
             are
             divided
             to
             all
             nations
             ,
             Dent.
          
           4.
           19.
           but
           Jesus
           Christ
           ,
           a
           Sun
           of
           infinite
           light
           and
           lustre
           ,
           shines
           in
           a
           narrower
           compass
           on
           the
           earth
           than
           the
           finite
           Sun
           ;
           the
           Moon
           is
           lesser
           than
           the
           Earth
           ,
           the
           visible
           Church
           than
           the
           World
           of
           Men.
           The
           Apostles
           ,
           those
           Stars
           of
           light
           ,
           
             must
             not
             shine
             in
             Asia
             and
             Bithynia
             ,
             Acts
          
           16.
           6
           ,
           7.
           
           By
           what
           way
           is
           this
           Evangelical
           Light
           parted
           ?
           Surely
           by
           the
           divine
           Will
           alone
           ;
           the
           difference
           is
           not
           from
           the
           worthiness
           or
           unworthiness
           of
           men
           :
           for
           those
           in
           Asia
           and
           Bithynia
           were
           as
           good
           as
           others
           .
           Christ
           was
           manifested
           to
           a
           Thief
           ,
           and
           not
           to
           a
           Socrates
           or
           Plato
           .
           Rebellious
           Israel
           hath
           the
           light
           of
           the
           Word
           in
           it
           ,
           and
           a
           more
           flexible
           Nation
           ,
           which
           would
           hearken
           thereunto
           ,
           wants
           it
           ,
           Ezek.
           3.
           6
           ,
           7.
           
           Impenitent
           Corazin
           and
           Bethsaida
           have
           a
           visible
           Deity
           before
           them
           in
           Christ's
           Miracles
           ,
           when
           poor
           Tyre
           and
           Sidon
           ,
           much
           nearer
           to
           Repentance
           ,
           hath
           it
           not
           ,
           Matth.
           11.
           21.
           
           In
           all
           which
           the
           sovereign
           Will
           of
           God
           is
           to
           be
           adored
           ;
           for
           that
           is
           it
           which
           divideth
           
           between
           the
           Light
           and
           the
           Darkness
           .
        
         
           2.
           
           In
           the
           Visible
           Church
           ,
           the
           Orb
           of
           Gospel-light
           ,
           God
           doth
           not
           give
           saving
           Grace
           unto
           all
           .
           'T
           is
           true
           ,
           the
           mercy
           of
           God
           is
           so
           immense
           ,
           that
           all
           the
           sins
           of
           men
           are
           but
           as
           the
           drop
           of
           the
           bucket
           to
           it
           ;
           the
           Blood
           of
           God
           is
           so
           meritorious
           ,
           that
           all
           the
           crimson
           Crimes
           in
           the
           World
           are
           as
           nothing
           to
           it
           ;
           and
           the
           Spirit
           of
           God
           is
           so
           almighty
           ,
           that
           all
           the
           chains
           of
           hardness
           and
           unbelief
           fall
           off
           before
           his
           converting
           Grace
           .
           Nevertheless
           this
           immense
           Mercy
           doth
           not
           pardon
           all
           ;
           this
           meritorious
           Blood
           doth
           not
           wash
           all
           ;
           nor
           this
           almighty
           Spirit
           doth
           not
           convert
           all
           unto
           God.
           Oh
           the
           wonderful
           Abyss
           of
           the
           divine
           Counsel
           !
           All
           men
           naturally
           lie
           in
           bloody
           pollution
           ,
           and
           God
           saith
           to
           one
           ,
           Live
           ,
           and
           not
           to
           another
           ;
           all
           are
           as
           it
           were
           one
           entire
           Rock
           of
           obstinacy
           against
           God
           ,
           and
           he
           calls
           
           Abraham's
           children
           out
           of
           one
           part
           of
           the
           Rock
           ,
           and
           leaves
           all
           the
           rest
           to
           be
           Rock
           still
           .
           All
           are
           dead
           in
           sins
           and
           trespasses
           ,
           nay
           ,
           and
           sealed
           up
           in
           their
           Graves
           with
           a
           stone
           of
           hardness
           and
           unbelief
           ;
           and
           one
           Grave-stone
           is
           rolled
           away
           ,
           and
           the
           dead
           under
           it
           raised
           up
           by
           almighty
           Grace
           ,
           and
           not
           another
           .
           External
           Revelation
           is
           all
           over
           the
           Church
           ,
           
           why
           is
           not
           the
           inward
           holy
           Unction
           so
           too
           ?
           The
           Gospel
           sounds
           in
           every
           Ear
           ,
           why
           do
           not
           all
           hear
           and
           learn
           of
           the
           Father
           ?
           The
           Gospel
           calls
           and
           knocks
           at
           every
           door
           ,
           why
           are
           not
           the
           Demonstrations
           of
           the
           Spirit
           ,
           and
           the
           drawings
           of
           the
           Father
           in
           every
           heart
           ?
           The
           Gospel
           says
           in
           general
           ,
           Whosoever
           will
           ,
           may
           take
           the
           Water
           of
           Life
           freely
           ,
           why
           doth
           not
           God
           work
           the
           Will
           in
           all
           ?
           Why
           are
           any
           
             dimissi
             libero
             arbitrio
          
           ,
           left
           to
           the
           miserable
           servitude
           of
           their
           own
           free
           Will
           ?
           Here
           there
           is
           no
           other
           resolution
           but
           that
           of
           the
           Apostle
           ,
           
             He
             will
             have
             mercy
             on
             whom
             he
             will
             have
             mercy
             ,
             and
             whom
             he
             will
             he
             hardneth
          
           ;
           and
           beyond
           this
           we
           can
           only
           wonder
           ,
           and
           
             in
             quodam
             mentis
             excessu
          
           cry
           out
           ,
           
             Oh
             the
             depth
             !
             Cur
             hoc
             illi
             operetur
          
           (
           saith
           St.
           
             Austin
             )
             illi
             non
             operetur
          
           ,
           
           
             metuentem
             me
             &
             trementem
             judicia
             ejus
             inscrutabilia
             &
             incomprehensibilia
             nolo
             interroges
             ,
             quia
             quod
             lego
             ercdo
             &
             revereor
             ,
             non
             autem
             discutio
             .
          
           And
           ,
           
             Ne
             dicas
             Deo
             interrogando
             ,
             Quae
             est
             voluntas
             tua
             ?
             sed
             tremendo
             ,
             Fiat
             voluntas
             tua
             .
          
           And
           again
           ;
           
             Posset
             Deus
          
           (
           saith
           he
           of
           wicked
           men
           )
           
             ipsorum
             voluntatem
             in
             bonum
             convertere
             ,
             quoniam
             Omnipotens
             est
             ;
             posset
             planè
             ,
             cur
             ergo
             non
             fecit
             ?
             quia
             noluit
             ;
             cur
             noluerit
             ?
          
           
           
             penès
             ipsum
             est
          
           .
           If
           there
           were
           any
           thing
           
             extra
             Deum
          
           moving
           him
           to
           the
           Decree
           of
           Preterition
           and
           Permission
           ,
           it
           must
           needs
           be
           sin
           ,
           either
           Original
           or
           Actual
           ,
           or
           final
           Impenitency
           and
           Infidelity
           therein
           ;
           but
           none
           of
           all
           these
           moved
           God
           thereunto
           :
           Not
           Original
           sin
           ;
           for
           this
           is
           the
           common
           blood
           wherein
           all
           men
           ,
           Elect
           as
           well
           as
           Reprobate
           ,
           lie
           by
           nature
           .
           And
           this
           is
           St.
           
             Ambrose's
             Mirum
          
           ,
           touching
           Infants
           ;
           
             Ubi
             actio
             non
             offendit
             ,
             ubi
             arbitrium
             non
             resistit
             ,
             ubi
             eadem
          
           
           
             miseria
             ,
             similis
             imbecillitas
             ,
             causa
             communis
             est
             ,
             non
             unum
             esse
             de
             tanta
             parilitate
             judicem
             ;
             quales
             reprobat
             abdicatio
             ,
             tales
             adoptat
             Electio
             .
          
           Indeed
           Original
           Sin
           makes
           all
           men
           reprobable
           ;
           for
           all
           are
           by
           nature
           Children
           of
           wrath
           ,
           Transgressors
           from
           the
           womb
           ,
           an
           unclean
           and
           corrupt
           Seed
           ,
           lying
           in
           bloody
           and
           abominable
           pollution
           ;
           fit
           and
           worthy
           to
           be
           put
           away
           from
           the
           holy
           One
           as
           dross
           ,
           and
           for
           ever
           to
           be
           cast
           out
           into
           utter
           darkness
           :
           but
           it
           makes
           no
           man
           a
           Reprobate
           ;
           for
           the
           Elect
           are
           as
           deep
           in
           this
           filthy
           mire
           as
           others
           .
           Nor
           yet
           doth
           Actual
           sin
           do
           it
           ;
           for
           Jacob
           was
           loved
           and
           Esau
           hated
           before
           they
           had
           done
           good
           or
           evil
           .
           Artaxerxes
           decreed
           that
           Jerusalem
           should
           
           not
           be
           built
           again
           ,
           because
           upon
           search
           of
           his
           Records
           he
           found
           that
           it
           had
           been
           a
           rebellious
           City
           ,
           Ezra
           4.
           19
           ,
           21.
           
           Should
           God
           have
           founded
           his
           Decree
           of
           Preterition
           and
           Non-election
           on
           a
           Prescience
           of
           humane
           Rebellion
           ,
           the
           holy
           City
           of
           the
           Church
           had
           never
           been
           built
           ,
           nor
           the
           divine
           Image
           ever
           repaired
           therein
           :
           All
           men
           had
           eternally
           lay
           as
           Sodom
           and
           Gomorrah
           in
           the
           dust
           and
           rubbish
           of
           
           Adam's
           Fall
           ,
           with
           a
           line
           of
           spiritual
           confusion
           stretched
           upon
           them
           .
           Who
           is
           there
           that
           lives
           and
           sins
           not
           ?
           What
           man
           on
           earth
           hath
           not
           rebelled
           ,
           and
           vexed
           God's
           holy
           Spirit
           ?
           Even
           little
           Infants
           rebelled
           
             in
             voluntate
             Adae
          
           ;
           and
           besides
           ,
           
             Imbecillitas
             membrorum
             infantilium
             innocens
             est
             ,
             non
             animus
             infantium
             .
          
           Neither
           yet
           doth
           final
           Impenitency
           and
           Infidelity
           do
           it
           ;
           for
           there
           is
           no
           final
           Impenitency
           and
           Infidelity
           but
           such
           as
           is
           permitted
           ;
           and
           permitted
           it
           is
           not
           ,
           but
           out
           of
           the
           Decree
           of
           Preterition
           and
           Permission
           ;
           wherefore
           that
           Decree
           cannot
           be
           caused
           thereby
           .
           Final
           Impenitency
           and
           Infidelity
           may
           be
           considered
           two
           ways
           ;
           either
           as
           being
           in
           actual
           existence
           ,
           or
           else
           as
           foreseen
           by
           the
           divine
           Prescience
           :
           but
           neither
           way
           doth
           it
           cause
           the
           Decree
           of
           Preterition
           and
           Permission
           ,
           
           but
           presuppose
           the
           same
           .
           Not
           as
           it
           is
           in
           actual
           existence
           ;
           for
           final
           Impenitency
           &
           Infidelity
           come
           into
           being
           after
           Permission
           ,
           and
           Permission
           flows
           out
           of
           the
           Decree
           ;
           wherefore
           final
           Impenitency
           and
           Infidelity
           coming
           after
           Permission
           ,
           are
           not
           the
           Cause
           of
           the
           Decree
           out
           of
           which
           Permission
           doth
           issue
           .
           Nor
           yet
           as
           it
           is
           foreseen
           by
           the
           divine
           Prescience
           ;
           for
           the
           Decree
           of
           Preterition
           and
           Permission
           is
           that
           very
           Glass
           wherein
           final
           Impenitency
           and
           Infidelity
           are
           foreseen
           :
           for
           had
           God
           made
           no
           Decree
           of
           Preterition
           and
           Permission
           ,
           he
           had
           seen
           all
           men
           repenting
           and
           believing
           ,
           as
           the
           fruit
           of
           his
           effectual
           Grace
           unto
           all
           ;
           had
           he
           made
           that
           Decree
           universally
           touching
           all
           ,
           he
           had
           seen
           no
           man
           repenting
           and
           believing
           .
           Wherefore
           final
           Impenitency
           and
           Infidelity
           ,
           as
           foreseen
           ,
           do
           not
           cause
           but
           presuppose
           the
           Decree
           .
           In
           a
           word
           ;
           I
           conclude
           ,
           That
           the
           Decree
           of
           Preterition
           and
           Permission
           doth
           merely
           depend
           upon
           the
           supreme
           and
           sovereign
           Will
           of
           God.
           Neither
           is
           there
           any
           colour
           of
           Injustice
           in
           all
           this
           ;
           for
        
         
           1.
           
           Non-electio
           (
           as
           Suarez
           hath
           it
           )
           
             non
             est
             poena
             ,
             ut
             culpam
             praerequir
             at
             ;
             sed
             est
             quaedam
             negatio
             gratuiti
             beneficii
             ,
             quod
             Deus
             ut
             supremus
             Dominus
             negare
             potest
             .
          
           God
           
           may
           do
           what
           he
           will
           with
           his
           own
           ;
           Election
           (
           the
           
             primum
             indebitum
          
           )
           is
           God's
           own
           ,
           therefore
           he
           may
           pass
           by
           whom
           he
           pleaseth
           :
           the
           holy
           Spirit
           (
           the
           fountain
           of
           all
           Faith
           and
           Repentance
           )
           is
           God's
           own
           ,
           therefore
           it
           may
           breath
           only
           where
           it
           lists
           .
           All
           Souls
           and
           Graces
           are
           God's
           own
           ;
           therefore
           he
           may
           infuse
           or
           not
           infuse
           Graces
           into
           Souls
           
             ad
             placitum
          
           .
           Neither
           is
           it
           imaginable
           that
           God
           should
           be
           obliged
           to
           give
           restituent
           Grace
           to
           fallen
           Man
           ,
           when
           he
           was
           not
           obliged
           to
           give
           custodient
           Grace
           to
           the
           innocent
           Angels
           .
           If
           Faith
           and
           Repentance
           are
           the
           gifts
           of
           God
           ,
           may
           he
           not
           suspend
           them
           ?
           If
           he
           be
           bound
           to
           give
           them
           ,
           why
           is
           there
           
             ae
             peradventure
          
           put
           upon
           some
           mens
           Repentance
           ,
           2
           Tim.
           2.
           25
           ?
           Why
           
             a
             cannot
          
           upon
           some
           mens
           Faith
           ,
           John
           12.
           39
           ?
           Why
           
             a
             perhaps
          
           upon
           some
           mens
           Forgiveness
           ,
           Acts
           8.
           22
           ?
           Why
           aforbidding
           upon
           the
           means
           of
           Grace
           ,
           Acts
           16.
           6
           ?
           Why
           
             a
             manifestation
             to
             disciples
             and
             not
             to
             the
             world
             ,
             Joh.
          
           14.
           22
           ?
           Why
           
             a
             Revelation
             to
             babes
             and
             not
             to
             the
             wise
             and
             prudent
             ,
             Matth.
          
           11.
           25
           ?
           In
           short
           ;
           God's
           Election
           must
           be
           either
           arbitrary
           or
           necessary
           ;
           If
           necessary
           ,
           how
           is
           his
           Election
           free
           ?
           If
           arbitrary
           ,
           how
           is
           Non-election
           unjust
           ?
           The
           donation
           of
           Faith
           
           and
           Repentance
           must
           be
           Grace
           or
           Debt
           ;
           If
           Debt
           ,
           why
           is
           not
           the
           Veil
           off
           from
           every
           Eye
           ,
           and
           the
           Stone
           out
           of
           every
           Heart
           ?
           Why
           is
           not
           Grace
           as
           common
           as
           Nature
           ,
           and
           Saintship
           as
           Humanity
           ?
           But
           if
           Grace
           ,
           then
           where
           it
           is
           conferred
           ,
           it
           is
           freely
           conferred
           out
           of
           self-moving
           mercy
           ;
           and
           where
           it
           is
           denied
           ,
           it
           is
           justly
           denied
           out
           of
           unaccountable
           sovereignty
           .
        
         
           2.
           
           In
           the
           Permission
           of
           final
           sin
           there
           is
           much
           of
           Sovereignty
           ,
           but
           nothing
           of
           Injustice
           ;
           the
           great
           God
           is
           
             absolutus
             faber
             suae
             permissionis
          
           ;
           he
           could
           let
           legions
           of
           Angels
           at
           once
           drop
           out
           of
           Heaven
           into
           Hell
           ;
           he
           could
           let
           innocent
           Adam
           (
           as
           rare
           a
           piece
           as
           he
           was
           )
           break
           himself
           all
           to
           shivers
           by
           a
           fall
           ;
           and
           what
           may
           he
           not
           permit
           sinful
           Worms
           to
           do
           ?
           What
           are
           Creatures
           to
           him
           ?
           If
           they
           miscarry
           ,
           how
           many
           thousand
           thousand
           Worlds
           are
           there
           in
           the
           bosom
           of
           his
           Omnipotence
           ?
           If
           he
           suffer
           all
           Nations
           to
           walk
           in
           their
           own
           ways
           ,
           he
           doth
           but
           let
           a
           drop
           fall
           off
           the
           Bucket
           ,
           or
           a
           small
           dust
           fly
           off
           the
           ballance
           ;
           he
           doth
           but
           leave
           Vanity
           to
           its
           own
           lightness
           ,
           and
           a
           
           Quasi-nothing
           to
           its
           own
           nullity
           and
           defectibility
           .
           If
           he
           suffer
           sinful
           Man
           to
           run
           into
           sin
           ,
           and
           that
           finally
           ,
           he
           doth
           but
           leave
           the
           Dog
           to
           his
           own
           vomit
           ,
           the
           
           Swine
           to
           his
           own
           mire
           ,
           the
           Viper
           to
           his
           own
           poyson
           ,
           a
           corrupted
           piece
           of
           old
           Adam
           to
           act
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           out
           of
           his
           own
           ,
           as
           the
           Expression
           is
           ,
           Joh.
           8.
           44.
           
           He
           doth
           but
           let
           the
           fountain
           of
           blood
           flow
           out
           ,
           the
           corrupt
           flesh
           putrifie
           ,
           the
           vitious
           womb
           of
           concupiscence
           conceive
           and
           bring
           forth
           ,
           and
           the
           depraved
           Will
           of
           man
           forge
           out
           its
           own
           iniquities
           ,
           and
           fetter
           and
           intangle
           it self
           with
           the
           cords
           and
           bonds
           of
           its
           own
           voluntary
           rebellions
           ;
           and
           what
           Injustice
           can
           be
           in
           all
           this
           ?
           especially
           seeing
           this
           Permission
           is
           not
           a
           subtraction
           of
           any
           inherent
           Grace
           ,
           but
           only
           a
           suspension
           of
           assistent
           Grace
           as
           
             de
             facto
          
           would
           impede
           sin
           .
           If
           God
           be
           bound
           to
           afford
           such
           Grace
           ,
           where
           is
           the
           Charter
           of
           that
           engagement
           ?
           If
           he
           be
           not
           bound
           thereunto
           ,
           where
           is
           the
           Injustice
           of
           that
           suspension
           ?
           The
           Saints
           before
           a
           temptation
           ,
           cast
           down
           their
           Souls
           before
           God
           and
           cry
           out
           ,
           
             Nèinducas
             ,
             Lead
             us
             not
             into
             temptation
          
           ;
           and
           after
           a
           victory
           ,
           they
           
             cast
             down
             their
             Crowns
             before
             him
             ,
          
           and
           sing
           out
           ,
           
             Thanks
             be
             to
             God
             who
             giveth
             us
             the
             victory
             through
             Jesus
             Christ.
          
           Wherefore
           when
           sin
           is
           prevented
           ,
           God's
           free
           Grace
           is
           to
           be
           praised
           ;
           and
           when
           sin
           is
           permitted
           ,
           God's
           absolute
           Sovereignty
           is
           to
           be
           adored
           .
        
         
         
           3.
           
           Justice
           in
           God
           is
           
             agere
             juxta
             condecentiam
             bonitatis
             &
             veracitatis
             suae
          
           ;
           therefore
           the
           Decrees
           of
           Preterition
           and
           Permission
           must
           needs
           be
           just
           ,
           because
           they
           cross
           not
           either
           his
           Goodness
           or
           his
           Truth
           .
           Not
           his
           Goodness
           ;
           for
           that
           doth
           not
           necessitate
           him
           either
           to
           diffuse
           one
           drop
           of
           Grace
           unto
           fallen
           Man
           ,
           or
           to
           prevent
           one
           jot
           of
           sin
           in
           him
           :
           nor
           yet
           his
           Truth
           ;
           for
           (
           notwithstanding
           the
           Decrees
           of
           Preterition
           and
           Permission
           )
           all
           the
           Promises
           in
           the
           great
           Charter
           of
           the
           Gospel
           are
           Yea
           and
           Amen
           ,
           not
           a
           tittle
           thereof
           fails
           or
           falls
           to
           the
           ground
           .
        
         
           2.
           
           As
           the
           Decree
           of
           Preterition
           and
           Permission
           is
           from
           God's
           Will
           ,
           as
           cloathed
           with
           Sovereignty
           ;
           so
           the
           Decree
           of
           Damnation
           is
           from
           God's
           Will
           ,
           as
           cloathed
           with
           Justice
           .
           In
           the
           former
           God
           acts
           as
           supreme
           Lord
           ,
           according
           to
           his
           transcendent
           Sovereignty
           ;
           in
           the
           latter
           God
           acts
           as
           a
           Righteous
           Judge
           ,
           according
           to
           his
           Vindictive
           Justice
           .
           Now
           here
           I
           shall
           offer
           my
           thoughts
           in
           two
           Positions
           .
        
         
           1.
           
           The
           final
           Sin
           of
           Reprobates
           is
           not
           properly
           the
           very
           Cause
           of
           the
           Decree
           of
           Damnation
           ;
           it
           is
           the
           proper
           very
           Cause
           of
           Damnation
           ,
           but
           not
           of
           the
           Decree
           it self
           .
           That
           passage
           in
           Scotus
           is
           remarkable
           ;
           
           
             Non
             est
             aliqua
             causa
             propter
             quam
             Deus
             effectivè
             reprobat
             ,
             in
             quantum
             est
             actio
             in
             Deo
             ;
             quia
             tunc
             Deus
             esset
             passivus
             .
          
           What
           is
           moved
           by
           a
           thing
           
             ab
             extra
          
           ,
           seems
           in
           order
           of
           nature
           before
           that
           motion
           to
           be
           
             in
             potentia
          
           ,
           and
           in
           that
           motion
           to
           be
           passive
           in
           some
           degree
           .
           But
           God's
           Will
           in
           all
           its
           Decrees
           ,
           even
           in
           that
           of
           Reprobation
           ,
           is
           a
           pure
           Act
           ,
           perfectly
           excluding
           Passiveness
           and
           Potentiality
           ,
           and
           by
           consequence
           Motion
           
             ab
             extrá
          
           .
        
         
           2.
           
           The
           final
           Sin
           of
           Reprobates
           ,
           though
           it
           be
           not
           properly
           the
           Cause
           of
           the
           Decree
           it self
           ,
           yet
           it
           is
           
             conditio
             in
             objecto
             necessaria
          
           ,
           making
           men
           meet
           Objects
           for
           the
           Decree
           to
           terminate
           upon
           .
           The
           Vessels
           of
           wrath
           are
           
             fitted
             to
             destruction
          
           .
           Final
           Sin
           as
           produced
           in
           actual
           Existence
           fits
           them
           for
           actual
           destruction
           ;
           and
           final
           Sin
           ,
           as
           foreseen
           in
           the
           divine
           Prescience
           ,
           fits
           them
           for
           a
           Decree
           of
           destruction
           .
           Where
           final
           Sin
           is
           foreseen
           ,
           there
           the
           Decree
           of
           Damnation
           terminates
           ;
           and
           where
           final
           Sin
           is
           not
           foreseen
           ,
           there
           the
           Decree
           of
           Damnation
           terminates
           not
           .
           
             After
             all
             thy
             wickedness
             ,
             woe
             ,
             woe
             unto
             thee
             ,
          
           saith
           the
           Lord
           ,
           Ezek.
           16.
           23.
           
           Hells
           woes
           are
           after
           final
           wickedness
           ,
           and
           the
           Decree
           of
           Hells
           woes
           are
           after
           the
           Prescience
           of
           final
           wickedness
           .
           
           In
           a
           word
           ;
           That
           which
           causes
           men
           to
           be
           capable
           objects
           for
           the
           Decree
           of
           Damnation
           to
           terminate
           on
           ,
           is
           the
           final
           Sin
           which
           is
           in
           the
           unrighteous
           Will
           of
           Man
           ;
           and
           that
           which
           causes
           the
           Decree
           of
           Damnation
           to
           terminate
           on
           them
           ,
           is
           the
           Vindictive
           Justice
           ,
           which
           is
           in
           the
           righteous
           Will
           of
           God.
           In
           Tophet
           the
           Torments
           are
           as
           unquenchable
           fire
           .
           The
           final
           sin
           is
           as
           much
           wood
           ,
           and
           that
           which
           kindles
           it
           is
           Vindictive
           Justice
           breathing
           out
           from
           the
           righteous
           Will
           of
           God
           ;
           in
           all
           which
           there
           is
           nothing
           at
           all
           but
           exact
           Righteousness
           .
           God
           may
           say
           to
           Man
           ,
           
             Thy
             perdition
             is
             of
             thy self
          
           ,
           and
           Man
           must
           say
           to
           God
           ,
           
             Thou
             art
             righteous
             ,
             O
             Lord
             in
             all
             thy
             ways
             .
          
        
         
           I
           will
           shut
           up
           all
           with
           an
           Answer
           to
           an
           Objection
           .
           You
           will
           yet
           say
           ,
           God's
           Justice
           is
           not
           cleared
           in
           this
           point
           ;
           for
           the
           Decree
           of
           Preterition
           and
           Permission
           is
           merely
           out
           of
           Sovereignty
           ,
           and
           upon
           this
           Preterition
           and
           Permission
           doth
           infallibly
           follow
           final
           Sin
           ,
           and
           upon
           final
           Sin
           doth
           infallibly
           follow
           eternal
           Damnation
           :
           Wherefore
           hereby
           God
           is
           made
           the
           great
           Author
           of
           the
           Reprobates
           Sin
           and
           Damnation
           .
        
         
           To
           which
           I
           answer
           in
           three
           Propositions
           .
        
         
         
           1.
           
           'T
           is
           true
           that
           upon
           Preterition
           and
           Permission
           final
           sin
           doth
           infallibly
           follow
           .
           When
           God
           gave
           them
           up
           to
           their
           own
           lusts
           ,
           
             they
             walked
             in
             their
             own
             counsels
             ,
             Psal.
          
           18.
           12.
           
           When
           he
           suffered
           all
           Nations
           to
           walk
           in
           their
           own
           ways
           ,
           
             they
             did
             so
             ,
             Acts
          
           14.
           16.
           
           If
           upon
           God's
           Permission
           Man's
           Sin
           follow
           not
           ,
           then
           (
           which
           is
           very
           strange
           )
           God
           may
           permit
           that
           which
           yet
           will
           never
           be
           .
           But
        
         
           2.
           
           Upon
           Preterition
           and
           Permission
           final
           Sin
           doth
           infallibly
           follow
           ;
           but
           not
           as
           an
           Effect
           from
           a
           true
           Cause
           ,
           but
           as
           a
           Consequent
           upon
           its
           Antecedent
           .
           Hence
           God
           is
           no
           more
           the
           Author
           of
           Sin
           ,
           than
           the
           Sun
           is
           of
           the
           darkness
           which
           follows
           upon
           its
           departure
           .
           Also
           the
           Objectors
           may
           be
           asked
           ,
           Doth
           not
           God
           foreknow
           that
           the
           Creature
           set
           in
           such
           a
           state
           and
           order
           of
           things
           will
           finally
           sin
           ?
           Foreknowing
           this
           ,
           doth
           not
           he
           willingly
           and
           actually
           set
           the
           Creature
           in
           that
           state
           and
           order
           ?
           From
           or
           upon
           this
           setting
           the
           Creature
           in
           that
           state
           and
           order
           ,
           doth
           not
           its
           final
           Sin
           infallibly
           follow
           ?
           I
           suppose
           they
           will
           deny
           nothing
           of
           all
           this
           ;
           yet
           they
           will
           by
           no
           means
           say
           that
           God
           is
           the
           Author
           of
           sin
           ,
           neither
           need
           they
           say
           so
           ;
           for
           in
           Sins
           following
           there
           is
           only
           
             sequela
             ordinis
          
           ,
           
           and
           not
           
             sequela
             causalitatis
          
           .
           Moreover
           ,
           God
           ,
           in
           Preterition
           and
           Permission
           ,
           doth
           not
           subtract
           from
           men
           any
           Creaturedue
           ,
           but
           suspend
           such
           special
           effectual
           Grace
           as
           is
           undue
           unto
           them
           .
           This
           is
           clear
           ;
           for
           Preterition
           and
           Permission
           respect
           men
           as
           sinners
           lying
           in
           the
           corrupt
           Mass
           ,
           and
           to
           sinners
           God
           owes
           nothing
           but
           punishment
           .
           
             Verbum
             [
             Debet
             ]
             venenum
             habet
             ,
             nec
             Deo
             propriè
             competit
             ,
             qui
             non
             est
             debitor
             nobis
             nisi
             fortè
             ex
             promisso
             ,
          
           saith
           
             Peter
             Lombard
          
           .
           If
           God
           be
           bound
           to
           give
           special
           effectual
           Grace
           to
           all
           ,
           shew
           me
           a
           Promise
           for
           it
           ;
           if
           he
           be
           not
           bound
           ,
           the
           suspension
           of
           that
           Grace
           can
           in
           no
           wise
           make
           him
           the
           Author
           of
           Sin.
           Wherefore
           final
           Sin
           is
           indeed
           no
           fruit
           of
           God's
           Reprobating
           Will
           ,
           but
           the
           proper
           issue
           of
           Man's
           perverse
           Will.
           And
           this
           is
           one
           grand
           difference
           between
           Election
           and
           Reprobation
           ;
           Election
           doth
           effectually
           work
           final
           Faith
           and
           Holiness
           in
           the
           Elect
           ,
           but
           Reprobation
           doth
           not
           effect
           the
           least
           drop
           of
           Sin
           or
           Malice
           in
           the
           Reprobate
           .
           Faith
           and
           Holiness
           come
           down
           from
           Heaven
           ,
           out
           of
           the
           bosom
           of
           free
           Grace
           ;
           but
           Sin
           and
           Malice
           grow
           at
           home
           in
           the
           Reprobate's
           own
           heart
           ,
           
             Dea
             non
             operante
             sed
             permittente
          
           .
        
         
         
           3.
           
           Hence
           it
           follows
           ,
           That
           God
           is
           the
           Author
           of
           the
           Reprobate's
           Damnation
           only
           as
           a
           just
           Judge
           inflicting
           the
           same
           for
           final
           Sin
           :
           God's
           vindictive
           Justice
           is
           the
           inflicting
           Cause
           of
           Damnation
           ;
           but
           Man's
           final
           Sin
           is
           the
           proper
           meritorious
           Cause
           thereof
           .
           And
           thus
           God
           is
           perfectly
           justified
           in
           the
           Decree
           of
           Reprobation
           ,
           because
           that
           final
           Sin
           of
           Reprobates
           ,
           which
           follows
           consequently
           upon
           God's
           Preterition
           and
           Permission
           ,
           doth
           flow
           effectively
           from
           man's
           perverse
           and
           corrupt
           Will
           ;
           and
           that
           everlasting
           Damnation
           of
           Reprobates
           ,
           which
           is
           inflicted
           by
           God
           as
           a
           Righteous
           Judge
           ,
           is
           also
           merited
           by
           a
           man
           as
           a
           final
           Sinner
           .
        
      
       
         
           CHAP.
           VI.
           
             Of
             the
             Work
             of
             Creation
          
           .
        
         
           HAving
           treated
           of
           the
           Divine
           Will
           as
           to
           its
           Eternal
           Decrees
           ,
           I
           procede
           to
           speak
           thereof
           as
           to
           its
           External
           Works
           ,
           which
           are
           (
           as
           it
           were
           )
           the
           Royal
           Display
           thereof
           .
           And
           that
           there
           may
           not
           be
           a
           Chasme
           in
           my
           Discourse
           ,
           I
           shall
           first
           touch
           upon
           Creation
           as
           the
           first
           of
           
           God's
           ways
           .
           There
           are
           besides
           the
           
             Ens
             Entium
          
           ,
           three
           several
           Worlds
           or
           Ranks
           of
           Beings
           ,
           viz.
           Spiritual
           ,
           Material
           and
           Mixt
           ;
           the
           first
           ,
           is
           the
           Intellectual
           World
           ,
           made
           up
           of
           those
           invisible
           Glories
           ,
           Spirits
           by
           Nature
           ,
           Angels
           by
           Office
           ,
           Principalities
           and
           Powers
           ,
           spiritual
           Stars
           of
           Light
           and
           Flames
           of
           Love
           ,
           all
           of
           them
           at
           first
           Inhabitants
           of
           that
           pure
           spiritual
           Body
           the
           Heaven
           of
           Heavens
           ;
           but
           afterwards
           part
           of
           them
           were
           for
           their
           proud
           Apostasie
           cast
           into
           Hell.
           The
           second
           is
           the
           World
           of
           visible
           wonders
           ;
           the
           stupendious
           Heavens
           eyed
           with
           a
           glorious
           Sun
           ,
           and
           spangled
           with
           Moon
           and
           glittering
           Stars
           ,
           encircling
           all
           the
           rest
           with
           their
           spherical
           Stories
           ,
           and
           wheeling
           round
           about
           with
           an
           indefatigable
           Motion
           ,
           spinning
           out
           time
           for
           all
           the
           World
           ,
           and
           with
           admirable
           influences
           hatching
           and
           hovering
           over
           all
           the
           living
           Creatures
           .
           Under
           these
           is
           the
           vast
           Air
           ,
           encompassing
           the
           Earth
           and
           Sea
           ,
           coated
           with
           woolly
           clouds
           ,
           and
           those
           sometimes
           laced
           with
           the
           curious
           Rain-bow
           ;
           every
           morning
           putting
           on
           the
           bright-shining
           Robes
           of
           Light
           ,
           and
           at
           evening
           exchanging
           them
           for
           the
           black
           Mantle
           of
           the
           night
           :
           now
           all
           on
           a
           flame
           with
           flashes
           of
           Lightning
           ,
           and
           anon
           all
           
           in
           a
           Sea
           with
           the
           Bottles
           of
           Heaven
           :
           sometimes
           rent
           in
           pieces
           with
           thundring
           Tempests
           ,
           and
           then
           made
           up
           again
           into
           serenity
           ,
           and
           clear
           as
           a
           molten
           Looking-glass
           .
           This
           is
           the
           Fan
           of
           all
           Creatures
           breathing
           on
           the
           Earth
           ,
           and
           it self
           is
           fanned
           with
           various
           Winds
           :
           This
           is
           the
           Inn
           where
           the
           visible
           Species
           ,
           the
           Imagery
           of
           the
           Worlds
           Beauty
           and
           Glory
           ,
           and
           the
           audible
           Species
           ,
           the
           multiplied
           progeny
           of
           Sounds
           and
           Voices
           ,
           lodge
           together
           :
           This
           is
           the
           common
           Road
           ,
           where
           the
           influences
           of
           the
           Heavens
           and
           the
           vapours
           of
           the
           Earth
           ,
           the
           beams
           of
           the
           Sun
           and
           the
           sweet
           perfumes
           of
           Herbs
           and
           Flowers
           meet
           and
           embrace
           each
           other
           in
           their
           passage
           .
           Within
           this
           is
           the
           massie
           Earth
           the
           Centre
           of
           the
           World
           ,
           hanging
           upon
           nothing
           ,
           inwardly
           boweled
           with
           rich
           Minerals
           and
           precious
           Stones
           ,
           and
           outwardly
           teeming
           with
           numberless
           births
           of
           Grass
           and
           Corn
           ,
           shaded
           with
           Trees
           and
           Woods
           ,
           and
           laughing
           with
           odoriferous
           Herbs
           and
           Flowers
           ,
           bubling
           with
           lively
           Springs
           and
           Fountains
           of
           Water
           ,
           and
           admirably
           enterlaced
           with
           gliding
           Streams
           and
           Rivers
           ,
           inhabited
           with
           strange
           variety
           of
           Beasts
           ,
           and
           lorded
           with
           Man.
           And
           the
           Girdle
           of
           this
           Earth
           is
           the
           wonderful
           Sea
           ,
           swadled
           with
           Clouds
           ,
           
           swarming
           with
           Fishes
           ,
           lodged
           and
           locked
           up
           in
           the
           hollows
           of
           the
           Earth
           ,
           and
           from
           thence
           secretly
           winding
           and
           straining
           its
           moisture
           into
           the
           inward
           Veins
           thereof
           :
           now
           swelling
           with
           the
           pride
           of
           Winds
           and
           Waves
           ,
           as
           if
           it
           meant
           to
           swallow
           up
           Heaven
           and
           Earth
           ;
           and
           then
           sinking
           down
           again
           into
           its
           Den
           ,
           as
           if
           it
           were
           afraid
           to
           be
           drunk
           up
           by
           the
           little
           Sands
           .
           The
           third
           is
           the
           Mixt
           World
           ,
           the
           mariage
           or
           copula
           of
           the
           other
           two
           ,
           made
           up
           of
           Men
           ;
           whose
           Immortal
           Souls
           claim
           kindred
           with
           the
           World
           of
           Angels
           ,
           and
           whose
           Earthen
           Bodies
           are
           the
           Breviaries
           and
           Epitomes
           of
           the
           visible
           World
           ;
           virtually
           summing
           up
           the
           Elements
           in
           their
           harmonious
           Mixture
           ,
           the
           Plants
           in
           their
           Life
           ,
           the
           Beasts
           in
           their
           Senses
           ,
           and
           the
           Heavens
           ,
           with
           the
           Sun
           ,
           Moon
           and
           Stars
           in
           their
           Heads
           ,
           Eyes
           and
           beautiful
           Faces
           .
           Now
           touching
           all
           this
           Catalogue
           of
           Beings
           I
           shall
           briefly
           demonstrate
           three
           things
           .
        
         
           
             1.
             
             That
             all
             these
             Beings
             had
             a
             beginning
             .
          
           
             2.
             
             That
             their
             beginning
             was
             from
             God.
             
          
           
             3.
             
             That
             it
             was
             from
             God
             as
             a
             free
             Agent
             ,
             and
             according
             to
             the
             counsel
             of
             his
             own
             Will.
             
          
        
         
         
           1.
           
           All
           these
           things
           had
           a
           beginning
           ;
           and
           this
           I
           prove
           three
           ways
           .
        
         
           1.
           
           I
           argue
           
             ex
             absur
             do
          
           ;
           if
           they
           had
           no
           beginning
           of
           being
           ,
           then
           every
           one
           of
           them
           is
           a
           God
           by
           Nature
           ,
           a
           Jehovah
           in
           Self-beingness
           ,
           and
           an
           Alpha
           in
           Primacy
           :
           If
           they
           had
           no
           beginning
           of
           duration
           ,
           then
           are
           they
           all
           inmates
           in
           God's
           Eternity
           ,
           copartners
           in
           his
           Immutability
           ,
           and
           (
           which
           is
           a
           step
           higher
           )
           possessors
           of
           his
           Infinity
           ,
           and
           boundless
           Beings
           without
           any
           limits
           of
           Being
           :
           For
           what
           imaginable
           limits
           of
           Being
           can
           they
           have
           ,
           which
           want
           a
           beginning
           ,
           which
           is
           the
           first
           limit
           of
           Being
           ?
        
         
           2.
           
           The
           Motions
           of
           the
           Creatures
           evince
           this
           ;
           the
           Elements
           have
           their
           enterchanges
           ,
           the
           Earth
           its
           seasons
           ,
           the
           Sea
           its
           tides
           ,
           the
           Air
           its
           winds
           ,
           the
           Stars
           their
           courses
           ,
           the
           Moon
           her
           variations
           ,
           the
           Sun
           runs
           its
           race
           between
           the
           Tropicks
           ,
           the
           Heavens
           ,
           the
           common
           carriers
           of
           all
           the
           rest
           ,
           turn
           about
           with
           an
           uncessant
           Motion
           ;
           nay
           ,
           the
           immaterial
           Angels
           and
           rational
           Souls
           are
           never
           without
           some
           Motions
           in
           their
           Understanding
           and
           Will
           ;
           neither
           can
           they
           do
           any
           thing
           without
           a
           change
           ,
           because
           their
           being
           and
           their
           doing
           are
           two
           things
           .
           Now
           what
           do
           all
           these
           Motions
           
           speak
           but
           a
           first
           Mover
           ,
           a
           beginning
           at
           some
           first
           point
           ,
           and
           a
           measure
           of
           time
           ever
           since
           ?
           Such
           moveable
           Beings
           cannot
           be
           measured
           with
           Eternity
           ;
           for
           that
           is
           unmoveable
           and
           unvariable
           ,
           but
           these
           are
           in
           motions
           and
           mutations
           ;
           that
           is
           instantaneous
           and
           simultaneous
           ,
           but
           these
           are
           under
           a
           flux
           of
           priority
           and
           posteriority
           in
           their
           motions
           and
           mutations
           :
           wherefore
           it
           must
           needs
           be
           that
           these
           had
           a
           beginning
           .
        
         
           3.
           
           If
           these
           had
           no
           beginning
           ,
           then
           what
           shall
           we
           say
           of
           the
           Years
           ,
           Days
           and
           Minutes
           past
           ?
           Are
           they
           finite
           or
           infinite
           ?
           If
           finite
           ,
           then
           numerable
           ,
           and
           there
           was
           a
           beginning
           ;
           if
           infinite
           ,
           then
           how
           past
           ?
           Infinity
           cannot
           be
           passed
           over
           ;
           but
           and
           if
           it
           could
           ,
           then
           there
           are
           infinite
           numbers
           of
           Minutes
           past
           ,
           infinite
           numbers
           of
           Days
           past
           ,
           and
           infinite
           numbers
           of
           Years
           past
           ,
           and
           (
           because
           there
           cannot
           be
           
             infinito
             infinitius
          
           )
           by
           most
           necessary
           consequence
           ,
           there
           are
           as
           many
           Years
           past
           as
           Days
           ,
           and
           as
           many
           Days
           past
           as
           Minutes
           ,
           which
           is
           utterly
           impossible
           ;
           therefore
           these
           things
           must
           needs
           have
           a
           beginning
           .
        
         
           2.
           
           The
           beginning
           of
           all
           these
           was
           from
           God.
           The
           Scripture
           speaks
           evidently
           ;
           
             In
             the
             beginning
             God
             created
             the
             heaven
             and
          
           
           
             the
             earth
             ,
             Gen.
          
           1.
           1.
           
           
             Of
             him
             and
             through
             him
             and
             to
             him
             are
             all
             things
             ,
             Rom.
          
           11.
           36.
           
           
             He
             that
             built
             all
             things
             is
             God
             ,
             Heb.
          
           3.
           4.
           
           When
           we
           look
           upon
           the
           stately
           Palace
           of
           the
           World
           ,
           roofed
           with
           the
           glorious
           Heavens
           ,
           floored
           with
           the
           fruitful
           Earth
           ,
           chambered
           with
           the
           cloudy
           Air
           ,
           watered
           with
           the
           stupendious
           Sea
           ,
           and
           furnished
           with
           all
           variety
           of
           Creatures
           ;
           we
           cannot
           dream
           of
           any
           other
           Architect
           but
           God
           alone
           .
           And
           (
           because
           Job
           bids
           us
           
             speak
             to
             the
             earth
             ,
             Job
          
           12.
           8.
           and
           the
           Psalmist
           tells
           us
           that
           there
           is
           
             a
             language
             in
             the
             heavens
             ,
             Psal.
          
           19.
           1
           ,
           2
           ,
           3.
           and
           the
           Apostle
           asserts
           that
           there
           is
           
             a
             witness
             of
             God
             in
             the
             rain
             ,
             Acts
          
           14.
           17.
           
           )
           therefore
           suffer
           me
           to
           parly
           their
           Original
           out
           of
           their
           own
           mouths
           ,
           Creatures
           ,
           whence
           came
           you
           ?
           
             Ex
             nihilo
          
           .
           What
           ,
           
             ex
             nihilo
          
           ?
           How
           then
           came
           you
           over
           that
           vast
           infinite
           Gulf
           which
           lies
           between
           Nothing
           and
           Being
           ?
           Infinite
           Power
           filled
           it
           up
           to
           make
           our
           passage
           .
           But
           since
           you
           came
           over
           ,
           where
           do
           you
           stand
           ?
           In
           a
           Being
           betwixt
           two
           Nothings
           ,
           Nothing
           negative
           and
           Nothing
           privative
           .
           And
           who
           set
           you
           there
           at
           first
           ?
           The
           first
           and
           chief
           Being
           ,
           who
           is
           
             ipsum
             Esse
             ,
             suum
             Esse
             ,
             infinitum
             Esse
             ,
             infinitè
             elongatum
             à
             non
             Esse
             .
          
           But
           whence
           had
           you
           all
           that
           truth
           and
           goodness
           which
           
           is
           in
           you
           ?
           Our
           truth
           is
           but
           a
           beam
           from
           his
           infinite
           Verity
           ,
           and
           our
           goodness
           the
           Redundance
           and
           Super-effluence
           of
           his
           infinite
           Goodness
           .
           And
           whence
           came
           all
           these
           numbers
           and
           hosts
           of
           Beings
           ?
           Out
           of
           perfect
           Unity
           ;
           every
           one
           of
           us
           is
           numbred
           by
           our
           finiteness
           and
           composition
           ,
           and
           every
           Number
           is
           from
           infinite
           simple
           Unity
           .
           
             Monas
             est
             principium
             &
             radix
             omnium
             ;
             there
             is
             but
             one
             God
             of
             whom
             are
             all
             things
             .
          
           But
           how
           came
           you
           into
           such
           ranks
           ?
           Why
           have
           not
           the
           Elements
           Life
           ,
           the
           Plants
           Sense
           ,
           the
           Beasts
           Reason
           ,
           and
           Men
           Angelical
           Perfections
           ?
           When
           infinite
           Power
           brought
           us
           out
           of
           nothing
           ,
           infinite
           Wisdom
           shut
           up
           every
           one
           of
           us
           within
           the
           bounds
           of
           his
           proper
           Being
           .
           But
           your
           Beings
           being
           of
           such
           different
           sorts
           ,
           how
           came
           you
           to
           be
           so
           kind
           each
           to
           other
           ?
           the
           Clouds
           drop
           down
           Rain
           on
           the
           Earth
           ;
           the
           Earth
           brings
           forth
           Grass
           ;
           that
           feeds
           the
           Beasts
           ;
           and
           these
           serve
           for
           Man
           ,
           the
           Breviary
           of
           all
           ,
           and
           Steward
           of
           all
           .
           All
           these
           and
           innumerable
           more
           links
           of
           Amity
           were
           made
           by
           the
           God
           of
           Order
           .
           But
           if
           you
           be
           of
           God's
           own
           make
           ,
           shew
           me
           your
           tokens
           .
           'T
           is
           most
           apparent
           that
           all
           Beings
           must
           be
           from
           the
           chief
           Being
           ,
           all
           Truth
           from
           the
           
           first
           Truth
           ,
           all
           Goodness
           from
           supreme
           Goodness
           ,
           all
           Numbers
           from
           perfect
           Unity
           ,
           and
           all
           Ranks
           and
           Orders
           from
           infinite
           Wisdom
           ;
           and
           this
           chief
           Being
           ,
           first
           Truth
           ,
           supreme
           Goodness
           ,
           perfect
           Unity
           ,
           and
           infinite
           Wisdom
           can
           be
           no
           other
           than
           God
           alone
           .
           But
           if
           this
           satisfie
           not
           ,
           you
           may
           yet
           further
           see
           God's
           glorious
           Immensity
           in
           the
           vast
           capacious
           Heavens
           ,
           his
           invariable
           Immobility
           in
           the
           unmoveable
           Earth
           ,
           his
           Faithfulness
           in
           the
           great
           Mountains
           ,
           his
           unsearchable
           Judgments
           in
           the
           great
           Deep
           ,
           his
           dreadful
           Justice
           in
           the
           devouring
           Fire
           ,
           his
           wonderful
           Omniscience
           in
           the
           Sun
           the
           rouling
           Eye
           of
           the
           World
           ,
           his
           transcendent
           Beauty
           in
           the
           Varnish
           of
           the
           Light
           ;
           the
           plain
           foot-steps
           of
           the
           Eternal
           Power
           and
           Godhead
           in
           every
           Creature
           ,
           and
           the
           glorious
           impress
           of
           his
           own
           Image
           and
           Likeness
           in
           Men
           and
           Angels
           .
           Thus
           the
           very
           Creatures
           themselves
           tell
           us
           ,
           that
           their
           beginning
           was
           from
           God.
           
        
         
           3.
           
           Their
           beginning
           was
           from
           God
           as
           a
           free
           Agent
           ,
           and
           according
           to
           his
           own
           Decree
           ;
           for
           either
           God
           did
           produce
           them
           naturally
           and
           necessarily
           ,
           or
           else
           freely
           and
           voluntarily
           .
           Not
           naturally
           and
           necessarily
           ;
           for
           then
           he
           should
           produce
           
           things
           
             ad
             extremum
             virium
          
           ,
           and
           so
           (
           besides
           these
           Beings
           )
           produce
           all
           the
           possible
           Beings
           producible
           by
           his
           glorious
           Omnipotence
           ,
           all
           the
           possible
           Orders
           and
           Congruities
           contrivable
           by
           his
           unsearchable
           Wisdom
           ,
           all
           the
           possible
           Goodness
           effluxive
           out
           of
           his
           infinite
           Goodness
           ,
           and
           all
           the
           possible
           Numbers
           which
           his
           infinite
           Unity
           can
           bring
           forth
           into
           being
           and
           produce
           them
           all
           as
           early
           as
           Eternity
           it self
           ;
           and
           all
           of
           them
           so
           produced
           must
           be
           necessary
           Beings
           as
           well
           as
           God
           himself
           :
           in
           all
           which
           many
           great
           contradictions
           are
           involved
           .
           Wherefore
           it
           remains
           that
           he
           did
           produce
           them
           voluntarily
           and
           according
           to
           his
           own
           Decree
           ;
           the
           Will
           of
           God
           was
           the
           first
           Mover
           in
           this
           great
           Work.
           'T
           is
           true
           that
           the
           World
           is
           (
           as
           Damascene
           stiles
           it
           )
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           a
           kind
           of
           Redundance
           of
           God's
           infinite
           Goodness
           ;
           but
           not
           a
           drop
           of
           this
           Goodness
           runs
           out
           
             ad
             extrà
          
           but
           by
           his
           good
           pleasure
           .
           'T
           is
           true
           that
           there
           is
           the
           various
           and
           admirable
           Wisdom
           of
           God
           in
           this
           Work
           ;
           but
           that
           Wisdom
           shews
           forth
           never
           an
           Order
           or
           Rank
           of
           Being
           ,
           unless
           it
           be
           taken
           into
           the
           divine
           Decree
           ,
           and
           so
           become
           
             the
             counsel
             of
             his
             Will
             ,
             according
             to
             which
             he
             worketh
             all
          
           
           things
           .
           'T
           is
           true
           that
           the
           Eternal
           Power
           and
           Godhead
           are
           clearly
           seen
           in
           the
           Creation
           ;
           but
           these
           had
           never
           shewed
           themselves
           at
           all
           ,
           if
           the
           divine
           Will
           had
           not
           spoken
           the
           word
           .
           God
           made
           all
           things
           
             by
             the
             word
             of
             his
             power
          
           ;
           that
           is
           ,
           the
           divine
           Will
           eternally
           expressed
           to
           the
           divine
           Power
           ,
           what
           Beings
           it
           should
           produce
           in
           time
           .
           'T
           is
           true
           that
           all
           the
           numbers
           and
           hosts
           of
           Beings
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           they
           flow
           from
           him
           who
           is
           perfect
           Unity
           ;
           but
           not
           in
           the
           way
           of
           natural
           Necessity
           ,
           but
           of
           his
           free
           Decree
           .
           
             Qui
             dicit
             ,
             Quare
             Dous
             fecit
             coelum
             &
             terram
             ?
             Respondendum
             est
             ei
             ,
             quia
             voluit
          
           ;
           
           
             qui
             autem
             dicit
             ,
             Quare
             voluit
             ?
             majus
             aliquid
             quaerit
             quàm
             est
             Volunt
             as
             Dei
             :
             nihil
             autem
             majus
             inveniri
             potest
             .
          
           When
           the
           Psalmist
           made
           that
           general
           summons
           to
           the
           Angels
           ,
           Heavens
           ,
           Sun
           ,
           Moon
           ,
           Stars
           ,
           Waters
           ,
           Dragons
           ,
           Deep
           ,
           Fire
           ,
           Hail
           ,
           Snow
           ,
           Vapours
           ,
           Wind
           ,
           Trees
           ,
           Beasts
           ,
           Cattel
           ,
           creeping
           Things
           ,
           flying
           Fowl
           ,
           even
           all
           the
           hosts
           of
           Nature
           to
           sing
           praises
           to
           their
           great
           Makes
           ,
           he
           added
           this
           as
           the
           supreme
           Reason
           of
           all
           ,
           
             he
             commanded
             and
             they
             were
             created
             ,
             Psal.
          
           148.
           5.
           
           
             Sermo
             Dei
             Volunt
             as
          
           
           
             est
             ,
             Opus
             Dei
             Naeturae
             est
             .
          
           Unto
           whatsoever
           
           his
           Will
           speaks
           a
           fiat
           ,
           it
           comes
           forth
           into
           being
           ;
           but
           if
           that
           be
           silent
           ,
           not
           the
           least
           Atom
           can
           appear
           .
           The
           Egyptian
           Magicians
           cannot
           produce
           so
           much
           as
           the
           shadow
           or
           counterfeit
           semblance
           of
           a
           Louse
           ,
           but
           as
           men
           mazed
           and
           nonplus'd
           they
           are
           forced
           to
           cry
           out
           ,
           
             This
             is
             the
             finger
             of
             God
             ,
             Exod.
          
           8.
           19.
           
           And
           what
           these
           wicked
           Atheists
           mutter
           out
           touching
           this
           poor
           Creature
           upon
           the
           rack
           of
           Conviction
           ,
           that
           the
           Catholick
           Church
           confesses
           touching
           all
           the
           World
           in
           a
           triumphant
           Gratulation
           .
           The
           Twenty
           four
           Elders
           (
           in
           the
           name
           of
           all
           Saints
           )
           falling
           down
           and
           worshipping
           before
           the
           Throne
           of
           the
           Everliving
           God
           ,
           cry
           out
           ,
           
             Thou
             art
             worthy
             ,
             O
             Lord
             ,
             to
             receive
             glory
             ,
             honour
             and
             power
             ;
             for
             thou
             hast
             created
             all
             things
             ,
             and
             for
             thy
             pleasure
             they
             are
             and
             were
             created
             ,
             Rev.
          
           4.
           11.
           
           O
           thou
           divine
           Will
           !
           thou
           art
           worthy
           to
           be
           adored
           in
           the
           Angels
           above
           ,
           and
           Men
           below
           ;
           in
           the
           Luminaries
           of
           Heaven
           and
           fruitfulness
           of
           Earth
           ;
           in
           the
           Meteors
           of
           the
           Air
           and
           wonders
           of
           the
           Deep
           ;
           in
           the
           life
           of
           the
           Plants
           and
           senses
           of
           the
           Beasts
           :
           at
           thy
           imperial
           Word
           all
           these
           came
           pouring
           out
           of
           the
           barren
           Womb
           of
           Nothing
           ;
           the
           births
           of
           their
           Existence
           were
           all
           dated
           by
           thine
           hand
           ;
           
           the
           dowries
           of
           their
           goodness
           were
           all
           given
           by
           thy
           Love
           ;
           the
           proprieties
           of
           their
           Being
           were
           all
           stamped
           on
           them
           by
           thy
           Ideal
           Truth
           ;
           and
           the
           various
           Ranks
           and
           Orders
           of
           their
           standing
           were
           all
           set
           out
           by
           thy
           glorious
           Wisdom
           .
           O
           glorious
           Creator
           !
           who
           hast
           made
           all
           these
           things
           ,
           go
           on
           one
           step
           further
           ;
           create
           in
           us
           an
           admiring
           Heart
           ,
           which
           by
           the
           scale
           of
           Creatures
           ,
           as
           by
           
           Jacob's
           Ladder
           ,
           may
           ascend
           higher
           and
           higher
           in
           the
           Adorations
           of
           thee
           ;
           when
           we
           are
           at
           the
           lowest
           step
           of
           all
           ,
           I
           mean
           mere
           Being
           ,
           let
           's
           remember
           thee
           the
           chief
           and
           first
           of
           Beings
           ;
           when
           at
           the
           second
           step
           ,
           which
           is
           Being
           with
           Life
           ,
           let
           's
           praise
           thee
           the
           only
           Fountain
           of
           Life
           ;
           when
           at
           the
           third
           ,
           which
           is
           Being
           and
           Life
           crowned
           with
           Sense
           ,
           let
           's
           tremble
           at
           thee
           the
           All-seeing
           and
           All-hearing
           Deity
           ;
           when
           at
           the
           fourth
           ,
           which
           is
           Being
           ,
           Life
           and
           Sense
           irradiated
           with
           beams
           of
           Reason
           ,
           and
           impowered
           with
           liberty
           of
           Will
           ,
           let
           's
           adore
           thy
           infinite
           Wisdom
           which
           contrived
           ,
           and
           thy
           allmighty
           Will
           which
           created
           all
           these
           things
           ,
           and
           us
           to
           see
           thy
           Glory
           in
           them
           ;
           when
           at
           the
           highest
           step
           of
           all
           ,
           Angelical
           perfections
           ,
           let
           's
           be
           lost
           in
           holy
           mazes
           and
           trances
           at
           thy
           infinitely
           purer
           glory
           ,
           in
           
           comparison
           whereof
           ,
           the
           very
           Angels
           themselves
           are
           but
           as
           spotted
           lamps
           and
           duskish
           beauties
           .
           In
           a
           word
           ;
           from
           the
           sublimest
           Seraphim
           to
           the
           poorest
           Worm
           ,
           let
           's
           admire
           thee
           ,
           humbly
           confessing
           that
           none
           can
           shew
           forth
           all
           thy
           praise
           .
        
      
       
         
           CHAP.
           VII
           .
           
             Of
             the
             Works
             of
             Conservation
             and
             Gubernation
             .
          
        
         
           HAving
           briefly
           touched
           upon
           Creation
           ,
           I
           procede
           to
           its
           appendants
           ,
           Conservation
           and
           Gubernation
           .
           The
           Almighty
           and
           All-wise
           Creator
           is
           not
           as
           man
           ,
           who
           builds
           a
           House
           or
           Ship
           and
           leaves
           it
           ,
           but
           like
           a
           faithful
           Creator
           ,
           he
           repairs
           the
           House
           of
           the
           World
           by
           his
           Conservation
           ,
           and
           steers
           the
           Ship
           of
           it
           by
           his
           Gubernation
           ,
           and
           that
           according
           to
           the
           Counsel
           of
           his
           own
           Will
           ;
           
             aliter
             mundus
             nè
             per
             ictum
             oculi
             stare
             poterit
             ,
          
           as
           the
           Father
           expresses
           it
           .
        
         
           And
           first
           ,
           as
           touching
           Conservation
           ,
           I
           shall
           demonstrate
           four
           things
           .
        
         
           
             1.
             
             That
             no
             Creature
             can
             preserve
             it self
             .
          
           
             2.
             
             That
             no
             Fellow-creature
             can
             preserve
             another
             .
          
           
             
             3.
             
             That
             the
             Preservation
             of
             all
             is
             from
             God.
             
          
           
             4.
             
             That
             it
             is
             from
             God
             according
             to
             his
             Decree
             .
          
        
         
           1.
           
           That
           no
           Creature
           can
           preserve
           it self
           ;
           and
           this
           is
           clear
        
         
           1.
           
           From
           the
           Creatures
           Station
           ;
           even
           the
           highest
           Seraphin
           stands
           
             juxta
             non
             esse
          
           ,
           at
           the
           brink
           of
           Nullity
           ,
           his
           Being
           is
           between
           two
           Nothings
           ,
           Nothing
           negative
           and
           Nothing
           privative
           :
           and
           as
           his
           passage
           from
           Nothing
           into
           Being
           could
           not
           be
           without
           an
           infinite
           Power
           creating
           ;
           so
           his
           natural
           fall
           from
           Being
           into
           Nothing
           would
           certainly
           be
           without
           an
           infinite
           Power
           conserving
           .
           
             Creatur
             a
             habet
             redire
             ad
             non
             esse
             à
             se
          
           ;
           if
           God
           should
           but
           say
           to
           the
           highest
           Angel
           ,
           
             Tolle
             quod
             tuum
             est
             &
             abi
             ,
          
           he
           must
           immediately
           away
           into
           Nullity
           .
           All
           Creatures
           by
           their
           natural
           vanity
           press
           downwards
           towards
           nothing
           ,
           as
           their
           own
           Centre
           ,
           and
           none
           but
           the
           Almighty
           shoulders
           can
           bear
           them
           up
           in
           Being
           .
        
         
           2.
           
           From
           God's
           Royal
           Prerogative
           ,
           which
           the
           Scripture
           most
           emphatically
           decyphers
           out
           ,
           as
           it
           were
           in
           Figures
           of
           Glory
           :
           
             He
             only
             hath
             immortality
          
           ,
           1
           Tim.
           6.
           16.
           as
           if
           there
           were
           none
           at
           all
           in
           Angels
           
           and
           Rational
           Spirits
           :
           Nay
           ,
           there
           is
           
             None
             besides
             him
          
           ,
           1
           Sam.
           2.
           2.
           as
           if
           there
           were
           no
           Being
           at
           all
           in
           the
           Creature
           .
           And
           the
           reason
           of
           these
           expressions
           is
           this
           ;
           God
           hath
           Being
           and
           Immortality
           originally
           from
           himself
           ,
           but
           the
           Creature
           hath
           them
           but
           derivatively
           and
           in
           a
           dependence
           upon
           him
           ;
           wherefore
           in
           comparison
           of
           his
           Being
           Creatures
           are
           but
           nullities
           ,
           and
           in
           comparison
           of
           his
           Immortality
           Angels
           are
           but
           smoak
           .
           But
           now
           if
           a
           Creature
           could
           preserve
           it self
           in
           Being
           ,
           and
           so
           immortalize
           it self
           ,
           it
           would
           become
           a
           Self-subsistence
           ,
           and
           consequently
           a
           God
           unto
           it self
           .
        
         
           2.
           
           That
           no
           Creature
           can
           preserve
           another
           ,
           (
           I
           mean
           as
           a
           principal
           Agent
           )
           and
           this
           is
           evident
           ;
           for
        
         
           1.
           
           If
           one
           Creature
           might
           so
           preserve
           another
           ,
           it
           should
           be
           a
           God
           to
           it
           ,
           yet
           so
           weak
           as
           not
           to
           preserve
           it self
           :
           But
           if
           it
           could
           preserve
           another
           ,
           it
           must
           be
           by
           some
           transfusion
           of
           virtue
           into
           it
           ,
           and
           that
           but
           finite
           ,
           (
           for
           more
           a
           Creature
           cannot
           give
           ;
           )
           and
           then
           if
           God
           transfuse
           as
           much
           virtue
           into
           the
           Creature
           conserved
           as
           the
           Creature
           conservant
           did
           ,
           the
           Creature
           conserved
           might
           subsist
           of
           it self
           ,
           and
           be
           a
           God
           to
           it self
           .
        
         
         
           2.
           
           The
           nature
           of
           Conservation
           evinces
           this
           :
           What
           is
           it
           but
           an
           Influx
           of
           Being
           ?
           Now
           suppose
           all
           the
           Angels
           in
           Heaven
           would
           try
           to
           guard
           the
           poorest
           Worm
           in
           the
           Earth
           ,
           and
           that
           but
           for
           one
           moment
           only
           ,
           what
           could
           they
           do
           towards
           an
           Influx
           of
           Being
           ?
           being
           only
           streams
           from
           God
           ,
           as
           light
           from
           the
           Sun
           ;
           If
           the
           Sun
           be
           gone
           ,
           who
           can
           keep
           light
           in
           the
           Air
           ?
           If
           Jehovah
           withdraw
           ,
           who
           can
           keep
           Being
           in
           the
           Creature
           ?
           All
           the
           Creatures
           are
           (
           as
           I
           may
           so
           say
           )
           sensible
           of
           this
           dependance
           ,
           and
           look
           up
           to
           God
           for
           their
           preservation
           ,
           Psal.
           104.
           27.
           which
           leads
           me
           to
           the
           next
           thing
           ,
        
         
           3.
           
           That
           the
           preservation
           of
           all
           is
           from
           God
           ;
           as
           
             of
             him
          
           ,
           so
           
             through
             him
             are
             all
             thing
             ,
             Rom.
          
           11.
           36.
           and
           this
           appears
        
         
           1.
           
           By
           a
           survey
           of
           all
           the
           Creatures
           ;
           Angels
           are
           under
           God
           the
           strongest
           of
           Spirits
           ,
           but
           cannot
           subsist
           one
           moment
           without
           him
           ;
           he
           is
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           Heb.
           1.
           7.
           he
           is
           
             making
             the
             Angels
          
           even
           to
           this
           day
           by
           a
           daily
           Conservation
           ;
           their
           Immortality
           is
           a
           continual
           .
           Spiration
           from
           the
           Father
           of
           Spirits
           .
           The
           Heavens
           are
           the
           strongest
           of
           Bodies
           ,
           yet
           cannot
           stand
           alone
           ;
           God
           is
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             building
             his
             stories
             in
             the
             Heavens
             ,
             Amos
          
           9.
           6.
           he
           is
           still
           a
           building
           
           of
           them
           ,
           or
           else
           all
           those
           glorious
           Arches
           would
           totter
           down
           ;
           If
           he
           be
           but
           angry
           ,
           the
           Pillars
           of
           Heaven
           
             tremble
             and
             are
             agast
             ,
             Job
          
           26.
           11.
           
           If
           he
           withdraw
           his
           hand
           ,
           all
           the
           heavenly
           Volumes
           pass
           away
           as
           a
           Scroll
           ,
           and
           out
           go
           the
           fair
           Letters
           of
           Sun
           ,
           Moon
           and
           Stars
           in
           the
           twinkling
           of
           an
           Eye
           .
           The
           Earth
           is
           the
           Centre
           of
           the
           World
           ,
           and
           as
           to
           Sense
           it
           hangs
           upon
           nothing
           ,
           as
           if
           it
           were
           only
           poised
           by
           its
           own
           gravity
           ;
           but
           this
           created
           Centre
           is
           bore
           up
           by
           the
           infinite
           Centre
           of
           all
           Being
           ,
           and
           as
           to
           Faith
           and
           Reason
           hangs
           upon
           him
           ;
           
             The
             pillars
             of
             it
             are
             the
             Lord's
             ,
          
           1
           Sam.
           2.
           8.
           he
           by
           his
           strength
           
             setteth
             fast
             the
             mountains
             ,
             Psal.
          
           65.
           6.
           or
           else
           they
           would
           be
           wavering
           towards
           nullity
           .
           The
           Sea
           is
           a
           vast
           spreading
           Element
           ,
           but
           (
           lest
           it
           should
           be
           contracted
           into
           nothing
           )
           it
           is
           
             held
             in
             the
             hollow
             of
             his
             hand
             ,
             Isai.
          
           40.
           12.
           and
           that
           imports
           no
           less
           than
           a
           preservative
           comprehension
           .
           All
           the
           numberless
           Birds
           in
           the
           Air
           ,
           Beasts
           in
           the
           Earth
           ,
           and
           Fishes
           in
           the
           Sea
           wait
           on
           him
           for
           their
           preservation
           ;
           the
           sending
           forth
           of
           his
           Spirit
           is
           their
           Being
           ,
           the
           opening
           of
           his
           hand
           their
           Provision
           ,
           and
           the
           shadow
           of
           his
           wings
           their
           Protection
           ;
           not
           a
           Sparrow
           forgotten
           before
           him
           ;
           not
           a
           poor
           
           Fly
           without
           an
           infinite
           Preserver
           .
           Man
           (
           who
           is
           the
           Epitome
           of
           all
           the
           rest
           )
           cannot
           but
           own
           him
           ;
           O
           how
           soon
           would
           the
           earthen
           Pitcher
           break
           ,
           if
           he
           did
           not
           keep
           it
           !
           how
           soon
           would
           the
           Lamp
           of
           the
           Soul
           go
           out
           ,
           if
           he
           did
           not
           light
           it
           even
           every
           moment
           !
           Hence
           God
           is
           stiled
           
             the
             preserver
             of
             men
             ,
             Job
          
           7.
           20.
           
           a
           most
           universal
           preserver
           ,
           even
           
             from
             the
             utmost
             hairs
             which
             are
             numbred
             by
             him
             ,
             Matth.
          
           10.
           30.
           
             unto
             the
             inmost
             spirit
             which
             is
             preserved
             by
             his
             visitation
             ,
             Job
          
           10.
           12.
           
           Thus
           running
           through
           the
           whole
           Catalogue
           of
           Creatures
           we
           must
           conclude
           with
           St.
           
             Austin
             ,
             Deus
             est
             per
             omnia
             diffusus
             ,
             non
             ut
             qualitas
             mundi
             ,
             sed
             ut
             substantia
             cratrix
             ;
             sine
             labore
             regens
             ,
             &
             sine
             onere
             continens
             omnia
             .
          
        
         
           2.
           
           By
           the
           very
           nature
           of
           Preservation
           ,
           what
           is
           it
           but
           
             continuata
             Creatio
          
           ?
           God
           is
           still
           a
           making
           the
           Angels
           ,
           and
           building
           the
           Heavens
           ,
           
             my
             Father
             worketh
             hitherto
          
           ,
           saith
           Christ
           ,
           Joh.
           5.
           17.
           
           He
           doth
           
             per
             intimam
             operationem
             continuò
             facere
             .
             Creatura
          
           (
           saith
           a
           famous
           School-man
           )
           
             quamdiu
             est
             ,
             creatura
             Deo
             ,
             quia
             pro
             quolibet
             instanti
             habet
             esse
             à
             Deo.
          
           Preservation
           is
           but
           the
           eeking
           out
           of
           Creation
           ,
           and
           therefore
           can
           be
           from
           no
           other
           but
           God
           alone
           .
           
             Omnia
             in
             illo
             subsistunt
             à
             quo
             creata
             sunt
             .
          
           But
           to
           pass
           on
           ;
        
         
         
           4.
           
           The
           preservation
           of
           all
           is
           from
           God
           ,
           according
           to
           his
           Decree
           ;
           and
           this
           is
           evinced
           by
           these
           Reasons
           .
        
         
           1.
           
           Either
           God
           preserves
           Creatures
           naturally
           or
           freely
           :
           not
           naturally
           ,
           for
           then
           he
           should
           preserve
           them
           perpetually
           ,
           and
           so
           every
           Fly
           must
           run
           parallel
           in
           Eternity
           with
           an
           Angel
           ;
           nor
           naturally
           ,
           for
           then
           he
           should
           preserve
           them
           uniformly
           ,
           and
           so
           every
           mortal
           body
           would
           subsist
           without
           food
           as
           well
           as
           the
           immaterial
           Spirits
           ;
           therefore
           he
           preserves
           them
           freely
           .
           There
           be
           various
           ways
           of
           Preservation
           ,
           viz.
           Preservation
           of
           Creatures
           as
           to
           their
           Being
           ,
           and
           as
           to
           their
           adjuncts
           of
           order
           ,
           beauty
           ,
           goodness
           and
           truth
           ;
           Preservation
           of
           them
           as
           to
           their
           individuals
           and
           as
           to
           their
           kinds
           ;
           Preservation
           of
           individuals
           by
           means
           and
           without
           means
           ;
           preservation
           of
           them
           
             in
             perpetuum
          
           and
           for
           certain
           periods
           of
           time
           .
           Now
           all
           this
           variety
           of
           Preservations
           doth
           evidently
           display
           the
           glorious
           liberty
           of
           the
           divine
           Will
           in
           the
           dispensing
           thereof
           .
           Angels
           are
           preserved
           in
           their
           individual
           Beings
           ,
           and
           that
           
             in
             perpetuum
          
           ,
           and
           that
           without
           means
           ;
           but
           the
           
             Nodus
             perpetuitatis
          
           is
           the
           divine
           
           pleasure
           ;
           or
           else
           their
           Immortality
           would
           
           dissolve
           in
           a
           moment
           .
           Men
           ,
           Beasts
           and
           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
           Sam.
           2.
           3.
           seeing
           the
           thoughts
           afar
           off
           ,
           even
           from
           the
           high
           Arch
           of
           Eternity
           .
           He
           hath
           
             Treasures
             of
             Wisdom
          
           ,
           such
           as
           cannot
           be
           told
           over
           :
           
             Sapientiae
             ejus
             non
             est
             numerus
             ,
             Psal.
          
           147.
           6.
           and
           who
           should
           rule
           but
           
             the
             only
             wise
          
           ?
           If
           we
           cast
           our
           eyes
           on
           the
           millions
           of
           Creatures
           ,
           Angels
           above
           and
           Men
           below
           ,
           Stars
           in
           Heaven
           ,
           and
           living
           Creatures
           in
           Earth
           and
           Sea
           ;
           and
           all
           these
           pouring
           forth
           millions
           of
           Acts
           ,
           and
           falling
           under
           millions
           of
           Events
           ,
           &
           that
           from
           the
           morning
           to
           the
           evening
           of
           the
           World
           ;
           surely
           nothing
           less
           than
           an
           infinite
           Understanding
           can
           comprehend
           all
           these
           ,
           and
           reach
           
             à
             fine
             usque
             ad
             finem
             ,
             Wisd.
          
           8.
           1.
           
           If
           we
           ponder
           the
           beautiful
           Timings
           ,
           harmonious
           Orders
           and
           sweet
           Compaginations
           
           of
           things
           ,
           
             The
             heavens
             hear
             the
             earth
             ,
             the
             earth
             hears
             the
             corn
             and
             the
             wine
             and
             the
             oil
             ,
             and
             these
             hear
             man
             ,
             Hos.
          
           2.
           21.
           
           Surely
           it
           must
           be
           an
           all-wise
           Artist
           who
           made
           these
           golden
           Chains
           ,
           and
           stands
           at
           the
           uppermost
           link
           ordering
           all
           .
           
             I
             will
             hear
             the
             heavens
          
           ,
           saith
           he
           ,
           or
           else
           all
           the
           Creatures
           would
           turn
           a
           deaf
           ear
           to
           one
           another
           .
           He
           guides
           every
           Wheel
           ,
           in
           Nature
           ,
           and
           when
           there
           is
           
             a
             wheel
             within
             a
             wheel
          
           ,
           never
           so
           much
           intricacy
           and
           crossness
           of
           motion
           ,
           yet
           
             the
             wheels
             are
             full
             of
             eyes
             ,
             Ezek.
          
           1.
           18.
           directing
           them
           to
           their
           journeys
           end
           ,
           and
           those
           Eyes
           are
           always
           open
           to
           perpetuate
           that
           direction
           .
           St.
           Austin
           derides
           the
           Gods
           in
           the
           Roman
           Capitol
           ,
           
             Dii
             dormiebant
             ,
             Anseres
             vigilabant
          
           ;
           but
           divine
           Providence
           is
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           an
           Eye
           that
           never
           slumbers
           nor
           sleeps
           ;
           his
           waky
           Wisdom
           claims
           an
           universal
           Government
           over
           all
           :
           But
           that
           which
           makes
           up
           his
           Imperial
           Crown
           is
           ,
        
         
           5.
           
           His
           perfect
           Unity
           .
           His
           sovereign
           Authority
           ,
           glorious
           Omnipresence
           ,
           almighty
           Power
           and
           infinite
           Wisdom
           are
           his
           Crown-jewels
           ;
           but
           that
           which
           completes
           and
           makes
           up
           all
           these
           into
           a
           Crown
           is
           his
           Unity
           ;
           he
           is
           Unus
           ,
           nay
           Unicus
           ,
           nay
           Unissimus
           ,
           his
           Singularity
           cannot
           bear
           a
           Compeer
           ,
           nor
           his
           Simplicity
           a
           Compound
           ;
           
           if
           there
           were
           either
           of
           these
           ,
           what
           would
           become
           of
           the
           Government
           of
           the
           World
           ?
           Suppose
           a
           Compeer
           ;
           then
           one
           Omnipresent
           might
           resist
           the
           other
           ,
           one
           Almighty
           counterwork
           the
           other
           ,
           and
           one
           All-wise
           counterplot
           the
           other
           .
           Suppose
           a
           Compound
           ;
           then
           his
           Power
           might
           go
           one
           way
           ,
           his
           Wisdom
           another
           ,
           and
           his
           Presence
           might
           withdraw
           from
           both
           .
           But
           now
           he
           being
           one
           God
           ,
           one
           in
           Singularity
           ,
           so
           that
           there
           is
           none
           else
           ,
           and
           one
           in
           Simplicity
           ,
           so
           that
           his
           Presence
           ,
           Power
           and
           Wisdom
           are
           but
           one
           Essence
           in
           him
           ,
           he
           and
           only
           he
           is
           worthy
           to
           govern
           all
           :
           
             Omnis
             multitudo
             revocanda
             est
             ad
             unitatem
             ,
          
           and
           perfect
           Unity
           is
           no
           where
           to
           be
           found
           but
           in
           him
           alone
           .
           Thus
           much
           for
           the
           first
           point
           ;
           but
           to
           go
           on
           .
        
         
           2.
           
           God
           rules
           all
           according
           to
           his
           Decree
           ,
           
             he
             works
             all
             things
             according
             to
             the
             counsel
             of
             his
             own
             will
             ,
             Eph.
          
           1.
           11.
           
             he
             doth
             whatsoever
             he
             pleaseth
             in
             Heaven
             and
             in
             earth
             ,
             Psal.
          
           135.
           6.
           
           That
           which
           escapes
           the
           pleasure
           of
           his
           Will
           ,
           must
           first
           fly
           out
           of
           the
           Sphere
           of
           Nature
           .
           Now
           this
           I
           evince
           by
           these
           Reasons
           .
        
         
           1.
           
           All
           those
           rare
           Jewels
           of
           his
           Imperial
           Crown
           ,
           cemented
           in
           his
           perfect
           Unity
           ,
           do
           shew
           forth
           their
           lustre
           according
           to
           his
           Will
           ;
           because
           his
           Will
           put
           forth
           a
           World
           out
           of
           nothing
           ,
           therefore
           doth
           his
           
           sovereign
           Authority
           give
           Laws
           to
           it
           ,
           and
           his
           glorious
           Omnipresence
           fill
           and
           cherish
           it
           ,
           his
           infinite
           Wisdom
           ministers
           to
           the
           making
           of
           his
           gubernative
           Decree
           ,
           and
           his
           Almighty
           Power
           ministers
           to
           the
           executing
           of
           it
           .
           There
           are
           infinite
           Orders
           and
           Congruities
           lying
           in
           Wisdom's
           breast
           ,
           but
           his
           Will
           chuses
           out
           of
           them
           all
           what
           it
           pleaseth
           ,
           and
           so
           makes
           up
           its
           decree
           ;
           there
           are
           infinite
           possibles
           within
           Powers
           Arms
           ,
           but
           his
           Power
           only
           exerts
           it self
           according
           to
           his
           Decree
           :
           Wherefore
           it
           is
           plain
           that
           God
           governs
           all
           according
           to
           his
           Decree
           .
        
         
           2.
           
           The
           various
           ways
           of
           Government
           set
           forth
           the
           freedom
           of
           the
           Governour
           ;
           all
           things
           are
           not
           ruled
           in
           the
           same
           way
           :
           Matter
           is
           ruled
           by
           Forms
           ,
           Bodies
           by
           Spirits
           ,
           inferiour
           Bodies
           by
           celestial
           ,
           the
           visible
           World
           by
           invisible
           Angels
           ,
           Angels
           and
           Spirits
           immediately
           by
           God
           himself
           .
           Neither
           do
           the
           same
           things
           always
           keep
           the
           same
           track
           ;
           in
           
           Joshua's
           time
           the
           glorious
           Sun
           did
           make
           a
           stand
           ;
           in
           
           Daniel's
           time
           the
           Fire
           did
           not
           burn
           ;
           in
           
           Elisha's
           time
           the
           Iron
           swam
           ,
           as
           if
           it
           had
           forgot
           its
           Centre
           ;
           in
           
           Moses's
           time
           the
           floating
           Sea
           stood
           up
           as
           a
           Rock
           ,
           and
           the
           flinty
           Rock
           flowed
           as
           a
           Sea
           ;
           In
           Christ's
           time
           oh
           !
           what
           excesses
           of
           Nature
           !
           what
           actings
           by
           Prerogative
           !
           
           what
           Epiphanies
           of
           Divine
           glory
           !
           How
           many
           wonderful
           ways
           did
           the
           divine
           Will
           triumph
           over
           the
           Order
           of
           Nature
           ,
           evidently
           demonstrating
           that
           the
           supreme
           Order
           of
           all
           was
           in
           it self
           alone
           ?
           If
           the
           God
           of
           Nature
           did
           govern
           naturally
           ,
           all
           the
           Wheels
           would
           move
           one
           way
           ,
           and
           in
           one
           road
           ;
           wherefore
           the
           variety
           of
           Motions
           doth
           display
           the
           liberty
           of
           the
           first
           Mover
           or
           Governour
           .
        
         
           3.
           
           The
           Government
           of
           all
           things
           is
           no
           other
           than
           the
           efficacious
           Direction
           of
           them
           by
           congruous
           Means
           to
           their
           supreme
           End
           ,
           and
           that
           is
           done
           by
           the
           divine
           Will
           alone
           ;
           the
           End
           of
           all
           is
           the
           manifestation
           of
           his
           Glory
           ,
           and
           this
           his
           Will
           freely
           embraceth
           .
           I
           say
           ,
           freely
           ;
           for
           the
           All-sufficient
           God
           was
           under
           no
           necessity
           to
           manifest
           himself
           ,
           the
           congruous
           Means
           are
           all
           of
           his
           own
           choice
           ,
           and
           that
           out
           of
           the
           infinite
           Mass
           of
           Wisdom
           in
           himself
           ;
           and
           the
           efficacious
           Direction
           of
           all
           by
           those
           Means
           to
           that
           End
           is
           according
           to
           his
           Decree
           .
           God
           had
           designed
           preferment
           to
           Joseph
           ,
           but
           first
           he
           lay
           bleeding
           under
           the
           murderous
           intentions
           of
           his
           Brethren
           ,
           then
           he
           was
           sold
           as
           a
           slave
           to
           the
           Ishmaelites
           ,
           afterwards
           he
           was
           wretchedly
           accused
           by
           his
           Mistress
           ,
           rashly
           imprisoned
           by
           his
           Master
           ,
           and
           ungratefully
           
           forgotten
           by
           the
           chief
           Butler
           ;
           and
           yet
           after
           all
           these
           windings
           and
           turnings
           of
           Providence
           ,
           this
           is
           
             the
             worshipful
             Sheaf
             ,
             the
             Ruler
             over
             Egypt
             ,
             and
             the
             wise
             preserver
             of
             Jacob
             and
             all
             his
             posterity
             in
             the
             famine
             .
          
           There
           are
           millions
           of
           Creatures
           which
           know
           not
           what
           an
           End
           means
           ,
           but
           a
           divine
           Intelligence
           conducts
           them
           thither
           ;
           millions
           of
           Events
           casual
           ,
           as
           to
           us
           ,
           but
           the
           divine
           Will
           hath
           fixed
           them
           ;
           millions
           of
           Acts
           free
           ,
           as
           to
           us
           ,
           but
           the
           divine
           Liberty
           is
           above
           them
           ;
           millions
           of
           Confusions
           dark
           ,
           as
           to
           us
           ,
           but
           the
           divine
           Decree
           orders
           them
           .
           In
           all
           God
           is
           Alpha
           and
           Omega
           ,
           the
           first
           Mover
           and
           the
           last
           End
           ,
           the
           wise
           Contriver
           and
           sure
           Moderator
           of
           every
           thing
           for
           his
           own
           Glory
           ,
           according
           to
           the
           Counsel
           of
           his
           own
           Will.
           O
           thou
           divine
           Will
           !
           the
           tender
           Nurse
           and
           sweet
           Disposer
           of
           all
           ,
           thou
           bearest
           up
           the
           Pillars
           ,
           and
           turnest
           about
           the
           Wheels
           of
           the
           Universe
           ;
           the
           Guide
           of
           every
           Creature
           to
           its
           journeys
           end
           is
           thy
           wise
           Ordination
           ,
           and
           the
           safe
           conduct
           of
           it
           thither
           is
           thy
           gracious
           Preservation
           .
           The
           swiftest
           Angel
           cannot
           fly
           out
           of
           thy
           Dominions
           ,
           and
           the
           poorest
           Worm
           hath
           a
           safe
           abode
           within
           them
           .
           Thou
           hast
           an
           Eye
           in
           every
           Wheel
           ,
           an
           Order
           in
           every
           Ataxy
           ,
           and
           a
           Line
           in
           every
           Confusion
           :
           
           without
           thee
           all
           Beings
           would
           moulder
           into
           Nothing
           ;
           congruous
           Means
           prove
           vain
           abortions
           ,
           and
           Natures
           Harmonies
           jangle
           into
           sad
           confusions
           .
           Without
           thee
           the
           Breath
           of
           the
           living
           is
           but
           a
           puff
           of
           Vanity
           ,
           the
           Reason
           of
           the
           intelligent
           but
           a
           snuff
           in
           the
           socket
           ,
           and
           the
           Liberty
           of
           the
           free
           but
           a
           dead
           broken
           Idol
           .
           Shouldest
           thou
           but
           for
           one
           moment
           withdraw
           thy
           hand
           ,
           oh
           !
           what
           a
           tumbling
           cast
           would
           there
           be
           among
           the
           Angels
           ?
           what
           a
           crack
           in
           the
           heavenly
           Orbs
           ?
           what
           a
           Chaos
           in
           the
           Elements
           ?
           what
           a
           strange
           Dooms-day
           by
           the
           blending
           of
           Sun
           and
           Sea
           ,
           Heaven
           and
           Earth
           together
           ?
           Thou
           ,
           O
           divine
           Will
           art
           all
           in
           all
           ;
           thy
           Wisdom
           is
           a
           wakeful
           Eye
           ,
           thy
           Power
           a
           supporting
           Centre
           ,
           thy
           Presence
           a
           lively
           Cherisher
           ,
           thy
           Authority
           a
           supreme
           Law-giver
           ,
           and
           thy
           Pleasure
           an
           universal
           Orderer
           to
           all
           the
           World.
           Oh
           that
           there
           were
           such
           an
           heart
           in
           us
           as
           to
           eye
           thy
           Wisdom
           in
           every
           Wheel
           ,
           own
           thy
           Power
           in
           every
           Preservation
           ,
           awe
           thy
           Presence
           in
           every
           place
           ,
           acknowledge
           thy
           Authority
           in
           every
           Law
           ,
           and
           submit
           to
           thy
           Pleasure
           in
           every
           Event
           ;
           always
           praying
           ,
           
             Fiat
             Voluntas
             tua
          
           ,
           which
           cannot
           be
           perfectly
           prayed
           
             sine
             infimâ
             humilitate
             &
             altissimâ
             charitate
             .
          
        
      
       
         
         
           CHAP.
           VIII
           .
           
             Of
             the
             Work
             of
             Redemption
          
           .
        
         
           I
           Have
           now
           passed
           over
           the
           Work
           of
           Creation
           ,
           with
           its
           Appendices
           of
           Conservation
           and
           Gubernation
           ;
           but
           behold
           !
           a
           greater
           than
           Creation
           is
           here
           ,
           stupendious
           Redemption
           ,
           the
           wonder
           of
           Angels
           and
           envy
           of
           Devils
           ;
           at
           which
           Creation
           starts
           back
           and
           gives
           up
           its
           Sabbath
           .
           I
           am
           come
           to
           the
           Tree
           of
           Life
           growing
           in
           Paradise
           ,
           hanging
           full
           of
           Pardons
           and
           Graces
           ,
           and
           spreading
           forth
           a
           broad
           and
           indefective
           shadow
           of
           Merits
           over
           sinful
           Worms
           .
           I
           am
           now
           at
           the
           pure
           Well
           of
           Salvation
           springing
           out
           of
           the
           Deity
           of
           the
           Son
           of
           God
           ,
           issuing
           through
           the
           bleeding
           Wounds
           of
           his
           Humanity
           ,
           and
           filling
           every
           Vessel
           of
           Faith.
           I
           am
           now
           to
           open
           my
           eyes
           upon
           the
           most
           tremendous
           Mystery
           that
           ever
           was
           ;
           God
           in
           the
           Flesh
           ,
           the
           brightness
           of
           Glory
           under
           a
           Veil
           ,
           the
           Fulness
           of
           the
           Godhead
           tabernacling
           in
           Dust
           ,
           and
           a
           Sun
           of
           infinite
           light
           and
           lustre
           cloathed
           in
           Sack-cloth
           in
           his
           Incarnation
           ,
           and
           turned
           into
           Blood
           in
           his
           Passion
           .
           Oh!
           for
           some
           illapses
           of
           that
           
           holy
           Spirit
           which
           takes
           the
           things
           of
           Christ
           and
           shews
           them
           in
           their
           spiritual
           Glory
           .
        
         
           Redemption
           may
           be
           thus
           described
           ;
           It
           is
           the
           procuring
           of
           Freedom
           for
           a
           Captive
           by
           a
           Price
           paid
           by
           him
           who
           is
           to
           redeem
           ,
           and
           accepted
           by
           him
           who
           is
           the
           Supreme
           Detainer
           in
           that
           behalf
           ,
           that
           the
           Captive
           may
           be
           delivered
           out
           of
           a
           state
           of
           Captivity
           into
           a
           state
           of
           Liberty
           according
           to
           the
           Wills
           of
           the
           Payer
           and
           Receiver
           of
           that
           price
           .
           I
           say
           ,
           it
           is
           the
           procuring
           Freedom
           :
           Actual
           Freedom
           is
           the
           Crowning
           Issue
           of
           Redemption
           ;
           but
           the
           procuring
           of
           Freedom
           is
           an
           essential
           ingredient
           in
           it
           .
           Hence
           Christ
           is
           said
           to
           
             obtain
             eternal
             Redemption
             for
             us
             ,
             Heb.
          
           9.
           12.
           
           'T
           is
           the
           procuring
           of
           Freedom
           for
           a
           Captive
           ,
           Free-men
           are
           not
           capable
           of
           it
           ,
           but
           Captives
           only
           ;
           and
           such
           are
           all
           men
           become
           by
           sin
           .
           They
           owed
           ten
           thousand
           Talents
           to
           God
           as
           the
           great
           Creditor
           ,
           and
           Traitor-like
           they
           rebelled
           against
           God
           as
           the
           great
           Law-giver
           ;
           and
           for
           those
           Debts
           and
           Rebellions
           God
           as
           a
           righteous
           Judge
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             shut
             them
             up
             in
             the
             prison
             of
             wrath
             ,
             Rom.
          
           11.
           32.
           
           'T
           is
           the
           procuring
           of
           Freedom
           for
           a
           Captive
           by
           a
           Price
           ,
           not
           by
           mere
           Power
           ,
           but
           by
           a
           Price
           :
           when
           it
           is
           
           procured
           by
           mere
           Power
           ,
           't
           is
           but
           a
           naked
           Deliverance
           ;
           but
           when
           it
           is
           procured
           by
           a
           Price
           ,
           then
           't
           is
           a
           true
           proper
           Redemption
           .
           Hence
           in
           the
           Evangelical
           Charter
           we
           find
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             a
             Price
          
           ,
           and
           that
           which
           issues
           from
           it
           is
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           true
           proper
           Redemption
           .
           Again
           ,
           't
           is
           the
           procuring
           of
           Freedom
           for
           a
           Captive
           by
           a
           Price
           paid
           by
           him
           who
           is
           to
           redeem
           ,
           and
           accepted
           by
           him
           who
           is
           the
           supreme
           Detainer
           in
           that
           behalf
           ;
           for
           if
           it
           be
           not
           paid
           ,
           't
           is
           no
           Price
           ;
           if
           it
           be
           not
           paid
           by
           him
           who
           is
           to
           redeem
           ,
           he
           cannot
           be
           a
           Redeemer
           ;
           the
           Detainer
           must
           accept
           of
           it
           in
           that
           behalf
           ,
           or
           else
           no
           Freedom
           can
           be
           justly
           procured
           ;
           and
           the
           supreme
           Detainer
           must
           accept
           of
           it
           ,
           for
           not
           the
           Jailor
           or
           Fetters
           ,
           which
           are
           but
           Under-detainers
           ,
           but
           the
           Creditor
           &
           Law-giver
           ,
           who
           is
           the
           supreme
           Detainer
           ,
           must
           receive
           satisfaction
           ,
           or
           else
           the
           Captive
           cannot
           be
           justly
           released
           .
           And
           all
           these
           are
           couched
           together
           by
           the
           Apostle
           ;
           
             Christ
             gave
             himself
             for
             us
             an
             offering
             and
             a
             sacrifice
             to
             God
             for
             a
             sweet-smelling
             savour
             ,
             Eph.
          
           5.
           2.
           
           Christ
           ,
           there
           's
           he
           who
           was
           to
           redeem
           ;
           gave
           himself
           an
           Offering
           and
           a
           Sacrifice
           ,
           there
           's
           the
           Price
           paid
           down
           by
           him
           ;
           to
           God
           ,
           there
           's
           the
           supreme
           Detainer
           :
           the
           Jailor
           Satan
           ,
           and
           the
           Fetters
           
           of
           guilt
           are
           but
           under-detainers
           ,
           but
           God
           is
           the
           supreme
           and
           must
           have
           satisfaction
           ;
           and
           for
           a
           sweet-smelling
           savour
           ,
           there
           's
           the
           Price
           accepted
           by
           God
           in
           that
           behalf
           .
           Lastly
           ,
           the
           end
           of
           all
           is
           ,
           that
           the
           Captive
           may
           be
           delivered
           out
           of
           a
           state
           of
           Captivity
           into
           a
           state
           of
           Liberty
           ,
           according
           to
           the
           Wills
           of
           the
           Payer
           and
           Receiver
           ;
           Redemption
           moves
           towards
           the
           actual
           deliverance
           of
           the
           Captive
           ,
           as
           its
           proper
           Centre
           ;
           and
           that
           actual
           deliverance
           comes
           forth
           according
           to
           the
           Wills
           of
           the
           Payer
           and
           Receiver
           ,
           as
           its
           rule
           and
           measure
           .
           If
           their
           Wills
           be
           ,
           that
           upon
           the
           very
           payment
           and
           acceptance
           of
           the
           Price
           the
           Captive
           should
           be
           
             ipso
             facto
          
           delivered
           ,
           then
           he
           is
           delivered
           without
           any
           more
           adoe
           ;
           but
           if
           their
           Wills
           be
           ,
           that
           the
           Captive
           should
           be
           delivered
           but
           upon
           certain
           conditions
           to
           be
           by
           him
           first
           performed
           ,
           then
           he
           is
           not
           delivered
           till
           after
           the
           performance
           thereof
           .
           Thus
           the
           Redemption
           wrought
           by
           Christ
           moves
           towards
           the
           actual
           deliverance
           of
           sinful
           Captives
           ,
           and
           that
           actual
           deliverance
           ,
           according
           to
           the
           Will
           of
           the
           Father
           and
           the
           Son
           ,
           comes
           forth
           not
           immediately
           upon
           the
           payment
           and
           acceptance
           of
           the
           Price
           ,
           but
           upon
           Faith
           and
           Repentance
           ,
           which
           are
           the
           Terms
           of
           the
           
           Gospel
           .
           Hence
           the
           Apostles
           testified
           
             Repentance
             towards
             God
             and
             faith
             towards
             our
             Lord
             Jesus
             Christ
             ,
             Acts
          
           20.
           21.
           
           Hence
           also
           those
           expressions
           of
           
             Propitiation
             through
             faith
             in
             his
             blood
             ,
             Rom.
          
           3.
           25.
           and
           of
           
             Receiving
             the
             atonement
             ,
             Rom.
          
           5.
           11.
           which
           with
           many
           more
           shew
           us
           the
           Terms
           ,
           upon
           which
           actual
           deliverance
           comes
           forth
           into
           being
           .
           Now
           in
           this
           discourse
           of
           Redemption
           I
           shall
           gather
           up
           all
           under
           four
           Heads
           .
        
         
           
             1.
             
             The
             Captive
             .
          
           
             2.
             
             The
             Captivity
             .
          
           
             3.
             
             The
             Redeemer
             .
          
           
             4.
             
             The
             Price
             .
          
        
         
           1.
           
           The
           Captive
           is
           fallen
           Man
           ;
           and
           here
           two
           things
           are
           considerable
           .
        
         
           
             1.
             
             Man
             fallen
             in
             opposition
             to
             Man
             standing
             .
          
           
             2.
             
             Man
             fallen
             in
             opposition
             to
             fallen
             Angels
             .
          
        
         
           1.
           
           Man
           fallen
           in
           opposition
           to
           Man
           standing
           ;
           Man
           as
           he
           came
           out
           of
           his
           Makers
           hands
           was
           a
           spotless
           Creature
           ,
           his
           Mind
           a
           pure
           Lamp
           of
           knowledge
           ,
           his
           Will
           a
           Throne
           for
           the
           holy
           One
           ,
           his
           Heart
           a
           Sanctuary
           of
           all
           Graces
           ,
           his
           Affections
           all
           in
           harmony
           with
           the
           Rational
           Faculties
           ,
           the
           Image
           of
           God
           sparkling
           within
           him
           ,
           and
           the
           Favour
           of
           God
           sunning
           him
           round
           
           about
           .
           Here
           all
           was
           Freedom
           ,
           no
           Chain
           but
           that
           of
           Graces
           ,
           no
           Bands
           but
           Cords
           of
           Love
           ,
           no
           Prison
           but
           a
           Paradise
           ,
           no
           Captive
           but
           the
           Lord's
           Free-man
           ;
           the
           least
           drop
           of
           wrath
           could
           not
           fall
           on
           him
           here
           .
           But
           alas
           !
           how
           soon
           was
           this
           Star
           shot
           !
           Man
           turned
           from
           God
           ,
           and
           God
           departed
           from
           Man
           ,
           and
           instantly
           the
           Captive
           appeared
           all
           in
           Chains
           of
           Sin
           and
           Wrath
           ;
           his
           Lamp
           went
           out
           in
           obscure
           darkness
           ,
           Satan
           ascended
           up
           into
           the
           Throne
           ,
           the
           fire
           of
           Lust
           rose
           up
           in
           the
           Sanctuary
           ,
           the
           Affections
           were
           all
           in
           a
           mutiny
           against
           the
           upper
           Powers
           ,
           and
           the
           whole
           Man
           became
           a
           Prisoner
           under
           Sin
           and
           Wrath
           ;
           and
           all
           this
           because
           he
           left
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             his
             original
             State
             of
             rectitude
             and
             holiness
             .
          
        
         
           2.
           
           Man
           fallen
           in
           opposition
           to
           fallen
           Angels
           :
           When
           Man
           (
           though
           but
           an
           earthen
           Pitcher
           )
           fell
           from
           God
           ,
           the
           whole
           Trinity
           seemed
           to
           be
           moved
           at
           it
           ;
           the
           bowels
           of
           the
           Father
           yearned
           over
           him
           ,
           and
           as
           not
           content
           with
           inward
           compassions
           ,
           Grace
           breaks
           out
           at
           the
           Lips
           of
           the
           Son
           ,
           
             Unto
             you
             ,
             O
             men
             ,
             do
             I
             call
             ,
          
           saith
           the
           eternal
           Word
           ,
           Prov.
           8.
           4.
           and
           (
           because
           words
           ,
           such
           as
           made
           a
           World
           ,
           could
           not
           do
           it
           )
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           Heb.
           2.
           16.
           
           
             He
             catches
             hold
          
           of
           the
           Humane
           Nature
           ,
           and
           rather
           
           than
           fail
           ,
           he
           would
           live
           and
           bleed
           and
           die
           in
           it
           for
           our
           Redemption
           :
           And
           lest
           after
           all
           this
           Man
           should
           not
           catch
           hold
           of
           his
           own
           Salvation
           ,
           out
           comes
           the
           holy
           Spirit
           to
           make
           sure
           work
           of
           it
           in
           an
           application
           of
           it
           unto
           us
           .
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           saith
           St.
           Chrysostome
           .
           When
           Mankind
           fled
           ,
           and
           fled
           far
           from
           Christ
           ,
           he
           pursued
           and
           caught
           hold
           of
           it
           :
           But
           when
           those
           Vessels
           of
           Gold
           ,
           the
           Angels
           ,
           dropt
           out
           of
           Heaven
           ,
           there
           was
           no
           such
           matter
           ;
           the
           Father's
           bowels
           (
           though
           of
           immense
           largeness
           )
           were
           shut
           up
           ,
           not
           a
           thought
           of
           mercy
           rose
           in
           his
           heart
           towards
           them
           ;
           the
           Son's
           Lips
           ,
           which
           drop
           sweet
           smelling
           Myrrh
           unto
           men
           ,
           let
           fall
           never
           a
           syllable
           of
           comfort
           unto
           them
           ,
           he
           saw
           them
           tumbling
           down
           from
           Heaven
           ,
           yet
           caught
           not
           hold
           of
           them
           :
           the
           holy
           Spirit
           would
           not
           stir
           a
           foot
           to
           recover
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           their
           original
           Rectitude
           for
           them
           again
           ,
           that
           so
           they
           might
           be
           capable
           of
           staying
           in
           the
           holy
           Heavens
           ,
           but
           down
           they
           must
           into
           Chains
           of
           darkness
           ,
           such
           as
           for
           ever
           shut
           out
           every
           glimpse
           of
           Mercy
           .
           But
           why
           a
           Philanthropy
           rather
           than
           a
           Philangely
           ?
           Why
           a
           Redemption
           for
           Men
           and
           not
           for
           Devils
           ?
           Here
           men
           give
           their
           conjectures
           .
           
           Man
           (
           say
           some
           )
           sinned
           by
           seduction
           ,
           but
           Devils
           by
           self-motion
           :
           In
           the
           Fall
           of
           Men
           (
           say
           others
           )
           all
           the
           Humane
           Nature
           fell
           ,
           but
           in
           the
           Fall
           of
           Angels
           all
           the
           Angelical
           Nature
           fell
           not
           .
           Others
           alledge
           that
           the
           Sin
           of
           Angels
           was
           more
           damnable
           than
           Man's
           ,
           because
           their
           Nature
           was
           more
           sublime
           than
           his
           .
           Others
           yet
           affirm
           ,
           that
           Men
           are
           capable
           of
           Repentance
           ,
           but
           Devils
           not
           ,
           because
           whatever
           they
           once
           choose
           ,
           they
           do
           
             immobiliter
             velle
          
           ;
           the
           Devil
           
             sinneth
             from
             the
             beginning
          
           ,
           1
           Joh.
           3.
           8.
           
           't
           is
           not
           said
           ,
           he
           sinned
           ,
           but
           he
           sinneth
           ;
           because
           from
           his
           first
           Apostasie
           he
           sinneth
           on
           uncessantly
           .
           But
           alas
           !
           Who
           can
           limit
           the
           holy
           One
           ?
           Might
           not
           his
           boundless
           Mercy
           have
           saved
           the
           selftempted
           Devils
           ?
           What
           if
           his
           devouring
           Justice
           had
           broke
           out
           against
           devil-seduced
           Men
           ,
           nay
           ,
           against
           all
           the
           Race
           of
           Men
           ?
           Who
           should
           accuse
           him
           for
           the
           Nations
           that
           perish
           ,
           which
           he
           hath
           made
           and
           Sin
           hath
           marred
           ,
           Wisd.
           12.
           12
           ?
           Could
           not
           the
           Blood
           of
           God
           have
           washed
           out
           the
           blackest
           spots
           of
           fallen
           Angels
           ?
           Was
           not
           the
           Almighty
           Spirit
           of
           Grace
           able
           to
           melt
           a
           Devil
           into
           Repentance
           ?
           Had
           we
           poor
           Worms
           been
           to
           dispute
           with
           the
           Devil
           about
           the
           Body
           of
           Christ
           ,
           as
           Michael
           did
           
           with
           him
           about
           the
           Body
           of
           Moses
           ,
           O
           how
           easily
           would
           he
           have
           reasoned
           us
           out
           of
           our
           Redeemer
           !
           What
           (
           would
           he
           have
           said
           )
           shall
           the
           tender
           bowels
           of
           God
           be
           let
           down
           to
           you
           on
           Earth
           and
           restrained
           to
           us
           in
           Heaven
           ?
           Will
           the
           All-wise
           God
           repair
           his
           Clay-images
           in
           the
           Dunghil
           of
           the
           lower
           World
           ,
           and
           neglect
           his
           fairer
           Pictures
           once
           hung
           up
           in
           his
           own
           Palace
           of
           Glory
           ?
           May
           not
           the
           Son
           of
           God
           be
           a
           Redeemer
           at
           an
           easier
           rate
           ,
           without
           stepping
           a
           foot
           out
           of
           his
           Fathers
           house
           ,
           and
           will
           he
           travel
           down
           so
           far
           as
           an
           Incarnation
           ?
           How
           much
           better
           were
           it
           for
           him
           to
           spot
           himself
           with
           an
           assumed
           Cherubin
           ,
           than
           to
           take
           Flesh
           into
           his
           glorious
           Person
           ?
           But
           the
           great
           God
           hath
           neither
           given
           Angels
           a
           day
           to
           plead
           for
           a
           Redeemer
           ,
           nor
           Man
           a
           licence
           to
           pry
           into
           his
           Ark.
           Wonder
           then
           ,
           O
           Man
           ,
           at
           this
           astonishing
           difference
           made
           by
           the
           divine
           Will
           alone
           .
           Angels
           must
           be
           damned
           and
           men
           may
           be
           saved
           ;
           golden
           Vessels
           are
           irreparably
           broken
           ,
           and
           earthen
           Pots
           are
           set
           together
           again
           ;
           Inmates
           of
           Glory
           drop
           to
           Hell
           ,
           and
           Dust
           and
           Ashes
           fly
           up
           to
           Heaven
           .
           When
           I
           consider
           thy
           Heavens
           and
           the
           Stars
           glistering
           there
           ,
           
             Lord
             ,
             what
             is
             man
             that
             thou
             mindest
             him
             ,
             Psal.
          
           8.
           4
           
           ?
           but
           when
           I
           consider
           
           thy
           Heaven
           of
           Heavens
           ,
           and
           thy
           Angels
           dropping
           from
           thence
           into
           utter
           darkness
           ,
           Lord
           !
           
             what
             is
             man
             that
             thou
             savest
             him
             ?
             Misericordiâ
             Domini
             plena
             est
             terra
             ;
             quare
             non
             dictum
             est
             ,
             plenum
             est
             coelum
             ?
             quia
             sunt
             spirituales
             nequitiae
             in
             coelestibus
             ,
             sed
             non
             illae
             ad
             commune
             jus
             indulgentiae
             Dei
             ,
             remissionémque
             peccatorum
             pertinent
             ,
          
           as
           holy
           Ambrose
           expresses
           it
           .
           Even
           so
           gracious
           Father
           ,
           because
           so
           it
           seemeth
           good
           in
           thy
           sight
           .
           Thus
           having
           found
           the
           right
           Captive
           I
           pass
           on
        
         
           2.
           
           To
           the
           Captivity
           ;
           and
           this
           I
           shall
           set
           out
           in
           three
           things
           .
        
         
           
             1.
             
             The
             Chains
             .
          
           
             2.
             
             The
             Prison
             .
          
           
             3.
             
             The
             Jailor
             .
          
        
         
           As
           for
           the
           first
           ,
           I
           shall
           first
           touch
           upon
           the
           Chains
           themselves
           ,
           and
           then
           upon
           the
           distinct
           links
           thereof
           .
        
         
           1.
           
           The
           Chains
           themselves
           are
           no
           other
           than
           Original
           and
           Actual
           Sin.
           
        
         
           1.
           
           Original
           Sin
           is
           a
           very
           heavy
           Chain
           ;
           and
           here
           I
           shall
           view
        
         
           1.
           
           The
           upper
           end
           of
           this
           Chain
           ,
           I
           mean
           ,
           that
           first
           Sin
           of
           eating
           the
           forbidden
           fruit
           ,
           called
           in
           the
           Schools
           
             Peccatum
             originale
             originans
          
           :
           here
           there
           was
           truly
           
             magnum
             in
             parvo
          
           ,
           a
           vast
           World
           of
           Sin
           in
           a
           small
           Act.
           
           There
           was
           an
           Idol
           of
           self-excellency
           a
           framing
           ,
           and
           to
           adorn
           it
           ,
           a
           concupiscential
           stealth
           of
           the
           forbidden
           fruit
           ;
           and
           in
           this
           stealth
           a
           bloody
           Homicide
           ,
           a
           slaying
           of
           all
           Humane
           Nature
           at
           one
           blow
           ;
           and
           which
           is
           more
           ,
           a
           kind
           of
           Deicide
           too
           ,
           a
           slaying
           (
           as
           much
           as
           in
           Man
           lay
           )
           even
           of
           God
           himself
           ;
           the
           Pride
           of
           this
           primordial
           Sin
           snatching
           at
           God's
           excellency
           ,
           the
           Unbelief
           stabbing
           at
           his
           Truth
           ,
           the
           Rebellion
           fighting
           against
           his
           Sovereignty
           ,
           the
           Ingratitude
           trampling
           his
           Goodness
           under
           foot
           ,
           and
           the
           Presumption
           as
           it
           were
           daring
           out
           his
           Justice
           into
           warlike
           Arms
           ;
           and
           all
           this
           
             contra
             praeceptum
             tam
             breve
             ad
             retinendum
             ,
             tam
             leve
             ad
             observandum
             .
          
           This
           is
           the
           upper
           end
           of
           this
           Chain
           ,
           and
           it
           reaches
           down
           to
           us
           all
           ;
           for
           
             in
             him
             we
             all
             sinned
             ,
             Rom.
          
           5.
           12.
           
           The
           sweetest
           Bonaventure
           cannot
           say
           ,
           
             In
             Adamo
             non
             peccavi
          
           :
           For
           Adam
           was
           not
           here
           considered
           as
           a
           private
           person
           ,
           but
           as
           the
           Root
           and
           Head
           of
           Mankind
           ;
           
           Adam's
           person
           was
           the
           fountain
           of
           ours
           ,
           and
           his
           Will
           the
           representative
           of
           ours
           ;
           we
           were
           all
           in
           him
           naturally
           as
           latent
           in
           his
           Loins
           ,
           and
           legally
           too
           as
           comprized
           within
           the
           Covenant
           made
           with
           him
           ;
           therefore
           we
           all
           sinned
           in
           his
           Sin.
           
             Omnes
             nos
             unus
             ille
             Adam
          
           ,
           
           saith
           one
           Father
           ;
           
             Genus
             humanum
             in
             primo
             parente
             velut
             in
             radice
             computruit
             ,
          
           saith
           another
           .
           But
           that
           of
           Nazianzen
           is
           fullest
           of
           spiritual
           sence
           ,
           who
           cries
           out
           ,
           
             O
             infirmitatem
             meam
             !
             meā
             enim
             duco
             primi
             parentis
             infirmitatem
             .
          
           If
           any
           reply
           ,
           But
           how
           could
           we
           sin
           in
           Adam
           ?
           I
           answer
           ,
           that
           our
           humane
           Nature
           was
           in
           him
           ,
           and
           why
           might
           it
           not
           sin
           there
           ?
           You
           'l
           say
           ,
           It
           could
           not
           for
           want
           of
           a
           Will
           ;
           I
           answer
           ,
           that
           our
           Wills
           were
           put
           into
           
           Adam's
           by
           that
           Covenant
           which
           was
           made
           with
           him
           for
           himself
           and
           all
           his
           posterity
           .
           If
           one
           Man
           may
           put
           his
           Will
           into
           another
           Man's
           Will
           in
           a
           Comprimise
           ,
           why
           may
           not
           God
           (
           who
           is
           more
           Lord
           of
           our
           Wills
           than
           our selves
           )
           put
           all
           our
           Wills
           into
           
           Adam's
           by
           a
           Covenant
           ?
           and
           here
           God
           did
           it
           with
           abundant
           Equity
           ,
           because
           our
           Wills
           were
           put
           into
           
           Adam's
           as
           well
           for
           the
           obteining
           blessedness
           upon
           his
           Obedience
           ,
           as
           for
           the
           incurring
           punishment
           upon
           his
           Disobedience
           .
        
         
           2.
           
           The
           lower
           end
           of
           this
           Chain
           ,
           the
           universal
           depravation
           of
           Nature
           ,
           called
           
             Peccatum
             originale
             originatum
          
           ;
           this
           hangs
           upon
           the
           former
           ,
           all
           habitual
           Sin
           hath
           an
           essential
           relation
           to
           some
           actual
           Sin
           precedent
           .
           'T
           is
           impossible
           that
           one
           should
           be
           
           a
           Sinner
           habitually
           ,
           who
           in
           no
           kind
           sinned
           actually
           .
           If
           Adam
           had
           not
           sinned
           actually
           ,
           he
           had
           never
           been
           habitually
           vitiated
           ;
           nay
           ,
           if
           we
           had
           not
           sinned
           in
           his
           Sin
           ,
           we
           had
           never
           been
           so
           .
           This
           original
           Depravation
           is
           the
           sinning
           Sin
           ,
           the
           Body
           of
           Sin
           ,
           a
           Body
           in
           our
           Souls
           ,
           Flesh
           in
           our
           Spirits
           ,
           a
           Nail
           on
           our
           Eyes
           ,
           a
           Plague
           in
           our
           Hearts
           ,
           and
           a
           Root
           of
           bitterness
           in
           our
           whole
           Nature
           ;
           this
           turns
           our
           Minds
           into
           Dungeons
           of
           darkness
           ,
           our
           Wills
           into
           Gulfs
           of
           Sin
           ,
           our
           Memories
           into
           leaking
           Vessels
           ,
           our
           Fancies
           into
           Forges
           of
           Vanity
           ,
           our
           Affections
           into
           Chambers
           of
           Imagery
           ,
           our
           Members
           into
           Weapons
           of
           Unrighteousness
           ,
           and
           our
           whole
           Man
           into
           a
           Man
           of
           Sin
           ;
           insomuch
           that
           
             to
             be
             carnal
             is
             to
             walk
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           1
           Cor.
           3.
           3.
           
           When
           we
           are
           formed
           in
           the
           Womb
           ,
           this
           Chain
           lies
           upon
           us
           ,
           even
           
             in
             primo
             ardore
          
           ,
           in
           the
           first
           warmth
           of
           natural
           Conception
           ,
           Psal.
           51.
           5.
           
           And
           when
           Christ
           is
           formed
           in
           our
           Hearts
           ,
           this
           Chain
           presses
           so
           hard
           upon
           the
           spiritual
           Embryo
           ,
           that
           as
           soon
           as
           ever
           it
           begins
           to
           live
           ,
           it
           falls
           a
           sighing
           and
           groaning
           with
           tears
           ,
           Oh!
           my
           hard
           heart
           !
           Oh!
           my
           unbelieving
           heart
           !
           Oh!
           my
           carnal
           sensual
           heart
           !
           
             Oh
             wretched
             man
             that
             I
             am
             ,
             who
             shall
             deliver
             me
             from
             this
             body
             of
          
           
           
             death
             ?
             Rom.
          
           7.
           24.
           
           Nay
           ,
           the
           very
           Philosophers
           themselves
           (
           who
           never
           kenned
           so
           far
           as
           the
           top
           of
           this
           Chain
           ,
           I
           mean
           
           Adam's
           Sin
           )
           yet
           seem
           to
           feel
           the
           weight
           of
           it
           :
           Wherefore
           sometimes
           they
           complain
           of
           a
           
             Sepulchrum
             Corporis
          
           ,
           as
           if
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           were
           become
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           a
           Grave
           to
           the
           Soul
           ;
           and
           sometimes
           they
           cry
           out
           of
           a
           
             Defluvium
             Pennarum
          
           ,
           as
           if
           the
           Soul
           had
           lost
           her
           Wings
           .
           Whither
           also
           may
           be
           referred
           the
           Trismegists
           
             Indumentum
             Inscitiae
             ,
             Pravitatis
             Fundamentum
             ,
             Corruptionis
             Vinculum
             ,
             Velamen
             opacum
          
           ;
           with
           many
           such
           like
           expressions
           touching
           the
           weight
           and
           pressure
           of
           this
           Chain
           ,
           involving
           Men
           in
           a
           horrid
           slavery
           and
           captivity
           .
        
         
           2.
           
           Besides
           the
           Chain
           of
           Original
           Sin
           ,
           there
           is
           that
           of
           Actual
           ;
           the
           whole
           World
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           1
           Joh.
           5.
           19.
           
             lies
             in
             wickedness
          
           ,
           as
           a
           Slave
           in
           his
           Chains
           .
           Oh!
           the
           open
           Profaneness
           ,
           secret
           Hypocrisies
           ,
           spiritual
           Wickednesses
           ,
           carnal
           Pollutions
           ,
           daring
           Presumptions
           ,
           faultring
           Infirmities
           ;
           Impieties
           against
           God
           ,
           Unrighteousness
           against
           Men
           ,
           vast
           Armies
           and
           Hosts
           of
           Sin
           which
           cover
           the
           World.
           As
           Original
           Sin
           turns
           Man
           into
           a
           Man
           of
           Sin
           ;
           so
           Actual
           Sin
           turn
           the
           World
           into
           a
           World
           of
           Sin.
           This
           is
           a
           long
           Chain
           reaching
           from
           
           Adam's
           Fall
           to
           the
           
           Worlds
           Period
           ,
           and
           from
           first
           to
           last
           enwrapping
           Captives
           all
           along
           .
        
         
           2.
           
           The
           Links
           of
           the
           Chains
           are
           considerable
           ,
           and
           those
           are
           three
           great
           ones
           .
        
         
           1.
           
           The
           first
           Link
           is
           
             Macula
             peccati
          
           ,
           the
           Stain
           of
           Sin
           ;
           this
           is
           the
           filth
           of
           the
           Chain
           ,
           a
           brand
           of
           deformity
           on
           the
           naked
           Captive
           God
           is
           the
           beauty
           of
           Holiness
           ,
           and
           there
           is
           no
           turning
           from
           him
           without
           a
           Blot
           :
           God
           is
           a
           Sun
           of
           infinite
           light
           ,
           and
           there
           is
           no
           holding
           up
           our
           hands
           against
           him
           without
           casting
           a
           dark
           shadow
           on
           our
           faces
           .
           Every
           Sin
           is
           a
           filthiness
           ;
           If
           it
           be
           a
           brutish
           lust
           ,
           't
           is
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             filthiness
             of
             flesh
          
           ;
           if
           a
           spiritual
           wickedness
           ,
           't
           is
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             filthiness
             of
             spirit
          
           ,
           as
           the
           Apostle
           distinguisheth
           ,
           2
           Cor.
           7.
           1.
           
           Nay
           ,
           that
           which
           is
           filthiness
           of
           flesh
           in
           the
           external
           commission
           of
           the
           Act
           ,
           is
           yet
           filthiness
           of
           spirit
           in
           the
           internal
           commaculation
           of
           the
           Soul.
           The
           wicked
           cast
           out
           mire
           and
           dirt
           ,
           and
           the
           more
           they
           cast
           out
           in
           the
           transient
           Acts
           of
           Sin
           ,
           the
           more
           there
           is
           within
           in
           the
           abiding
           spot
           of
           it
           .
           When
           the
           Act
           of
           Sin
           is
           passed
           and
           gone
           ,
           the
           Spot
           and
           Stain
           thereof
           stays
           behind
           ,
           and
           denominates
           us
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             children
             of
             disobedience
          
           .
        
         
           2.
           
           The
           second
           Link
           is
           
             Reatus
             peccati
          
           ,
           
           the
           Guilt
           of
           Sin
           ,
           a
           dreadful
           Link
           chaining
           the
           naked
           Captive
           to
           divine
           Wrath
           ,
           fastened
           within
           him
           by
           the
           desert
           of
           Sin
           ,
           and
           bound
           upon
           him
           by
           the
           Justice
           of
           God
           ;
           and
           hence
           he
           becomes
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             a
             child
             of
             wrath
          
           .
           No
           sooner
           doth
           he
           turn
           from
           God
           as
           his
           Law-giver
           ,
           but
           he
           meets
           him
           as
           his
           Judge
           ,
           and
           that
           in
           the
           face
           ;
           
             The
             face
             of
             the
             Lord
             is
             against
             them
             that
             do
             evil
             .
          
           Whilest
           he
           flies
           
             extra
             ordinem
             praecepti
          
           ,
           hee
           falls
           
             intra
             ordinem
             justitiae
             ,
             the
             wages
             of
             sin
             is
             death
             .
          
        
         
           3.
           
           The
           third
           Link
           is
           
             Regnum
             peccati
          
           ,
           the
           Reign
           of
           Sin
           ,
           Sin
           is
           an
           absolute
           Tyrant
           over
           us
           ;
           his
           Laws
           are
           all
           writ
           in
           Letters
           of
           blood
           ,
           his
           strong
           Holds
           are
           in
           our
           very
           Reasons
           ,
           2
           Cor.
           10.
           4
           ,
           5.
           
           His
           Throne
           is
           in
           our
           Wills
           ,
           his
           winged
           Chariot
           in
           our
           Affections
           ,
           his
           Weapons
           in
           our
           earthly
           Members
           ;
           and
           our
           whole
           man
           is
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             the
             slave
             of
             sin
             ,
             Joh.
          
           8.
           34.
           
        
         
           2.
           
           The
           next
           thing
           in
           the
           Captivity
           is
           the
           Prison
           ,
           and
           that
           is
           the
           Wrath
           of
           God
           :
           But
           here
           we
           must
           distinguish
           the
           Walls
           from
           the
           Dungeon
           ,
           the
           Walls
           are
           very
           strong
           and
           dreadful
           ,
           infinite
           Justice
           and
           Holiness
           are
           the
           flaming
           Cherubims
           that
           guard
           them
           ;
           and
           the
           Hand-writing
           upon
           them
           is
           ,
           
             A
             curse
             to
             the
             sinner
             and
             woe
             to
          
           
           
             the
             worker
             of
             iniquity
          
           .
           The
           poor
           Captive
           (
           as
           long
           as
           his
           Chains
           are
           unbroken
           )
           lies
           within
           these
           Walls
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             under
             the
             judgment
             of
             God
             ,
             Rom.
          
           3.
           19.
           
           
             Wrath
             abides
             upon
             him
             ,
             Joh.
          
           3.
           36.
           
           a
           sad
           State.
           Nevertheless
           ,
           whilest
           but
           here
           ,
           he
           is
           a
           Prisoner
           of
           Hope
           ,
           a
           Captive
           capable
           of
           Redemption
           .
           The
           Dungeon
           is
           Hell
           it self
           ,
           a
           place
           of
           Darkness
           ,
           a
           gulf
           of
           unquenchable
           Fire
           ,
           a
           bottomless
           Pit
           of
           Perdition
           ,
           into
           which
           impenitent
           Sinners
           are
           still
           a
           sinking
           deeper
           and
           deeper
           ,
           without
           any
           hope
           of
           ascending
           out
           of
           it
           ;
           when
           the
           Captive
           is
           once
           here
           ,
           the
           utmost
           farthing
           will
           be
           exacted
           of
           him
           .
        
         
           3.
           
           The
           last
           thing
           in
           the
           Captivity
           is
           the
           Jaylor
           ,
           even
           Satan
           ,
           and
           he
           doth
           three
           things
           .
        
         
           1.
           
           He
           takes
           the
           Captive
           into
           his
           custody
           ,
           the
           Natural
           Man's
           Heart
           becomes
           his
           Palace
           ,
           and
           every
           room
           in
           it
           is
           full
           of
           hellish
           furniture
           ;
           not
           the
           Turret
           of
           Reason
           ,
           nay
           ,
           not
           the
           reliques
           of
           the
           divine
           Image
           left
           free
           ,
           but
           have
           (
           as
           a
           learned
           Bishop
           speaks
           )
           habitatorem
           
           Diabolum
           ;
           and
           it
           appears
           that
           a
           proud
           Devil
           dwells
           under
           the
           same
           roof
           ,
           because
           men
           seek
           to
           be
           justified
           thereby
           .
        
         
         
           2.
           
           He
           keeps
           on
           the
           Captive's
           Chains
           ,
           he
           sooths
           up
           the
           Old
           Man
           ,
           as
           if
           there
           were
           no
           such
           thing
           as
           a
           New-creature
           ,
           and
           flatters
           the
           earthly
           Members
           as
           if
           there
           were
           no
           such
           place
           as
           Heaven
           ;
           he
           blows
           up
           the
           miserable
           Captive
           into
           proud
           reflexes
           ,
           as
           if
           he
           had
           Reason
           enough
           to
           span
           all
           Mysteries
           ,
           and
           Will
           enough
           to
           teem
           all
           Graces
           out
           of
           the
           dead
           Womb
           of
           Nature
           .
           He
           stands
           at
           the
           right
           hand
           of
           Original
           Corruption
           ,
           brooding
           and
           fly-blowing
           corrupt
           Nature
           into
           Concupiscences
           ,
           Concupiscences
           into
           Acts
           ,
           Acts
           by
           iteration
           into
           Habits
           and
           Customs
           ,
           which
           are
           a
           second
           corrupt
           Nature
           ;
           and
           all
           this
           while
           he
           keeps
           the
           House
           in
           peace
           ,
           that
           the
           Captive
           may
           sleep
           on
           in
           his
           Chains
           .
           And
           if
           the
           Chains
           rattle
           too
           much
           in
           crying
           Scandals
           ,
           he
           lines
           them
           with
           some
           Moralities
           ;
           If
           legal
           Convictions
           make
           them
           too
           hot
           ,
           he
           sprinkles
           and
           cools
           them
           with
           some
           presumptions
           of
           Mercy
           ;
           if
           they
           be
           weighty
           and
           pressing
           upon
           Conscience
           ,
           he
           lightens
           them
           with
           some
           forms
           of
           Godliness
           ;
           if
           after
           all
           this
           the
           Captive
           will
           yet
           awake
           ,
           he
           shall
           (
           if
           Satan
           can
           do
           it
           )
           
           Dives-like
           open
           his
           Eyes
           in
           Torments
           ,
           and
           Desperation
           shall
           swallow
           him
           up
           for
           ever
           .
           He
           works
           all
           manner
           of
           ways
           in
           Men
           ,
           that
           he
           may
           keep
           on
           
           their
           Chains
           ,
           and
           add
           one
           link
           of
           filth
           and
           guilt
           to
           another
           .
        
         
           3.
           
           He
           keeps
           the
           Captive
           (
           as
           much
           as
           in
           him
           lies
           )
           within
           the
           Walls
           of
           the
           Prison
           .
           Oh!
           what
           serpentine
           Windings
           !
           what
           circumventing
           Methods
           !
           what
           untraceable
           Depths
           !
           What
           lying
           Promises
           !
           what
           shews
           of
           Happiness
           doth
           he
           use
           to
           keep
           them
           there
           !
           He
           is
           well
           content
           to
           allow
           the
           Ambitious
           one
           his
           Pinacles
           of
           Honour
           ,
           the
           Covetous
           his
           Bags
           of
           Mammon
           ,
           the
           Voluptuous
           his
           Paradise
           of
           carnal
           pleasures
           ,
           the
           Curious
           his
           fine-spun
           Cobwebs
           of
           School-notions
           ,
           every
           Captive
           his
           
             peceatum
             in
             deliciis
          
           ,
           his
           beloved
           Corruption
           ,
           so
           as
           they
           will
           but
           stay
           where
           they
           are
           ,
           in
           a
           state
           of
           Wrath.
           
        
         
           3.
           
           Having
           seen
           the
           Captive
           and
           Captivity
           ,
           let
           us
           pass
           on
           to
           consider
           the
           Redeemer
           ;
           and
           here
           I
           would
           first
           premise
           that
           no
           Creature
           could
           redeem
           us
           out
           of
           this
           Captivity
           .
           Sin
           is
           an
           infinite
           evil
           ,
           objectively
           infinite
           ;
           't
           is
           a
           fighting
           against
           an
           infinite
           Majesty
           ,
           a
           striving
           against
           infinite
           Sovereignty
           ,
           an
           enmity
           to
           infinite
           Holiness
           ,
           a
           provocation
           to
           infinite
           Justice
           ,
           a
           Deicidium
           ,
           a
           striking
           at
           the
           very
           Life
           and
           Being
           of
           God
           ;
           God
           hath
           no
           other
           Opposite
           but
           Sin
           ,
           and
           were
           
           it
           possible
           that
           the
           least
           drop
           of
           it
           could
           get
           into
           him
           ,
           he
           would
           instantly
           cease
           to
           be
           God
           ;
           and
           now
           where
           shall
           God
           have
           satisfaction
           for
           such
           an
           evil
           as
           this
           ?
           Shall
           the
           Brutal
           World
           be
           a
           Sacrifice
           for
           the
           Rational
           ?
           Alas
           !
           
             the
             blood
             of
             bulls
             and
             goats
             cannot
             take
             away
             sin
             .
          
           Can
           the
           Captive
           do
           ought
           in
           it
           ?
           Can
           he
           wear
           off
           his
           Chains
           with
           repentant
           Tears
           ,
           or
           work
           them
           off
           with
           after-holiness
           ?
           Alas
           !
           the
           Captive
           is
           in
           love
           with
           his
           Chains
           ,
           and
           therefore
           at
           a
           vast
           distance
           from
           Repentance
           and
           Holiness
           .
           But
           if
           he
           had
           both
           ,
           doubtless
           those
           repentant
           Tears
           would
           be
           black
           or
           salt
           in
           some
           measure
           ,
           and
           therefore
           want
           a
           Laver
           ;
           that
           Holiness
           in
           comparison
           of
           spotless
           Perfection
           would
           be
           but
           as
           a
           filthy
           Rag
           ,
           and
           therefore
           want
           a
           Cover
           .
           But
           suppose
           he
           had
           such
           tears
           as
           are
           the
           pure
           Blood
           of
           a
           filial
           heart
           without
           any
           blackness
           or
           saltness
           in
           them
           ,
           and
           such
           Holiness
           as
           is
           pure
           Linnen
           ,
           fine
           and
           white
           without
           any
           spot
           in
           it
           ;
           yet
           all
           this
           must
           be
           of
           free
           Grace
           and
           nothing
           of
           his
           own
           ,
           and
           then
           how
           can
           he
           who
           sins
           
             ex
             proprio
          
           ,
           satisfie
           
             ex
             alieno
          
           ?
           But
           admit
           that
           these
           Graces
           were
           his
           own
           too
           ;
           yet
           how
           can
           finite
           Graces
           satisfie
           for
           an
           infinite
           Evil
           ?
           There
           is
           no
           proportion
           at
           all
           between
           finite
           
           and
           infinite
           .
           But
           you
           'l
           say
           ,
           Sin
           is
           infinite
           objectively
           ,
           and
           so
           are
           Repentance
           and
           Holiness
           too
           ;
           therefore
           they
           may
           satisfie
           for
           Sin.
           I
           answer
           ;
           The
           difference
           is
           vast
           ,
           for
           Sin
           is
           measured
           by
           the
           Object
           ,
           and
           therefore
           being
           against
           an
           infinite
           God
           is
           in
           a
           sort
           infinite
           ;
           but
           Satisfaction
           is
           measured
           by
           the
           Subject
           ,
           and
           therefore
           Repentance
           and
           Holiness
           being
           subjectively
           finite
           cannot
           satisfie
           for
           Sin.
           But
           you
           'l
           yet
           reply
           ,
           These
           Graces
           flow
           from
           an
           infinite
           Spirit
           ,
           and
           therefore
           may
           satisfie
           for
           Sin.
           I
           answer
           ;
           This
           is
           the
           grand
           disproportion
           between
           those
           works
           which
           Christ
           works
           for
           us
           as
           a
           Surety
           ,
           and
           those
           works
           which
           the
           Spirit
           works
           in
           us
           as
           a
           Sanctifier
           :
           In
           the
           first
           there
           is
           God
           and
           Man
           in
           one
           Person
           ,
           and
           therefore
           they
           are
           of
           an
           infinite
           Dignity
           ;
           but
           not
           so
           in
           the
           second
           ,
           and
           therefore
           they
           are
           but
           of
           a
           finite
           Value
           .
           The
           forlorn
           Captive
           can
           by
           no
           means
           help
           himself
           ,
           and
           what
           shall
           he
           do
           ?
           Shall
           he
           pray
           in
           aid
           of
           the
           holy
           Angels
           ?
           But
           O!
           what
           trembling
           fits
           would
           there
           be
           in
           them
           ?
           What
           paleness
           in
           the
           Cherubims
           at
           such
           a
           task
           ?
           But
           suppose
           they
           could
           all
           be
           induced
           to
           become
           a
           Sacrifice
           for
           us
           ,
           would
           the
           holy
           One
           open
           his
           Eyes
           upon
           such
           a
           Satisfaction
           ?
           But
           if
           he
           did
           ,
           
           what
           would
           become
           of
           them
           ?
           How
           soon
           would
           our
           Debts
           empty
           all
           their
           Coffers
           ,
           and
           God's
           Wrath
           break
           all
           their
           backs
           ,
           and
           who
           should
           redeem
           these
           Redeemers
           ?
           Therefore
           every
           Creature
           must
           say
           ,
           't
           is
           not
           in
           me
           to
           redeem
           .
           This
           premised
           ,
           the
           Redeemer
           is
           the
           Lord
           Jesus
           Christ
           ,
           the
           true
           Immanuel
           ,
           the
           Word
           made
           Flesh
           ,
           the
           Man
           God's
           Fellow
           ,
           the
           great
           Trismegist
           ,
           a
           Royal
           Priest
           ,
           Priestly
           Prophet
           ,
           and
           Prophetical
           King
           all
           in
           one
           ;
           a
           Priest
           upon
           his
           Throne
           ,
           a
           Couquerour
           on
           his
           Cross
           ,
           a
           Healer
           by
           his
           Wounds
           .
           Oh!
           could
           we
           see
           his
           Glory
           ,
           his
           Head
           is
           a
           Fountain
           of
           holy
           Oil
           ,
           his
           Hairs
           woolly
           with
           Eternity
           ,
           his
           Eyes
           flaming
           with
           Omniscience
           ,
           his
           Feet
           brassed
           with
           invincible
           Power
           ,
           his
           Robe
           of
           Righteousness
           as
           long
           and
           broad
           as
           the
           Law
           ,
           his
           Girdle
           of
           Truth
           all
           of
           pure
           Gold
           ,
           his
           Heart
           graven
           with
           the
           Names
           of
           Saints
           ,
           and
           his
           tender
           Bowels
           shewing
           themselves
           through
           his
           bleeding
           Wounds
           .
           This
           is
           
             the
             Saviour
             of
             the
             World
             ,
             and
             Redeemer
             of
             Man
             ,
             this
             is
             he
          
           ;
           and
           he
           hath
           a
           threefold
           Right
           to
           be
           so
           .
        
         
           
             1.
             
             
               Jus
               Proprietatis
            
             ,
             as
             God.
             
          
           
             2.
             
             
               Jus
               Idoneitatis
            
             ,
             as
             the
             Son
             of
             God.
             
          
           
             3.
             
             
               Jus
               Conjunctionis
            
             ,
             as
             Man
             ,
             as
             a
             Surety
             for
             Men
             ,
             and
             as
             a
             Head
             to
             his
             Church
             .
          
        
         
         
           1.
           
           
             Jus
             Proprietatis
          
           ,
           as
           God
           ,
           who
           should
           redeem
           a
           Creature
           but
           the
           true
           Owner
           ?
           And
           who
           is
           he
           but
           God
           the
           Creator
           ?
           
             Ovem
             perditam
             quis
             requirit
          
           ,
           (
           says
           
             Tertullian
             )
             nonne
             qui
             perdidit
          
           ?
           
           
             Quis
             autem
             perdidit
             ,
             nonne
             qui
             habuit
             ?
             Quis
             autem
             habuit
             ,
             nonne
             cujus
             fuit
             ?
             Homo
             non
             alterius
             res
             est
             quàm
             Creatoris
             .
          
           He
           that
           is
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             truly
             a
             Saviour
          
           (
           as
           the
           Expression
           is
           ,
           Joh.
           4.
           42.
           
           )
           must
           be
           God
           indeed
           .
           Should
           one
           mere
           Creature
           redeem
           another
           ,
           he
           should
           
             ipso
             facto
          
           pluck
           away
           a
           Creature
           from
           his
           Creator
           ,
           inasmuch
           as
           Redemption
           is
           a
           greater
           Tie
           than
           Creation
           .
           Now
           Jesus
           Christ
           ,
           who
           came
           to
           redeem
           us
           ,
           is
           
             very
             God
          
           ,
           not
           a
           Metaphorical
           but
           
             the
             true
             God
          
           ,
           1
           Joh.
           5.
           20.
           not
           a
           petty
           ,
           but
           
             the
             great
             God
             ,
             Tit.
          
           2.
           13.
           not
           an
           under
           subordinate
           God
           ,
           but
           
             over
             all
             God
             blessed
             for
             ever
             ,
             Rom.
          
           9.
           5.
           not
           a
           God
           by
           office
           ,
           but
           a
           
             Jehovah
             ,
             Jer.
          
           23.
           6.
           
           
             a
             God
             by
             nature
          
           ;
           though
           not
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           as
           to
           his
           Subsistence
           ,
           yet
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           as
           to
           his
           Essence
           .
           
             Gods
             name
             is
             in
             him
             ,
             Exod.
          
           23.
           21.
           
           One
           great
           Letter
           of
           that
           Name
           is
           Eternity
           ,
           and
           
             his
             going
             forth
             was
             from
             everlasting
             ,
             Mic.
          
           5.
           2.
           another
           is
           Immutability
           ,
           and
           
             he
             is
             yesterday
             ,
             to
             day
             and
             for
             ever
             the
             same
             ,
             Heb.
          
           13.
           8.
           another
           is
           Omniscience
           ,
           and
           
             he
             knoweth
          
           
           
             all
             things
             ,
             Joh.
          
           21.
           17.
           another
           is
           Omnipotence
           ,
           and
           
             he
             hath
             all
             the
             power
             in
             heaven
             and
             earth
             ,
             Matth.
          
           28.
           18.
           another
           is
           Immortality
           ,
           and
           
             he
             hath
             life
             in
             himself
             ,
             Joh.
          
           5.
           26.
           another
           is
           Immensity
           ,
           and
           
             he
             whilest
             on
             earth
             was
             in
             heaven
             ,
             Joh.
          
           3.
           13.
           and
           though
           long
           since
           ascended
           to
           heaven
           ,
           
             is
             still
             on
             earth
             ,
             Matth.
          
           28.
           20.
           
           All
           these
           golden
           Letters
           are
           graven
           on
           the
           Godhead
           ,
           and
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             all
             the
             fulness
             of
             the
             Godhead
             dwells
             in
             him
             ,
             Col.
          
           2.
           9.
           all
           these
           shed
           forth
           a
           divine
           Glory
           and
           Majesty
           ,
           &
           he
           is
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             the
             brightness
             of
             divine
             glory
             ,
             Heb.
          
           1.
           3.
           and
           what
           need
           we
           any
           more
           witnesses
           of
           his
           Deity
           ?
           His
           Name
           is
           
             wonderful
             ,
             Isai.
          
           9.
           6.
           far
           above
           all
           Creatures
           ;
           his
           Generation
           is
           unutterable
           ,
           being
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             the
             proper
             Son
             of
             the
             Father
             ,
             Rom.
          
           8.
           32.
           not
           as
           Creatures
           made
           
             ex
             nihilo
          
           ,
           but
           as
           a
           proper
           Son
           begotten
           out
           of
           his
           very
           Substance
           ;
           his
           standing
           is
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             in
             the
             essential
             form
             of
             God
             ,
             the
             very
             divine
             nature
             ,
             Phil.
          
           2.
           6.
           and
           his
           special
           Ubi
           there
           is
           
             the
             Fathers
             bosom
             ,
             Joh.
          
           1.
           18.
           and
           from
           thence
           together
           with
           him
           he
           breathes
           forth
           the
           holy
           Ghost
           .
           His
           Works
           are
           divine
           and
           all
           one
           with
           the
           Fathers
           ,
           Joh.
           5.
           19.
           
           He
           sat
           in
           counsel
           with
           him
           in
           framing
           his
           Eternal
           Decrees
           ,
           and
           since
           wrought
           with
           him
           in
           
           making
           first
           a
           World
           of
           Creatures
           and
           then
           a
           Church
           of
           Saints
           ;
           and
           still
           he
           works
           with
           him
           in
           the
           preservation
           and
           gubernation
           of
           both
           .
           Lastly
           ,
           his
           two
           Testaments
           (
           which
           face
           each
           other
           as
           the
           Cherubims
           upon
           the
           Ark
           )
           by
           their
           sweet
           glances
           and
           respective
           aspects
           upon
           each
           other
           do
           disclose
           his
           Deity
           .
           For
           in
           the
           Old
           Testament
           't
           is
           said
           ,
           that
           
             Jehovah
             brought
             Israel
             out
             of
             Egypt
             ,
             Exod.
          
           20.
           2.
           in
           the
           New
           Testament
           't
           is
           said
           ,
           that
           
             Christ
             did
             it
             ,
             Jude
          
           4.
           and
           5.
           
           Ver.
           in
           the
           Old
           
             Jehovah
             circumcises
             the
             heart
             ,
             Deut.
          
           30.
           6.
           in
           the
           New
           
             Christ
             doth
             it
             ,
             Col.
          
           2.
           11.
           in
           the
           Old
           
             Jehovah
             poured
             out
             the
             Spirit
             ,
             Joel
          
           2.
           28.
           in
           the
           New
           
             Christ
             ,
             Acts
          
           2.
           33.
           in
           the
           Old
           
             every
             knee
             bowes
             to
             Jehovah
             ,
             Isai.
          
           45.
           23.
           in
           the
           New
           
             to
             Christ
             ,
             Rom.
          
           14.
           11.
           in
           the
           Old
           
             miracles
             were
             done
             in
             Jehovah's
             Name
             ,
          
           2
           Kings
           2.
           21.
           in
           the
           New
           
             in
             Christ's
             ,
             Acts
          
           9.
           34.
           in
           the
           Old
           
             Jehovah
             is
             the
             first
             and
             the
             last
             ,
             Isai.
          
           44.
           6.
           in
           the
           New
           
             Christ
             is
             Alpha
             and
             Omega
             ,
             Revel
             .
          
           1.
           11.
           in
           the
           Old
           
             there
             is
             Deus
             absconditus
             ,
             Isai.
          
           45.
           15.
           in
           the
           New
           
             Deus
             manifestatus
             in
             carne
          
           ,
           1
           Tim.
           3.
           16.
           
           All
           which
           do
           most
           pregnantly
           prove
           the
           Deity
           of
           Christ
           unto
           us
           .
           Nevertheless
           proud
           Reason
           will
           be
           babling
           ,
           How
           can
           the
           Father
           beget
           the
           Son
           
             ex
             propriâ
             Substantiâ
          
           ?
           Can
           
           any
           part
           of
           the
           Divine
           Essence
           be
           discinded
           in
           such
           a
           Generation
           ?
           Or
           if
           not
           ,
           can
           the
           whole
           be
           given
           to
           the
           Son
           ?
           And
           if
           so
           ,
           how
           is
           it
           retained
           to
           the
           Father
           ?
           I
           answer
           ;
           The
           Father
           gave
           unto
           the
           Son
           the
           whole
           Essence
           ,
           
             non
             alienatione
             sed
             communicatione
             ,
             non
             generatione
             emanante
             ,
             sed
             immanente
          
           ;
           the
           Father
           so
           begets
           the
           Son
           ,
           as
           that
           he
           still
           
             possesses
             him
             ,
             Prov.
          
           8.
           22.
           the
           Son
           so
           goes
           forth
           from
           the
           Father
           as
           that
           he
           still
           
             abides
             in
             him
          
           ;
           his
           
             eternal
             egress
             ,
             Micah
          
           5.
           2.
           is
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           not
           by
           defluxion
           ,
           but
           immansion
           ,
           
             I
             am
             in
             the
             Father
             and
             the
             Father
             in
             me
             ,
          
           saith
           Christ
           ,
           Joh.
           14.
           10.
           
           Indeed
           if
           we
           speak
           accurately
           ,
           the
           Father
           begets
           the
           Son
           out
           of
           himself
           rather
           
             in
             Essentiâ
             divinâ
          
           ,
           than
           
             ex
             essentiâ
             divinâ
          
           .
           Hence
           the
           entire
           Essence
           is
           in
           the
           Father
           ;
           and
           the
           entire
           Essence
           is
           in
           the
           Son
           too
           ;
           and
           what
           if
           it
           could
           not
           be
           thus
           in
           a
           finite
           Essence
           ?
           yet
           why
           may
           it
           not
           be
           so
           in
           an
           infinite
           ?
           What
           if
           Reason
           cannot
           fathom
           it
           ?
           must
           therefore
           Faith
           reject
           it
           ?
           I
           conclude
           then
           ,
           that
           Christ
           is
           very
           God
           ,
           and
           as
           God
           hath
           a
           right
           to
           redeem
           us
           his
           Creatures
           .
        
         
           2.
           
           
             Jus
             Idoneitatis
          
           ,
           as
           the
           Son
           of
           God
           ,
           he
           was
           most
           fit
           to
           be
           our
           Redeemer
           ;
           what
           can
           be
           more
           perfectly
           congruous
           than
           Reconciliation
           
           by
           God's
           beloved
           one
           ,
           Adoption
           by
           his
           Natural
           Son
           ,
           Reparation
           of
           his
           gracious
           Image
           by
           his
           substantial
           ,
           a
           shine
           of
           Favour
           by
           the
           brightness
           of
           his
           Glory
           ,
           beams
           of
           Light
           by
           his
           Wisdom
           ,
           Restitution
           of
           Life
           by
           the
           Prince
           of
           Life
           ,
           and
           Mediation
           between
           God
           and
           Man
           by
           the
           middle
           Person
           in
           the
           sacred
           Trinity
           ?
           There
           be
           three
           great
           goings
           forth
           of
           God
           ,
           into
           which
           all
           others
           may
           be
           resolved
           ;
           the
           first
           is
           that
           fundamental
           one
           of
           Creation
           ,
           and
           upon
           Sins
           Entry
           ,
           which
           is
           but
           an
           Apostasie
           from
           Creation
           ,
           in
           comes
           the
           second
           ,
           viz.
           Redemption
           ,
           and
           out
           of
           this
           as
           out
           of
           a
           Fountain
           flows
           the
           third
           ,
           and
           that
           is
           Sanctification
           ;
           these
           hang
           in
           order
           one
           upon
           another
           .
           Unless
           there
           had
           been
           a
           Creature
           ,
           and
           that
           Apostate
           ,
           there
           had
           been
           no
           place
           for
           Redemption
           ;
           and
           unless
           there
           had
           been
           a
           Redemption
           ,
           there
           had
           been
           no
           room
           for
           Sanctification
           ;
           for
           God
           would
           never
           have
           reimplanted
           his
           Image
           of
           Holiness
           in
           a
           Creature
           left
           under
           the
           eternal
           stroke
           of
           his
           Justice
           ,
           nor
           have
           plucked
           away
           the
           spot
           of
           Sin
           there
           ,
           where
           the
           guilt
           of
           Sin
           is
           left
           behind
           .
           Now
           albeit
           it
           is
           a
           most
           sure
           Rule
           ,
           that
           
             Opera
             Trinitatis
             ad
             extrà
             sunt
             indivisa
             ,
          
           yet
           among
           Divines
           Creation
           is
           in
           a
           sort
           peculiarized
           
           to
           the
           Father
           as
           the
           first
           ,
           Redemption
           to
           the
           Son
           as
           the
           second
           ,
           and
           Sanctification
           to
           the
           Spirit
           as
           the
           third
           Person
           in
           the
           Glorious
           Trinity
           .
           Thus
           in
           these
           three
           goings
           forth
           of
           God
           ,
           each
           person
           in
           the
           Trinity
           hath
           his
           special
           Shine
           ,
           and
           that
           in
           the
           very
           Order
           of
           his
           Subsistence
           ;
           wherefore
           it
           was
           very
           congruous
           that
           the
           Son
           ,
           of
           all
           the
           Persons
           in
           the
           Trinity
           ,
           should
           be
           out
           Redeemer
           .
        
         
           3.
           
           
             Jus
             Conjunctionis
          
           ;
           he
           that
           redeems
           a
           Captive
           must
           be
           
             Persona
             conjunct
             a
          
           with
           him
           ,
           and
           so
           was
           Christ
           with
           us
           in
           a
           threefold
           respect
           .
        
         
           1.
           
           
             Conjunctione
             naturali
          
           ,
           he
           was
           our
           
             Goel
             ,
             Isai.
          
           59.
           20.
           that
           is
           ,
           
             our
             next
             kinsman
          
           by
           his
           Incarnation
           ,
           and
           
             our
             Redeemer
          
           by
           his
           Passion
           ;
           he
           assumed
           our
           Nature
           into
           himself
           that
           he
           might
           redeem
           us
           ;
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           was
           made
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           the
           great
           God
           a
           sucking
           Child
           ;
           
             regens
             Sydera
          
           ,
           yet
           
             sugens
             Ubera
          
           ,
           he
           that
           ruled
           the
           Stars
           sucked
           the
           Breasts
           .
           
             The
             word
             was
             made
             flesh
             ,
             Joh.
          
           1.
           14.
           and
           a
           strange
           making
           it
           was
           ;
           all
           other
           Creations
           are
           (
           as
           it
           were
           )
           
             extra
             Deum
          
           ,
           but
           here
           was
           a
           Creation
           in
           the
           very
           person
           of
           God.
           The
           glorious
           Trinity
           in
           the
           very
           instant
           of
           drawing
           the
           Humane
           Nature
           exnihilo
           interweaved
           it
           with
           the
           Person
           of
           
           the
           Son
           ,
           so
           that
           it
           never
           was
           any
           where
           but
           there
           ;
           all
           other
           Creations
           stand
           under
           the
           Roof
           of
           Providence
           and
           Preservation
           ,
           but
           here
           the
           Humane
           Nature
           is
           an
           Inmate
           in
           the
           very
           same
           Person
           with
           the
           Divine
           :
           all
           other
           Creatures
           have
           their
           proper
           sutable
           seats
           and
           Ubi's
           in
           the
           Sphere
           of
           Nature
           ,
           but
           here
           's
           the
           Sackcloth
           of
           an
           Humane
           Body
           cast
           upon
           ,
           and
           the
           Rush-candle
           of
           a
           Reasonable
           soul
           lighted
           up
           in
           the
           Sun
           it self
           .
           The
           glorious
           Son
           of
           God
           espoused
           Flesh
           and
           Blood
           ,
           and
           the
           Bride-chamber
           (
           where
           the
           knot
           was
           tied
           )
           was
           the
           Virgins
           Womb
           ;
           there
           was
           he
           
             made
             of
             a
             Woman
          
           ,
           consubstantial
           with
           us
           as
           to
           his
           Humanity
           ,
           who
           was
           consubstantial
           with
           the
           Father
           as
           to
           his
           Divinity
           .
           O
           how
           great
           is
           this
           Mystery
           ,
           
             God
             manifest
             in
             the
             flesh
             !
             O
             Domine
             !
             quàm
             admirabile
             nomen
             tuum
             !
             non
          
           
           
             modò
             mundi
             hujus
             staturam
             admiror
             ,
             non
             stabilitatem
             Terrae
             ,
             non
             Lunae
             defectum
             &
             incrementum
             ,
             non
             Solem
             semper
             integrum
             &
             laborem
             ejus
             perpetuum
             :
             Miror
             Deum
             in
             utero
             Virginis
             ,
             miror
             Omnipotentem
             in
             cunabulis
             ,
             miror
             quomodo
             Verbo
             Dei
             caro
             adhaeserit
             ,
             quomodo
             incorporeus
             Deus
             corporis
             nostri
             tegumentum
             induerit
             ;
             in
             caeteris
             aliquae
             satisfaciant
             rationes
             ,
             hîc
             solus
          
           
           
             me
             complectitur
             stupor
          
           .
           God
           never
           came
           so
           near
           to
           us
           as
           in
           this
           wonderful
           Conjunction
           .
           In
           the
           Creatures
           we
           see
           God
           above
           us
           ,
           in
           the
           Law
           we
           see
           God
           against
           us
           ;
           but
           here
           we
           see
           
             Immanuel
             ,
             God
             with
             us
          
           :
           he
           is
           one
           with
           us
           by
           a
           natural
           Conjunction
           ,
           but
           that
           's
           not
           all
           ;
           for
           being
           in
           our
           Nature
           he
           became
           one
           with
           us
        
         
           2.
           
           
             Conjunctione
             Legali
          
           ,
           he
           was
           our
           Sponsor
           or
           Surety
           ,
           and
           so
           in
           Law
           one
           person
           with
           us
           ;
           his
           Stile
           is
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             Surety
             of
             the
             covenant
             ,
             Heb.
          
           7.
           22.
           and
           the
           Covenant
           being
           mutual
           on
           both
           parts
           ,
           from
           God
           to
           Man
           and
           from
           Man
           to
           God
           ,
           he
           is
           in
           both
           respects
           a
           Surety
           of
           it
           ;
           a
           Surety
           on
           God's
           part
           that
           his
           Promises
           should
           be
           performed
           to
           us
           ,
           and
           a
           Surety
           on
           our
           parts
           that
           our
           Debts
           should
           be
           paid
           to
           God.
           We
           were
           double
           Debtors
           to
           God
           ;
           as
           Rational
           Creatures
           we
           owed
           perfect
           Obedience
           ,
           and
           as
           Sinful
           Creatures
           we
           owed
           eternal
           Sufferings
           ;
           the
           first
           is
           a
           debt
           to
           God's
           Holiness
           ,
           and
           the
           second
           to
           his
           Justice
           .
           Now
           Jesus
           Christ
           was
           our
           Surety
           for
           both
           ,
           a
           Surety
           to
           fulfil
           all
           Righteousness
           for
           us
           ,
           and
           the
           Fidejussorial
           Bond
           which
           he
           gave
           for
           this
           was
           his
           Circumcision
           ;
           for
           he
           had
           no
           sinful
           flesh
           to
           be
           cut
           off
           ,
           but
           would
           become
           
             a
             debtor
             to
             the
             whole
             Law
          
           for
           us
           ;
           and
           
           in
           Circumcision
           he
           signed
           security
           for
           it
           with
           his
           own
           Blood
           :
           and
           also
           a
           Surety
           to
           take
           our
           Sins
           on
           him
           .
           Hence
           the
           Righteous
           God
           (
           who
           cannot
           but
           judge
           according
           to
           truth
           )
           
             charged
             our
             iniquities
             upon
             him
             ,
             Isai.
          
           53.
           6.
           and
           he
           as
           our
           Surety
           accepted
           the
           charge
           ,
           and
           those
           words
           ,
           
             my
             sins
             are
             not
             hid
             from
             thee
             ,
             Psal.
          
           69.
           5.
           are
           (
           as
           St.
           Jorom
           thinks
           )
           spoken
           
             ex
             personâ
             Christi
          
           ,
           for
           he
           was
           though
           not
           commissor
           ,
           yet
           
             susceptor
             delictorum
          
           ;
           our
           Flesh
           and
           Blood
           was
           taken
           into
           his
           Divine
           Person
           ,
           and
           our
           Sins
           (
           which
           could
           by
           no
           means
           enter
           in
           there
           )
           were
           yet
           cast
           upon
           him
           ,
           and
           being
           cast
           upon
           him
           ,
           God
           exacted
           satisfaction
           of
           him
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             it
             was
             exacted
             and
             he
             answered
             ,
             Isai.
          
           53.
           7.
           
           Satisfaction
           was
           exacted
           from
           him
           as
           our
           Surety
           ,
           and
           he
           answered
           for
           us
           ;
           and
           what
           was
           his
           Answer
           ?
           Why
           ,
           I
           'le
           lay
           down
           my
           Life
           ,
           I
           'le
           pour
           out
           my
           Soul
           ,
           saith
           he
           ;
           let
           all
           the
           Wrath
           due
           to
           those
           Sins
           be
           squeezed
           into
           one
           Cup
           and
           I
           'le
           drink
           it
           up
           to
           the
           bottom
           ;
           let
           the
           Fire
           of
           God's
           Anger
           drop
           down
           from
           Heaven
           ,
           and
           I
           'le
           be
           the
           Paschal
           Lamb
           roasted
           in
           it
           .
           Thus
           Jesus
           Christ
           was
           a
           Surety
           ,
           nay
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           the
           noblest
           of
           Sureties
           ,
           putting
           his
           Soul
           in
           our
           Souls
           stead
           ,
           to
           bear
           our
           Sins
           and
           God's
           Wrath
           ;
           and
           
           for
           this
           very
           purpose
           was
           he
           one
           with
           us
           in
           Nature
           that
           he
           might
           be
           one
           with
           us
           in
           Law
           too
           .
           But
           neither
           is
           this
           all
           ,
           for
           both
           these
           Conjunctions
           are
           crowned
           with
           a
           third
           ,
           and
           so
           he
           is
           one
           with
           us
        
         
           3.
           
           
             Conjunctione
             Mysticâ
          
           ,
           Christ
           is
           the
           Head
           ,
           and
           the
           Church
           is
           the
           Body
           ,
           and
           both
           together
           make
           up
           
             one
             mystical
             Christ
          
           ,
           1
           Cor.
           12.
           12.
           the
           Head
           in
           Heaven
           ,
           and
           the
           Body
           on
           Earth
           ;
           and
           the
           spiritual
           Continuity
           between
           both
           is
           one
           and
           the
           same
           holy
           Spirit
           ,
           which
           is
           on
           the
           Head
           without
           measure
           ,
           and
           on
           the
           Members
           according
           to
           measure
           .
           If
           the
           Jew
           ask
           us
           where
           is
           Christ
           ?
           we
           can
           truly
           answer
           ,
           He
           is
           at
           the
           right
           hand
           of
           God
           in
           Heaven
           ;
           and
           on
           Earth
           ,
           loc
           here
           is
           Christ
           and
           there
           is
           Christ
           living
           and
           breathing
           in
           his
           Saints
           ;
           every
           Saint
           is
           a
           piece
           of
           him
           ,
           and
           all
           together
           are
           
             his
             fulness
             ,
             Eph.
          
           1.
           23.
           so
           that
           he
           doth
           not
           count
           himself
           complete
           without
           them
           .
           This
           Conjunction
           is
           so
           near
           and
           full
           of
           spiritual
           Sense
           ,
           that
           a
           poor
           Member
           cannot
           suffer
           on
           Earth
           ,
           but
           instantly
           the
           Head
           in
           Heaven
           cries
           out
           of
           Persecution
           ,
           Acts
           9.
           4.
           and
           even
           the
           suffering
           Member
           reckons
           himself
           sitting
           in
           Heaven
           ,
           as
           long
           as
           his
           Head
           is
           there
           ,
           Eph.
           2.
           6.
           
        
         
           Thus
           our
           Redeemer
           comes
           very
           near
           
           unto
           us
           in
           a
           threefold
           Conjunction
           ,
           and
           in
           each
           Conjunction
           there
           is
           a
           rare
           Condescention
           .
           In
           the
           first
           he
           came
           down
           into
           our
           Natures
           by
           a
           stupendious
           Incarnation
           ,
           in
           the
           second
           he
           came
           down
           into
           our
           Hell
           by
           a
           Fidejussorial
           Passion
           ,
           in
           the
           third
           he
           comes
           down
           into
           our
           Hearts
           by
           the
           Spirits
           Inhabitation
           ;
           the
           first
           opens
           a
           way
           to
           the
           second
           ,
           the
           second
           is
           the
           purchase
           of
           the
           third
           ,
           and
           the
           third
           ,
           as
           in
           design
           ,
           was
           a
           Motive
           to
           ,
           and
           ,
           as
           in
           existence
           ,
           is
           a
           Crown
           upon
           the
           Work
           of
           Redemption
           .
        
         
           4.
           
           Having
           considered
           the
           Redeemer
           ,
           I
           pass
           on
           to
           the
           Price
           ;
           and
           here
           I
           shall
           reduce
           all
           to
           three
           Questions
           .
        
         
           
             1.
             
             What
             this
             Price
             is
             ?
          
           
             2.
             
             What
             manner
             of
             Price
             it
             is
             ?
          
           
             3.
             
             For
             whom
             it
             was
             paid
             ?
          
        
         
           1.
           
           What
           this
           Price
           is
           ?
           and
           this
           is
           the
           Humane
           Nature
           of
           Christ
           ,
           as
           subjected
           to
           the
           Law.
           When
           the
           Son
           of
           God
           came
           forth
           to
           redeem
           us
           ,
           he
           was
           
             made
             of
             a
             woman
             ,
             made
             under
             the
             Law
             ,
             to
             redeem
             us
             that
             were
             under
             the
             Law
             ,
             Gal.
          
           4.
           4
           ,
           5.
           
           
             Made
             of
             a
             Woman
          
           ,
           there
           's
           his
           humane
           Nature
           ;
           
             made
             under
             the
             Law
          
           ,
           there
           's
           his
           subjection
           to
           the
           Law
           ,
           and
           the
           End
           of
           all
           is
           our
           Redemption
           :
           Christ
           
             through
             the
             eternal
             Spirit
             offered
             up
             himself
             to
             God
             ,
             Heb.
          
           9.
           14.
           and
           that
           
           in
           a
           way
           fully
           answering
           the
           demands
           of
           the
           Law.
           The
           Law
           demanded
           of
           the
           Captives
           two
           things
           ;
           perfect
           Obedience
           from
           them
           as
           rational
           Creatures
           ,
           and
           penal
           Suffering
           from
           them
           as
           sinful
           Creatures
           ;
           and
           Christ
           gave
           up
           his
           Humane
           Nature
           a
           price
           both
           ways
           ,
           in
           doing
           and
           in
           suffering
           ;
           he
           gave
           himself
           ,
           that
           is
           ,
           his
           humane
           Nature
           for
           us
           
             an
             offering
             and
             a
             sacrifice
             ,
             Eph.
          
           5.
           2.
           an
           Offering
           in
           his
           Active
           Obedience
           ,
           and
           a
           Sacrifice
           in
           his
           Passive
           ,
           and
           both
           these
           together
           were
           the
           entire
           Price
           of
           our
           Redemption
           .
        
         
           1.
           
           Christ
           gave
           up
           himself
           in
           his
           Active
           Obedience
           .
           That
           holy
           thing
           ,
           his
           humane
           Nature
           ,
           as
           soon
           as
           it
           came
           out
           into
           the
           World
           ,
           fell
           a
           breathing
           forth
           of
           Holiness
           ,
           burning
           with
           zeal
           for
           God
           ,
           melting
           in
           compassions
           over
           Men
           ,
           bowing
           it self
           down
           in
           miraculous
           humility
           ,
           and
           in
           a
           rape
           of
           love
           doing
           all
           the
           Will
           of
           God
           ,
           even
           to
           the
           last
           gasp
           upon
           the
           Cross.
           His
           thoughts
           were
           all
           births
           of
           Holiness
           ,
           his
           words
           oracles
           of
           Truth
           ,
           his
           works
           a
           fulfilling
           all
           Righteousness
           ,
           and
           his
           meat
           and
           drink
           was
           to
           do
           his
           Father's
           Will
           :
           He
           ascended
           up
           to
           the
           top
           or
           pinacle
           of
           the
           Moral
           Law
           in
           the
           sweetest
           strains
           of
           Love
           ,
           and
           fetched
           about
           the
           breadth
           or
           vast
           compass
           of
           it
           in
           
           the
           largeness
           of
           his
           Obedience
           ,
           and
           passed
           down
           to
           the
           very
           hemm
           or
           border
           of
           it
           in
           the
           lowness
           of
           his
           Humility
           .
           Rather
           than
           fail
           ,
           he
           would
           be
           subject
           to
           his
           own
           Creature
           ,
           Luk.
           2.
           51.
           pay
           tribute
           to
           his
           own
           Subject
           ,
           Matth.
           17.
           27.
           and
           wash
           his
           Disciples
           feet
           with
           those
           very
           hands
           which
           had
           all
           the
           power
           in
           Heaven
           and
           Earth
           in
           them
           ,
           Joh.
           13.
           3
           ,
           4
           ,
           5.
           
           Nay
           ,
           he
           stooped
           down
           as
           low
           as
           the
           fringe
           of
           the
           Ceremonial
           Law
           ;
           his
           sinless
           flesh
           was
           circumcised
           ,
           Luke
           2.
           21.
           his
           holy
           Mother
           purified
           ,
           Luk.
           2.
           22.
           the
           true
           Passeover
           kept
           the
           typical
           one
           ,
           Matth.
           26.
           20
           ,
           21.
           and
           so
           obedientially
           stood
           under
           his
           own
           shadow
           .
           In
           every
           respect
           he
           was
           obedient
           unto
           death
           :
           His
           Obedience
           was
           a
           fair
           Commentary
           on
           the
           whole
           Law
           ,
           written
           in
           glorious
           Characters
           of
           Holiness
           and
           Righteousness
           all
           his
           life
           long
           ,
           and
           at
           his
           death
           clasped
           and
           sealed
           up
           with
           his
           precious
           Blood.
           Thus
           the
           Mandatory
           part
           of
           the
           Law
           was
           answered
           ;
           now
           for
           the
           Minatory
           .
        
         
           2.
           
           He
           gave
           up
           himself
           in
           his
           passive
           obedience
           ,
           he
           was
           in
           some
           sence
           crucifyed
           in
           the
           womb
           ,
           in
           that
           he
           was
           made
           of
           his
           creature
           ;
           and
           coming
           forth
           into
           the
           world
           ,
           all
           his
           life
           was
           a
           perpetual
           passion
           .
           The
           Gospel
           shews
           us
           the
           immense
           God
           in
           
           swadling
           clouts
           ,
           the
           builder
           of
           all
           things
           working
           as
           a
           Carpenter
           ,
           the
           holy
           one
           hurried
           up
           and
           down
           by
           a
           tempting
           Devil
           ,
           the
           filler
           of
           all
           things
           hungry
           ,
           the
           fountain
           of
           living
           water
           thirsty
           ,
           the
           power
           of
           God
           weary
           ,
           the
           eternal
           joy
           of
           the
           Father
           weeping
           ,
           the
           owner
           of
           all
           things
           extreme
           poor
           ;
           and
           not
           knowing
           where
           to
           lay
           his
           head
           in
           his
           own
           world
           .
           Thus
           as
           a
           man
           of
           sorrows
           he
           passes
           on
           towards
           his
           Cross
           ;
           one
           of
           his
           own
           Apostles
           betraying
           him
           ,
           another
           denying
           him
           ,
           the
           rest
           forsaking
           him
           ,
           the
           chief
           Priests
           bloodily
           conspiring
           against
           him
           ,
           false
           witnesses
           unjustly
           accusing
           him
           ,
           the
           tumultuous
           rabble
           crying
           out
           ,
           
             crucify
             ,
             crucify
          
           ,
           and
           Pilate
           first
           confessing
           his
           innocency
           ,
           and
           then
           condemning
           his
           person
           .
           And
           now
           arriving
           at
           his
           Cross
           ,
           sorrows
           break
           in
           upon
           every
           part
           ,
           his
           head
           raked
           with
           thorns
           ,
           his
           face
           besmeared
           with
           spittle
           ,
           his
           eyes
           afflicted
           with
           the
           tears
           of
           friends
           ,
           his
           ears
           filled
           with
           the
           blasphemies
           of
           enemies
           ,
           his
           lips
           of
           grace
           wet
           with
           vinegar
           and
           gall
           ,
           his
           hands
           and
           feet
           nailed
           to
           the
           Cross
           ,
           and
           his
           sacred
           body
           hanging
           between
           thieves
           ,
           racked
           and
           tortured
           to
           death
           in
           a
           Golgotha
           of
           stench
           and
           rottenness
           .
           But
           all
           this
           is
           but
           the
           outside
           of
           his
           
           passion
           ;
           at
           the
           same
           time
           hell
           was
           let
           loose
           ,
           and
           from
           thence
           the
           Devils
           as
           so
           many
           roaring
           Lyons
           came
           with
           open
           mouth
           to
           devour
           him
           ,
           and
           (
           which
           is
           much
           more
           )
           Heaven
           thundred
           over
           his
           head
           ,
           and
           the
           righteous
           God
           ,
           as
           angry
           as
           our
           sins
           could
           make
           him
           ,
           
             fell
             a
             smiting
             of
             him
             ,
             Isai.
          
           53.
           4.
           and
           smote
           him
           
             in
             his
             Soul
             too
             ,
             verse
          
           10.
           and
           with
           smiting
           
             wounded
             and
             bruised
             him
             ,
             verse
          
           5.
           the
           smart
           and
           anguish
           whereof
           was
           so
           great
           that
           
             he
             was
             afraid
             ,
             Hebr
          
           :
           5.
           7.
           and
           his
           fear
           was
           so
           high
           ,
           that
           he
           began
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             to
             faint
             away
          
           ,
           and
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             to
             be
             sore
             amazed
             ,
             Mark
          
           14.
           33.
           and
           in
           this
           amazement
           ,
           the
           Eclipse
           was
           so
           dark
           ,
           that
           he
           was
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             surrounded
             with
             sorrows
             even
             unto
             death
             ,
             verse
          
           34.
           and
           in
           this
           spiritual
           Siege
           ,
           he
           falls
           a
           praying
           ,
           
             Father
             if
             it
             be
             possible
             ,
             let
             this
             cup
             pass
             from
             me
             ,
             nevertheless
             not
             as
             I
             will
             ,
             but
             as
             thou
             wilt
             ,
             Matth.
          
           26.
           39.
           and
           in
           prayer
           he
           sinks
           into
           an
           agnony
           .
           His
           soul
           became
           like
           that
           poor
           ship
           ,
           that
           fell
           into
           a
           place
           where
           two
           seas
           met
           ,
           the
           fore-part
           sticking
           fast
           ,
           and
           remaining
           unmoveable
           ,
           and
           the
           hinder-part
           broken
           with
           the
           violence
           of
           the
           waves
           ,
           Acts
           27.
           41.
           
           Even
           so
           here
           were
           two
           seas
           met
           ,
           a
           sea
           of
           wrath
           storming
           against
           him
           as
           our
           Surety
           ,
           and
           a
           sea
           of
           love
           
           breathing
           in
           him
           after
           our
           Redemption
           :
           His
           humane
           will
           as
           nature
           shrunk
           at
           the
           sense
           of
           Gods
           wrath
           ,
           but
           as
           reason
           it
           stedfastly
           pointed
           at
           the
           work
           of
           our
           Salvation
           .
           Redemption
           stood
           fast
           and
           unmoveable
           in
           his
           heart
           ,
           yet
           the
           same
           heart
           (
           though
           without
           the
           least
           spot
           of
           sinful
           contrariety
           )
           was
           broken
           with
           the
           waves
           of
           amazing
           horrors
           ,
           and
           so
           dreadful
           was
           this
           agony
           ,
           that
           it
           cast
           this
           grand
           Heroe
           (
           the
           strength
           of
           all
           the
           Martyrs
           )
           into
           a
           bloody
           sweat
           ,
           
             there
             fell
             from
             him
             great
             drops
             of
             blood
             ,
             Luke
          
           22.
           44.
           
           The
           sins
           of
           the
           world
           ascending
           up
           as
           a
           vast
           cloud
           before
           Gods
           Tribunal
           ,
           now
           came
           dashing
           down
           upon
           him
           in
           an
           horrible
           tempest
           of
           incomprehensible
           wrath
           ,
           and
           this
           makes
           him
           cry
           ,
           nay
           (
           as
           the
           Psalmist
           hath
           it
           Psal.
           22.
           1.
           
           )
           
             roar
             out
          
           upon
           the
           Cross
           ,
           
             My
             God!
             my
             God!
             Why
             hast
             thou
             forsaken
             me
             ?
             Mat.
          
           27.
           46.
           
           One
           would
           have
           thought
           at
           the
           first
           blush
           ,
           that
           the
           humane
           nature
           had
           been
           dropt
           out
           of
           his
           divine
           person
           ;
           but
           though
           that
           were
           not
           ,
           yet
           the
           sense
           of
           Gods
           favour
           was
           for
           a
           time
           suspended
           from
           his
           humane
           nature
           .
           Never
           was
           sorrow
           like
           to
           his
           sorrow
           .
           In
           all
           the
           legal
           sacrifices
           there
           was
           
             destructio
             rei
             oblatae
          
           ,
           and
           all
           those
           destructions
           were
           summed
           
           up
           in
           his
           sufferings
           .
           As
           the
           corn
           he
           was
           bruised
           ,
           as
           the
           wine
           and
           oil
           
             poured
             out
          
           ,
           as
           the
           Lamb
           
             slain
             and
             rosted
             in
             the
             fire
             of
             Gods
             wrath
             ,
          
           and
           as
           the
           scape-goat
           
             driven
             into
             the
             dismal
             wilderness
             of
             desertion
             .
          
           He
           did
           as
           it
           were
           sport
           in
           Creation
           ▪
           but
           in
           Redemption
           he
           sweats
           ,
           suffers
           ,
           bleeds
           and
           dyes
           .
        
         
           Now
           his
           humane
           nature
           thus
           made
           under
           the
           Law
           ,
           both
           in
           his
           active
           and
           passive
           obedience
           ,
           is
           the
           complete
           and
           integral
           price
           of
           our
           Redemption
           ;
           I
           say
           ,
           both
           in
           his
           active
           and
           passive
           obedience
           ,
           for
           these
           were
           not
           sundred
           either
           in
           existence
           or
           merit
           .
        
         
           1.
           
           Not
           in
           existence
           ;
           for
           there
           was
           passion
           in
           his
           actions
           ,
           and
           action
           in
           his
           passions
           :
           from
           first
           to
           last
           ,
           his
           obedience
           was
           with
           suffering
           ,
           and
           his
           suffering
           with
           obedience
           .
           There
           was
           passion
           in
           his
           actions
           ;
           't
           was
           a
           great
           suffering
           for
           the
           great
           Law-giver
           to
           be
           under
           the
           Law
           ,
           for
           the
           Lord
           of
           the
           Sabbath
           to
           observe
           it
           .
           The
           noblest
           and
           purest
           piece
           of
           the
           Law
           is
           the
           knowing
           and
           loving
           of
           God
           ,
           and
           yet
           even
           in
           that
           there
           was
           a
           great
           suffering
           ;
           for
           he
           who
           eternally
           knew
           the
           Father
           in
           an
           infinity
           of
           light
           ,
           now
           knew
           him
           as
           it
           were
           by
           candle-light
           in
           a
           finite
           reason
           ;
           
           he
           who
           eternally
           embraced
           the
           Father
           in
           an
           infinity
           of
           love
           ,
           now
           loved
           him
           in
           the
           narrow
           compass
           of
           a
           finite
           will
           ;
           and
           therefore
           even
           in
           these
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             he
             emptied
             himself
          
           as
           the
           Apostle
           speaks
           ,
           Phil.
           2.
           7.
           
           And
           on
           the
           other
           side
           ,
           there
           was
           action
           in
           his
           passion
           ;
           his
           passions
           were
           with
           knowledge
           ,
           he
           shut
           not
           his
           eyes
           when
           he
           drunk
           off
           the
           cup
           of
           wrath
           ;
           his
           passions
           were
           free-will
           offerings
           ,
           
             Loe
             I
             come
          
           ,
           saith
           he
           ,
           
             to
             do
             thy
             will
             O
             God
             ,
             Hebr.
          
           10.
           7.
           
           Gods
           will
           was
           ,
           that
           he
           should
           suffer
           ,
           and
           his
           will
           runs
           before
           ,
           and
           as
           it
           it
           were
           anticipates
           his
           sufferings
           ,
           
             Loe
             ,
             I
             come
          
           :
           nay
           ,
           in
           his
           passage
           he
           breaks
           out
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             How
             am
             I
             straitned
             till
             it
             be
             accomplished
             ?
             Luke
          
           12.
           50.
           
           He
           was
           as
           it
           were
           in
           pangs
           of
           forward
           obedience
           to
           be
           baptized
           in
           his
           own
           blood
           ,
           and
           posted
           on
           towards
           an
           agony
           of
           wrath
           in
           an
           agony
           of
           love
           ;
           and
           when
           he
           arrived
           at
           his
           extremest
           sufferings
           ,
           his
           signal
           willingness
           turned
           his
           suffering
           into
           doing
           ,
           and
           his
           Cross
           into
           a
           triumphant
           Chariot
           ,
           
             he
             triumphed
             in
             it
          
           ,
           saith
           the
           Apostle
           ,
           Col.
           2.
           15.
           even
           there
           his
           obedience
           and
           love
           rode
           in
           triumph
           ;
           triumphant
           obedience
           spread
           out
           his
           hands
           upon
           the
           Cross
           ,
           and
           triumphant
           love
           opened
           his
           naked
           heart
           to
           the
           
           wrath
           of
           God.
           His
           Soul
           was
           not
           snatched
           away
           but
           
             poured
             out
             ,
             Isai.
          
           53.
           12.
           his
           life
           was
           not
           meerly
           taken
           away
           ,
           but
           
             laid
             down
             ,
             Joh.
          
           10.
           18.
           
           He
           was
           willing
           to
           be
           forsaken
           of
           God
           himself
           for
           a
           time
           ,
           that
           thereby
           he
           might
           fulfil
           the
           will
           of
           God
           ;
           and
           before
           the
           fire
           of
           Gods
           wrath
           could
           fall
           on
           him
           ,
           he
           was
           all
           in
           a
           flame
           with
           his
           own
           love
           .
           Thus
           the
           active
           and
           passive
           obedience
           of
           Christ
           were
           not
           severed
           in
           their
           existence
           ;
           but
           like
           his
           seamless
           coat
           were
           interwoven
           from
           the
           top
           throughout
           even
           to
           his
           last
           gasp
           upon
           the
           Cross.
           
        
         
           2.
           
           Neither
           were
           these
           severed
           in
           merit
           ;
           Christ
           is
           not
           so
           to
           be
           divided
           as
           if
           his
           sufferings
           apart
           by
           themselves
           were
           the
           price
           of
           Remission
           ,
           and
           his
           righteousness
           apart
           by
           it self
           the
           price
           of
           Glory
           .
           If
           the
           active
           obedience
           of
           Christ
           apart
           make
           us
           perfectly
           righteous
           ,
           where
           is
           the
           glory
           of
           the
           passive
           ?
           if
           the
           passive
           obedience
           of
           Christ
           apart
           purchase
           all
           for
           us
           ,
           where
           is
           the
           glory
           of
           the
           active
           ?
           But
           if
           both
           together
           make
           up
           the
           total
           sum
           ,
           the
           glory
           of
           both
           is
           preserved
           .
           Our
           Redeemer
           was
           made
           under
           the
           Law
           that
           he
           might
           redeem
           us
           ;
           now
           as
           he
           was
           under
           the
           whole
           Law
           as
           to
           the
           command
           ,
           and
           as
           to
           the
           curse
           of
           it
           ,
           so
           his
           active
           and
           passive
           obedience
           
           adequately
           answering
           both
           ,
           is
           the
           entire
           price
           of
           our
           Redemption
           .
        
         
           But
           here
           I
           am
           obviated
           by
           2
           Objections
           .
        
         
           1.
           
           Saith
           the
           Socinian
           ,
           there
           is
           no
           price
           at
           all
           .
        
         
           2.
           
           Say
           some
           of
           our
           Divines
           ,
           the
           passive
           obedience
           of
           Christ
           is
           all
           the
           price
           ▪
           and
           the
           active
           no
           part
           at
           all
           of
           it
           .
        
         
           As
           to
           the
           first
           ,
           I
           shall
           not
           need
           spend
           many
           words
           about
           it
           ,
           because
           the
           Scripture
           is
           so
           pregnant
           in
           it
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             ye
             are
             bought
             with
             a
             price
          
           saith
           
             S.
             Paul
          
           ,
           1
           Cor.
           6.
           20.
           and
           this
           price
           (
           as
           S.
           Peter
           tells
           us
           )
           is
           
             not
             corruptible
             things
             as
             Silver
             and
             Gold
             ,
             but
             the
             precious
             blood
             of
             Christ
             ,
          
           1
           Pet.
           1.
           18
           ,
           19.
           a
           transcendent
           price
           able
           to
           purchase
           as
           much
           ,
           nay
           far
           more
           in
           the
           spiritual
           world
           ,
           than
           silver
           and
           gold
           can
           in
           the
           material
           ;
           and
           't
           is
           not
           meerly
           a
           price
           of
           emption
           ,
           but
           of
           Redemption
           :
           Christ
           gave
           his
           life
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             a
             price
             of
             Redemption
             ,
             Matth.
          
           20.
           28.
           and
           which
           is
           more
           emphatical
           ,
           he
           gave
           himself
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             a
             counterprice
             of
             Redemption
          
           ,
           1
           Tim.
           2.
           6.
           doing
           and
           suffering
           in
           the
           room
           of
           poor
           captives
           ;
           and
           this
           price
           was
           paid
           into
           the
           right
           hand
           ,
           viz.
           into
           Gods
           ,
           Eph.
           5.
           2.
           and
           hence
           issues
           out
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           proper
           Redemption
           ,
           the
           prison
           doors
           are
           opened
           ▪
           
           and
           the
           poor
           captives
           may
           go
           out
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             free
             indeed
             ,
             John
          
           8.
           36.
           
           That
           then
           there
           is
           a
           price
           is
           as
           clear
           in
           Scripture
           ,
           as
           if
           it
           were
           written
           with
           a
           Sun-beam
           ;
           But
           yet
           the
           Socinian
           shuts
           his
           eyes
           ,
           and
           cryes
           out
           ,
           all
           is
           but
           a
           Metaphor
           .
           God
           redeemed
           (
           saith
           he
           )
           Israel
           
           out
           of
           Egypt
           ,
           and
           Moses
           is
           called
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           Acts
           7.
           35.
           and
           yet
           there
           was
           no
           price
           at
           all
           paid
           .
           But
           alas
           !
           that
           ever
           such
           vain
           consequences
           should
           drop
           from
           the
           masters
           of
           Reason
           ;
           Redemption
           in
           some
           Scriptures
           is
           metaphorical
           ,
           therefore
           't
           is
           so
           in
           all
           ;
           Moses
           was
           but
           a
           naked
           deliverer
           ,
           therefore
           Christ
           is
           not
           a
           proper
           Redeemer
           ;
           
           Moses's
           Redemption
           was
           a
           Redemption
           by
           power
           only
           ,
           therefore
           Chists
           Redemption
           is
           no
           Redemption
           by
           price
           ;
           Redemption
           out
           of
           the
           hands
           of
           an
           unjust
           Pharaoh
           was
           without
           price
           ,
           therefore
           Redemption
           out
           of
           the
           hands
           of
           a
           righteous
           God
           was
           so
           too
           .
           But
           on
           the
           other
           side
           how
           cogent
           is
           the
           argument
           ?
           If
           Moses
           paying
           down
           no
           price
           was
           but
           a
           naked
           deliverer
           ,
           then
           Christ
           paying
           down
           one
           was
           a
           proper
           Redeemer
           .
           If
           I
           believe
           that
           to
           be
           but
           a
           Metaphorical
           Redemption
           ,
           because
           the
           Scriptures
           speak
           of
           no
           Price
           paid
           for
           the
           same
           ;
           
             pari
             ratione
          
           I
           must
           believe
           this
           to
           be
           a
           
           proper
           Redemption
           ,
           because
           the
           Scriptures
           tell
           us
           of
           a
           Price
           .
           If
           there
           must
           be
           Power
           to
           redeem
           a
           Captive
           from
           humane
           Oppression
           ,
           surely
           theremust
           be
           a
           Price
           to
           redeem
           him
           from
           divine
           Justice
           .
           We
           were
           all
           as
           Captives
           locked
           up
           under
           the
           Curse
           of
           the
           Law
           and
           Wrath
           of
           God
           ,
           and
           Christ
           was
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           and
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           both
           a
           Redeemer
           and
           a
           Ransom
           for
           us
           :
           Wherefore
           concluding
           that
           there
           was
           a
           Price
           ,
           I
           pass
           on
           .
        
         
           2.
           
           As
           to
           the
           second
           Objection
           ,
           I
           conceive
           that
           the
           Active
           and
           Passive
           Obedience
           of
           Christ
           do
           both
           together
           make
           up
           the
           perfect
           Price
           of
           our
           Redemption
           ;
           I
           say
           ,
           both
           together
           .
           The
           Active
           is
           part
           of
           the
           Sum
           :
           And
           this
           I
           shall
           demonstrate
        
         
           1.
           
           In
           general
           by
           those
           Scriptures
           which
           set
           out
           the
           Managery
           of
           Redemption
           .
           Long
           before
           our
           Saviour
           Christ
           came
           about
           it
           ,
           the
           Father
           calls
           him
           
             his
             servant
             ,
             Isai.
          
           42.
           1.
           and
           one
           part
           of
           his
           service
           was
           his
           Active
           Obedience
           ;
           and
           just
           at
           his
           entrance
           into
           the
           World
           he
           expresses
           himself
           ,
           
             Loe
             I
             come
             to
             do
             thy
             will
             ,
             O
             God
             ,
             Heb.
          
           10.
           7.
           
           He
           came
           in
           his
           Incarnation
           ,
           his
           errand
           was
           Redemption
           ,
           and
           the
           way
           to
           compass
           it
           was
           by
           doing
           God's
           Will
           ,
           and
           that
           he
           did
           partly
           in
           his
           Active
           Obedience
           ;
           being
           come
           ,
           his
           state
           was
           subjection
           ,
           
             he
             was
             made
             under
             the
             Law
          
           
           
             to
             redeem
             us
             ,
             Gal.
          
           4.
           4
           ,
           5.
           
           His
           humane
           Nature
           was
           so
           far
           a
           Price
           as
           't
           was
           made
           under
           the
           Law
           in
           part
           as
           to
           his
           Active
           Obedience
           ;
           this
           being
           his
           state
           ,
           
             his
             ear
             was
             bored
             ,
             Psal.
          
           40.
           6.
           which
           the
           Apostle
           renders
           ,
           
             a
             body
             was
             prepared
             ,
             Heb.
          
           10.
           5.
           
           His
           humane
           Nature
           was
           (
           as
           I
           may
           so
           say
           )
           all
           Ear
           to
           the
           Commands
           of
           God
           ,
           among
           which
           one
           was
           that
           he
           should
           fulfil
           Active
           Obedience
           ;
           this
           Obedience
           he
           fulfilled
           all
           along
           even
           unto
           Death
           ,
           nay
           ,
           and
           in
           Death
           :
           and
           by
           this
           entire
           Obedience
           accomplished
           in
           doing
           and
           suffering
           we
           are
           
             made
             righteous
             ,
             Rom.
          
           5.
           19.
           and
           so
           righteous
           ,
           that
           
             the
             righteousness
             of
             the
             Law
             is
             fulfilled
             in
             us
             ,
             Rom.
          
           8.
           4.
           and
           so
           fulfilled
           ,
           that
           
             the
             Law
             hath
             its
             end
             ,
             Rom.
          
           10.
           4.
           and
           this
           so
           accurately
           ,
           that
           
             one
             jot
             or
             tittle
             doth
             not
             pass
             from
             the
             Law
             but
             all
             is
             fulfilled
             ,
             Matth.
          
           5.
           18.
           
           In
           all
           which
           series
           of
           Scriptures
           his
           Active
           Obedience
           concurrs
           as
           part
           of
           the
           Price
           .
        
         
           2.
           
           In
           particular
           ,
           I
           evince
           this
           Truth
           by
           three
           Reasons
           .
        
         
           1.
           
           Because
           he
           fulfilled
           his
           Active
           Obedience
           not
           merely
           for
           himself
           ,
           but
           mainly
           for
           us
           ;
           he
           was
           our
           Surety
           ,
           and
           so
           received
           the
           Obligation
           of
           Obedience
           on
           himself
           .
           Hence
           he
           would
           be
           baptized
           ,
           because
           it
           was
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             it
             became
             him
             to
             fulfil
          
           
           
             all
             righteousness
             ,
             Mat.
          
           3.
           15.
           it
           became
           him
           ,
           not
           as
           for
           himself
           ,
           for
           he
           was
           the
           spotless
           Lamb
           ,
           and
           needed
           no
           Baptism
           at
           all
           ,
           he
           could
           baptize
           with
           the
           holy
           Ghost
           ,
           and
           needed
           no
           Water-baptism
           ;
           but
           it
           became
           him
           as
           our
           Surety
           ,
           to
           be
           subject
           to
           Gods
           command
           even
           in
           this
           .
           And
           so
           in
           all
           other
           his
           Active
           Obedience
           :
           For
           the
           impletion
           of
           the
           Law
           was
           by
           God
           translated
           upon
           him
           :
           
             What
             the
             Law
             could
             not
             do
             in
             that
             it
             was
             weak
             through
             the
             flesh
             ,
             God
             sending
             his
             own
             Son
             in
             the
             likeness
             of
             sinful
             flesh
             ,
             and
             for
             sin
             condemned
             sin
             in
             the
             flesh
             ,
             that
             the
             righteousness
             of
             the
             Law
             might
             be
             fulfilled
             in
             us
             ,
             Rom.
          
           8.
           3
           ,
           4.
           
           Here
           all
           the
           Obligations
           of
           the
           Law
           are
           cast
           upon
           Christ
           as
           our
           Surety
           ;
           we
           could
           not
           satisfie
           for
           our
           sins
           ,
           Christ
           did
           it
           ;
           we
           could
           not
           fulfil
           Righteousness
           ,
           Christ
           did
           it
           .
           But
           you
           'l
           say
           ,
           this
           place
           only
           concerns
           his
           Passive
           Obedience
           ;
           for
           it
           speaks
           of
           condemning
           Sin
           ,
           and
           that
           was
           done
           in
           his
           Passive
           only
           .
           I
           answer
           ,
           that
           this
           place
           extends
           to
           all
           Christs
           Obedience
           ,
           Active
           as
           well
           as
           Passive
           ,
           and
           this
           seems
           clear
           by
           the
           first
           and
           last
           part
           of
           the
           words
           compared
           together
           :
           the
           first
           are
           ,
           What
           the
           Law
           could
           not
           do
           in
           that
           it
           was
           weak
           through
           the
           flesh
           ;
           and
           what
           was
           that
           ?
           Could
           it
           not
           curse
           the
           Sinner
           ?
           
           Yes
           undoubtedly
           ;
           And
           here
           the
           flesh
           ,
           that
           is
           ,
           Sin
           was
           the
           strength
           of
           the
           Law
           ;
           but
           for
           want
           of
           perfect
           Obedience
           ,
           
             it
             could
             not
             give
             life
             ,
             Gal.
          
           3.
           21.
           and
           here
           the
           flesh
           ,
           that
           is
           ,
           Sin
           was
           the
           weakness
           of
           the
           Law.
           Now
           Christ
           (
           the
           Power
           of
           God
           )
           came
           to
           supply
           this
           weakness
           :
           but
           how
           doth
           he
           do
           it
           ?
           The
           latter
           words
           tell
           us
           ,
           Sin
           was
           condemned
           in
           his
           flesh
           ,
           that
           is
           ,
           his
           humane
           Nature
           ;
           and
           it
           was
           condemned
           there
           not
           only
           by
           his
           Passive
           Obedience
           ,
           but
           by
           his
           Active
           too
           .
           Every
           Act
           thereof
           did
           as
           it
           were
           sit
           in
           judgment
           on
           Sin
           ;
           even
           as
           every
           knock
           of
           Noah
           on
           the
           Ark
           condemned
           the
           old
           World
           :
           Sin
           was
           so
           condemned
           ,
           that
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             the
             righteousness
             of
             the
             Law
             is
             fulfilled
             in
             us
             ,
          
           the
           Law
           hath
           its
           rightful
           demands
           ,
           one
           whereof
           is
           perfect
           Obedience
           ;
           the
           righteousness
           of
           the
           Law
           is
           fulfilled
           in
           us
           ,
           that
           is
           ,
           for
           us
           ,
           in
           our
           stead
           and
           room
           :
           Wherefore
           Christ's
           Active
           Obedience
           being
           fidejussorial
           and
           on
           our
           behalf
           ,
           must
           needs
           be
           part
           of
           the
           Price
           .
           But
           you
           'l
           say
           ,
           Christ's
           Active
           Obedience
           was
           not
           fidejussorial
           ,
           for
           it
           was
           the
           debt
           of
           his
           humane
           Nature
           ,
           as
           a
           rational
           Creature
           ;
           and
           therefore
           being
           due
           as
           for
           himself
           ,
           it
           could
           not
           be
           paid
           down
           as
           for
           us
           .
           I
           answer
           ,
           that
           Christ's
           humane
           Nature
           was
           but
           a
           
           Creature
           ,
           and
           so
           its
           Will
           could
           not
           possibly
           be
           supreme
           ,
           but
           indispensably
           subject
           to
           the
           Will
           of
           God
           ;
           yet
           nevertheless
           his
           Active
           Obedience
           was
           paid
           down
           for
           us
           ,
           and
           was
           part
           of
           the
           Price
           ;
           and
           this
           will
           appear
           if
           we
           view
           it
           in
           these
           four
           particulars
           .
        
         
           1.
           
           As
           to
           the
           Spring
           of
           it
           ,
           't
           was
           freedom
           ,
           his
           humane
           Nature
           was
           necessarily
           subject
           to
           the
           Will
           of
           God
           ,
           but
           it
           was
           freely
           assumed
           into
           the
           Person
           of
           God
           ;
           Christ
           as
           Man
           was
           bound
           to
           the
           Law
           ,
           but
           as
           God
           was
           not
           bound
           to
           become
           Man.
           As
           he
           freely
           took
           a
           Body
           with
           its
           circumscriptive
           dimensions
           ,
           so
           he
           freely
           took
           a
           Soul
           with
           those
           legal
           Obligations
           ,
           which
           are
           as
           it
           were
           the
           moral
           Circumscriptions
           of
           it
           ;
           he
           freely
           assumed
           the
           Humanity
           ,
           and
           with
           it
           all
           incident
           Duty
           .
        
         
           2.
           
           As
           to
           the
           Circumstances
           of
           it
           ,
           't
           was
           unobliged
           .
           Christ
           was
           bound
           by
           the
           Law
           as
           Man
           ;
           but
           he
           was
           not
           bound
           to
           perform
           it
           in
           such
           a
           debased
           manner
           ,
           for
           such
           a
           space
           of
           Time
           ,
           in
           such
           a
           place
           as
           Earth
           ,
           unless
           as
           our
           Surety
           ;
           for
           he
           might
           have
           carried
           up
           the
           humane
           Nature
           into
           Heaven
           in
           the
           first
           instant
           of
           its
           Assumption
           .
        
         
           3.
           
           As
           to
           the
           end
           of
           it
           ,
           't
           was
           for
           us
           ,
           it
           points
           at
           the
           same
           end
           with
           the
           humane
           
           Nature
           to
           which
           it
           was
           incident
           :
           As
           he
           was
           made
           Man
           for
           us
           ;
           
             to
             us
             a
             Son
             is
             born
             ,
             Isai.
          
           1.
           9.
           6.
           so
           his
           Active
           Obedience
           was
           for
           us
           .
           Hence
           the
           Apostle
           joins
           both
           these
           together
           ;
           he
           was
           
             made
             of
             a
             woman
             ,
             made
             under
             the
             Law
             ,
          
           and
           then
           superadds
           as
           the
           end
           common
           to
           both
           ,
           
             that
             he
             might
             redeem
             us
             ,
             Gal.
          
           4.
           4
           ,
           5.
           
        
         
           4.
           
           As
           to
           the
           Value
           of
           it
           't
           was
           infinite
           ;
           a
           finite
           Righteousness
           may
           serve
           for
           its
           single
           performer
           ,
           but
           Christ's
           Righteousness
           stamped
           with
           his
           Deity
           amounts
           to
           an
           infinite
           Sum
           ,
           enough
           for
           himself
           and
           a
           World
           besides
           .
           Hence
           the
           very
           same
           Righteousness
           is
           
             Christ's
             ,
             Rom.
          
           5.
           18.
           and
           
             ours
             too
          
           ,
           1
           Cor.
           1.
           30.
           
           St.
           Bernard
           sweetly
           expresses
           it
           .
           
             Domine
             ,
             memorabor
             Justitiae
             tuae
             solius
             ipsa
          
           
           
             est
             enim
             &
             mea
             ,
             nempe
             factus
             es
             mihi
             tu
             justitia
             à
             Deo
             ;
             nunquid
             mihi
             verendum
             ,
             nè
             non
             una
             ambobus
             sufficiat
             ?
             Non
             est
             pallium
             breve
             ,
             quod
             non
             possit
             operire
             duos
             ;
             Justitia
             tua
             in
             aeternum
             ,
             me
             &
             te
             pariter
             operiet
             ,
             quia
             largiter
             larga
             &
             aeterna
             Justitia
             .
          
           To
           sum
           up
           all
           in
           one
           word
           ;
           though
           Christ
           as
           Man
           were
           under
           the
           Law
           ,
           yet
           his
           active
           Obedience
           performed
           in
           an
           humane
           Nature
           freely
           assumed
           ,
           and
           in
           a
           way
           as
           to
           that
           Nature
           unobliged
           perioding
           
           in
           our
           Redemption
           ,
           and
           elevated
           into
           a
           kind
           of
           Infinity
           by
           his
           Deity
           ,
           was
           paid
           down
           for
           us
           ,
           and
           was
           part
           of
           the
           Price
           .
        
         
           2.
           
           Because
           Christ's
           whole
           Obedience
           ,
           Active
           as
           well
           as
           Passive
           ,
           being
           fulfilled
           for
           us
           makes
           us
           righteous
           before
           God
           :
           famous
           is
           that
           place
           ,
           Rom.
           5.
           19.
           
           
             As
             by
             one
             mans
             disobedience
             many
             were
             made
             sinners
             ;
             so
             by
             the
             obedience
             of
             one
             shall
             many
             be
             made
             righteous
             .
          
           But
           you
           'l
           say
           ,
           the
           Passive
           Obedience
           is
           only
           meant
           there
           ;
           but
           if
           so
           ,
           why
           doth
           the
           Apostle
           oppose
           it
           to
           
           Adam's
           Actual
           Disobedience
           ?
           and
           why
           doth
           he
           say
           Obedience
           in
           general
           ?
           and
           when
           he
           says
           so
           ,
           who
           may
           pare
           off
           ought
           ,
           and
           say
           ,
           it
           was
           not
           all
           but
           some
           ?
           Why
           doth
           he
           call
           it
           
             Christ's
             righteousness
          
           ,
           Ver.
           18
           ?
           and
           where
           are
           his
           Sufferings
           alone
           so
           stiled
           in
           Scripture
           ?
           or
           what
           is
           so
           properly
           such
           as
           his
           Active
           Obedience
           ?
           Nay
           further
           ,
           he
           speaks
           of
           such
           a
           Righteousness
           as
           
             brings
             justification
             of
             life
          
           ,
           Ver.
           18.
           
           The
           Promise
           of
           life
           was
           ,
           Do
           this
           and
           live
           ,
           and
           Christ's
           Active
           Obedience
           fully
           answered
           the
           terms
           of
           it
           ;
           wherefore
           Christ's
           Active
           Obedience
           is
           within
           this
           Text
           ,
           and
           jointly
           with
           the
           Passive
           makes
           us
           righteous
           ,
           and
           consequently
           is
           part
           of
           the
           Price
           .
           But
           here
           it
           will
           be
           objected
           ,
           
           That
           if
           Christ
           obeyed
           the
           Law
           for
           us
           ,
           so
           as
           to
           make
           us
           righteous
           ,
           then
           we
           need
           not
           obey
           it
           in
           our
           own
           Persons
           :
           To
           which
           I
           answer
           two
           things
           .
        
         
           1.
           
           This
           Argument
           presses
           as
           much
           upon
           those
           that
           are
           for
           his
           Passive
           Obedience
           only
           ,
           as
           upon
           those
           that
           are
           for
           his
           Active
           also
           ;
           for
           they
           assert
           that
           the
           Passive
           alone
           purges
           away
           all
           sin
           ,
           as
           well
           of
           Omission
           as
           Commission
           ,
           and
           consequently
           makes
           us
           as
           Righteous
           before
           God
           ,
           as
           if
           we
           had
           done
           all
           and
           omitted
           nothing
           ;
           and
           then
           by
           their
           Principles
           ,
           what
           need
           we
           obey
           in
           our
           own
           persons
           ?
           But
        
         
           2.
           
           That
           Christ
           obeyed
           for
           us
           ,
           and
           therefore
           we
           need
           not
           obey
           ,
           is
           as
           vain
           a
           Consequence
           as
           to
           say
           ,
           Christ
           died
           for
           us
           ,
           and
           therefore
           we
           should
           not
           die
           .
           But
           the
           different
           Ends
           reconcile
           all
           :
           Christ
           died
           that
           there
           might
           be
           Satisfaction
           for
           Sin
           as
           to
           the
           Guilt
           of
           it
           ,
           and
           we
           die
           that
           there
           may
           be
           a
           Destruction
           of
           Sin
           as
           to
           the
           Being
           of
           it
           :
           Also
           Christ
           obeyed
           that
           our
           Justification
           might
           be
           effected
           ,
           and
           we
           obey
           that
           our
           Sanctification
           may
           be
           promoted
           ;
           Christ
           obeyed
           that
           we
           might
           reign
           in
           life
           ,
           and
           we
           obey
           that
           we
           may
           be
           more
           and
           more
           meet
           for
           it
           .
           Nay
           ,
           Christ
           obeyed
           that
           we
           might
           obey
           ;
           for
           one
           fruit
           
           of
           Redemption
           was
           ,
           that
           we
           might
           be
           
             a
             peculiar
             people
             zealous
             of
             good
             works
             ,
             Tit.
          
           2.
           14.
           and
           we
           obey
           that
           his
           Obedience
           may
           not
           be
           in
           vain
           as
           to
           us
           ;
           for
           he
           is
           
             the
             author
             of
             eternal
             redemption
             to
             them
             that
             obey
             him
             ,
             Heb.
          
           5.
           9.
           
           Hence
           it
           appears
           that
           Christ's
           Obedience
           and
           ours
           may
           as
           well
           consist
           together
           as
           Justification
           and
           Sanctification
           ,
           Life
           and
           the
           way
           to
           it
           ,
           Redemption
           and
           the
           fruit
           thereof
           .
        
         
           3.
           
           Because
           the
           Price
           of
           our
           Redemption
           is
           a
           thing
           of
           superexcellent
           fulness
           and
           superimaginable
           glory
           ,
           redeeming
           Captives
           in
           a
           way
           completive
           and
           perfective
           of
           the
           Law
           broken
           by
           them
           .
           
             Do
             we
             make
             void
             the
             Law
             by
             Faith
             ,
          
           or
           by
           its
           Object
           our
           Redeemer
           and
           Redemption
           ?
           
             Nay
             ,
             we
             establish
             the
             Law
             ,
             Rom.
          
           3.
           31.
           
           When
           Man
           was
           in
           Innocency
           ,
           the
           Royal
           Law
           sate
           in
           Glory
           commanding
           upon
           its
           Throne
           ,
           holding
           forth
           in
           its
           right
           hand
           a
           Crown
           of
           Life
           in
           the
           Promise
           ,
           and
           in
           its
           left
           a
           Sword
           of
           Vengeance
           in
           the
           Threatning
           :
           But
           when
           Monstrous
           Sin
           entred
           into
           the
           World
           ,
           the
           very
           Throne
           of
           the
           Law
           seemed
           to
           shake
           ,
           and
           the
           Crown
           in
           its
           right
           hand
           to
           wither
           ,
           only
           the
           Sword
           was
           glittering
           and
           fiery
           in
           the
           left
           ,
           the
           Minatory
           part
           of
           the
           Law
           stood
           fast
           captivating
           and
           cursing
           the
           
           Sinner
           ;
           but
           the
           Mandatory
           and
           Promissory
           parts
           thereof
           fell
           a
           trembling
           and
           staggering
           ,
           as
           if
           their
           natural
           and
           primary
           End
           ,
           viz.
           perfect
           Obedience
           and
           all
           the
           ensuing
           Bliss
           were
           utterly
           lost
           .
           Now
           Jesus
           Christ
           our
           wonderful
           Redeemer
           redeemed
           us
           in
           such
           a
           way
           as
           that
           he
           established
           the
           Law
           in
           every
           respect
           ;
           by
           his
           Active
           Obedience
           he
           fastened
           and
           newpinned
           the
           very
           Throne
           of
           the
           Law
           ,
           and
           made
           the
           old
           Promise
           to
           bud
           again
           with
           Life
           ;
           and
           in
           his
           Passive
           Obedience
           the
           fiery
           Sword
           of
           God's
           wrath
           did
           
             awake
             against
             him
             ,
             Zach.
          
           13.
           7.
           and
           smote
           and
           wounded
           him
           for
           our
           iniquities
           ;
           he
           paid
           down
           his
           humane
           Nature
           in
           doing
           and
           suffering
           ,
           and
           what
           could
           the
           Law
           desire
           of
           him
           more
           ?
           Thus
           Jesus
           Christ
           became
           
             the
             end
             ,
             the
             fulness
             ,
             the
             perfection
             of
             the
             Law
             ,
             Rom.
          
           10.
           4.
           
           But
           if
           the
           Passive
           Obedience
           of
           Christ
           be
           only
           the
           Price
           ,
           then
           indeed
           the
           Curse
           or
           Wrath
           ,
           which
           is
           in
           the
           left
           hand
           of
           the
           Law
           ,
           and
           which
           comes
           accidentally
           by
           sin
           ,
           is
           satisfied
           :
           But
           where
           is
           the
           primary
           and
           natural
           end
           of
           the
           Law
           ?
           Where
           is
           that
           perfect
           Obedience
           which
           is
           in
           the
           right
           hand
           and
           right
           eye
           of
           the
           Law
           ?
           You
           'l
           say
           ,
           't
           is
           in
           the
           Person
           of
           Christ
           our
           Redeemer
           :
           But
           how
           is
           it
           there
           ?
           the
           Apostle
           
           says
           ,
           that
           Christ
           is
           
             the
             end
             of
             the
             Law
             to
             the
             believer
          
           ;
           now
           if
           it
           be
           there
           only
           personally
           as
           for
           himself
           ,
           then
           as
           to
           that
           he
           is
           the
           end
           of
           the
           Law
           only
           for
           himself
           ;
           but
           if
           it
           be
           there
           also
           fide
           jussorially
           as
           for
           us
           ,
           then
           't
           is
           part
           of
           the
           Price
           ,
           and
           so
           he
           is
           the
           end
           of
           the
           Law
           to
           us
           also
           .
           But
           you
           'l
           reply
           ,
           that
           though
           Christ's
           Active
           Obedience
           be
           no
           part
           of
           the
           Price
           ,
           yet
           his
           Passive
           suffices
           ;
           for
           that
           takes
           away
           Sin
           and
           Death
           from
           us
           ,
           and
           Sin
           being
           removed
           ,
           Righteousness
           follows
           ,
           and
           Death
           being
           removed
           ,
           Life
           follows
           ;
           and
           so
           the
           Law
           hath
           its
           end
           .
           I
           answer
           ;
           I
           might
           deny
           these
           consequences
           ,
           for
           Adam
           in
           Innocency
           was
           free
           from
           Sin
           and
           Death
           ,
           yet
           in
           that
           state
           had
           neither
           all
           the
           Righteousness
           performable
           ,
           nor
           all
           the
           Life
           attainable
           by
           him
           .
           But
           if
           I
           admit
           ,
           that
           upon
           the
           remotion
           of
           Sin
           and
           Death
           Righteousness
           and
           Life
           do
           follow
           ,
           yet
           these
           may
           follow
           from
           Christ's
           whole
           Obedience
           as
           their
           total
           Principle
           ,
           and
           not
           only
           from
           the
           Passive
           .
           If
           they
           follow
           from
           the
           Passive
           only
           ,
           the
           Glory
           of
           Redemption
           is
           much
           darkned
           ;
           for
           who
           sees
           not
           that
           the
           Law
           is
           not
           ,
           nor
           cannot
           be
           so
           completely
           accomplished
           by
           the
           mere
           Sufferings
           of
           Christ
           ,
           as
           if
           over
           and
           besides
           those
           
           he
           also
           performed
           perfect
           Obedience
           for
           us
           ?
           Who
           sees
           not
           more
           Glory
           shining
           out
           when
           perfect
           Righteousness
           is
           a
           part
           of
           the
           Price
           ,
           than
           if
           it
           be
           only
           an
           effect
           thereof
           issuing
           by
           consequential
           resultance
           from
           the
           remotion
           of
           Sin
           ?
           Wherefore
           the
           Messiah
           is
           set
           out
           to
           us
           in
           the
           Prophet
           not
           only
           as
           
             making
             an
             end
             of
             sin
          
           ,
           but
           as
           
             bringing
             in
             everlasting
             righteousness
             ,
             Dan.
          
           9.
           24.
           and
           in
           the
           Evangelist
           ,
           not
           only
           as
           
             giving
             his
             life
          
           ,
           but
           as
           
             fulfilling
             all
             righteousness
             ,
             Matth.
          
           3.
           15.
           and
           in
           the
           Apostle
           ,
           not
           only
           as
           
             made
             sin
          
           ,
           but
           as
           
             made
             righteousness
             too
          
           ,
           1
           Cor.
           1.
           30.
           and
           thus
           the
           Law
           hath
           its
           perfect
           accomplishment
           by
           our
           Redeemer
           .
           Wherefore
           concluding
           that
           the
           humane
           Nature
           of
           Christ
           paid
           down
           in
           his
           Active
           and
           Passive
           Obedience
           is
           the
           entire
           and
           integral
           price
           of
           our
           Redemption
           ,
           I
           pass
           on
           to
           the
           second
           Quaere
           ,
        
         
           2.
           
           What
           manner
           of
           Price
           this
           is
           ?
           and
           this
           I
           shall
           open
           in
           three
           things
           .
        
         
           
             1.
             
             'T
             is
             a
             Price
             Redemptive
             from
             Evil.
             
          
           
             2.
             
             'T
             is
             a
             Price
             Procurative
             of
             Good.
             
          
           
             3.
             
             'T
             is
             a
             Price
             Sufficient
             for
             both
             .
          
        
         
           1.
           
           'T
           is
           a
           Price
           Redemptive
           from
           Evil
           ,
           even
           from
           all
           the
           evils
           of
           our
           Captivity
           ,
           viz.
           the
           Chains
           of
           Sin
           ,
           the
           bloody
           Jaylor
           Satan
           ,
           and
           the
           Prison
           of
           Wrath
           ;
           our
           
           great
           Redeemer
           by
           laying
           down
           this
           price
           hath
           hroke
           off
           our
           Chains
           ,
           vanquished
           the
           Jaylor
           ,
           and
           opened
           the
           Prison-doors
           for
           us
           ;
           only
           here
           is
           an
           observable
           difference
           :
           for
        
         
           1.
           
           As
           to
           the
           Guilt
           of
           Sin
           and
           the
           Wrath
           of
           God
           this
           Price
           is
           redemptive
           in
           a
           more
           immediate
           way
           by
           it self
           .
        
         
           2.
           
           As
           to
           the
           stain
           of
           Sin
           ,
           the
           power
           of
           Sin
           ,
           and
           the
           tyranny
           of
           Satan
           ,
           this
           Price
           is
           redemptive
           in
           a
           consequential
           way
           by
           procuring
           the
           holy
           Spirit
           for
           us
           .
        
         
           1.
           
           This
           Price
           is
           Redemptive
           from
           the
           Guilt
           of
           Sin
           and
           Wrath
           of
           God
           ;
           and
           this
           in
           a
           more
           immediate
           way
           by
           it self
           .
           Now
           albeit
           the
           entire
           Price
           concurr
           herein
           ,
           yet
           because
           as
           to
           this
           there
           is
           a
           special
           relucency
           in
           some
           parts
           thereof
           ,
           I
           shall
           only
           insist
           on
           five
           things
           ,
           viz.
           
        
         
           
             1.
             
             Our
             Sins
             were
             laid
             upon
             Christ.
             
          
           
             2.
             
             He
             suffered
             the
             same
             punishment
             (
             for
             the
             main
             )
             that
             was
             due
             for
             these
             Sins
             .
          
           
             3.
             
             He
             suffered
             it
             in
             our
             stead
             .
          
           
             4.
             
             Suffering
             in
             our
             stead
             ,
             he
             satisfied
             God's
             Vindictive
             Justice
             and
             Minatory
             Law.
             
          
           
             5.
             
             These
             satisfied
             ,
             God
             is
             reconciled
             .
          
        
         
           1.
           
           Our
           sins
           were
           laid
           upon
           Christ.
           Whilest
           the
           Chains
           are
           upon
           the
           Captive
           ,
           Captivity
           is
           unavoidable
           ;
           whilest
           Sin
           is
           
           on
           the
           Sinner
           ,
           Redemption
           is
           impossible
           ;
           God
           therefore
           gave
           Sin
           a
           remove
           from
           its
           proper
           
             Ubi
             ,
             I
             will
             remove
             iniquity
             in
             one
             day
             ,
          
           saith
           he
           ,
           Zech.
           3.
           9.
           that
           is
           ,
           in
           the
           day
           of
           the
           Messiah
           ,
           Ver.
           8.
           
           But
           how
           far
           will
           he
           remove
           it
           ?
           The
           Psalmist
           tells
           us
           ,
           
             as
             far
             as
             the
             East
             is
             from
             the
             West
             ,
             Psal.
          
           103.
           12.
           and
           so
           he
           did
           ,
           he
           removed
           it
           from
           us
           ,
           who
           were
           
             in
             occasu
             Adami
          
           ,
           as
           far
           as
           Christ
           ,
           who
           is
           
             oriens
             Sol
             Justitiae
          
           ;
           by
           this
           remove
           
             all
             our
             sins
             met
             upon
             him
             ,
          
           as
           the
           Prophet
           speaks
           ,
           Isai.
           53.
           6.
           
           Never
           such
           a
           concourse
           of
           Sins
           as
           here
           ,
           Sins
           of
           all
           weights
           ,
           Pence
           and
           Talents
           ;
           Sins
           of
           all
           magnitudes
           ,
           Gnats
           and
           Camels
           ;
           Sins
           of
           various
           degrees
           ,
           Frailties
           and
           Presumptions
           ;
           Sins
           of
           vast
           distances
           as
           far
           remote
           in
           place
           as
           the
           parts
           and
           quarters
           of
           the
           Earth
           ,
           and
           in
           time
           as
           the
           Morning
           and
           Evening
           of
           the
           World
           met
           all
           together
           upon
           him
           ;
           he
           is
           
             the
             Lamb
             of
             God
             that
             takes
             or
             bears
             away
             the
             sin
             of
             the
             world
             ,
             Joh.
          
           1.
           29.
           he
           saith
           not
           Sins
           ,
           but
           Sin
           ;
           because
           all
           the
           Sins
           of
           the
           World
           were
           as
           it
           were
           made
           up
           into
           one
           burthen
           ,
           and
           so
           laid
           upon
           him
           .
           Sins
           past
           were
           present
           to
           him
           ;
           for
           there
           was
           a
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             a
             Transmission
          
           of
           them
           unto
           him
           ,
           Rom.
           3.
           25.
           there
           was
           indeed
           an
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             a
             Remission
          
           ,
           as
           to
           the
           faithful
           ,
           but
           a
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           a
           Transmission
           as
           to
           
           the
           Surety
           ;
           Sins
           future
           were
           all
           one
           to
           him
           as
           if
           already
           existent
           ,
           all
           our
           Sins
           met
           upon
           him
           .
           Hence
           he
           cries
           out
           ,
           
             My
             iniquities
             have
             taken
             hold
             upon
             me
             ,
             Psal.
          
           40.
           12.
           
           My
           iniquities
           ,
           a
           strange
           word
           to
           drop
           from
           the
           holy
           one
           of
           God
           ;
           but
           the
           Apostle
           clears
           it
           ,
           
             God
             made
             him
             for
             us
             to
             be
             sin
             ,
          
           2
           Cor.
           5.
           21.
           there
           was
           no
           Sin
           in
           him
           by
           Inhesion
           ,
           but
           God
           made
           him
           Sin
           by
           Imputation
           ;
           not
           only
           a
           Sacrifice
           for
           Sin
           (
           which
           yet
           includes
           that
           imputation
           )
           but
           Sin
           it self
           :
           the
           double
           Antithesis
           in
           the
           Text
           carries
           it
           this
           way
           ;
           he
           was
           made
           that
           Sin
           he
           knew
           not
           ,
           and
           that
           was
           Sin
           it self
           ;
           he
           was
           made
           that
           Sin
           which
           is
           opsite
           to
           Righteousness
           ,
           and
           that
           was
           Sin
           it self
           .
           Hence
           Luther
           brings
           in
           the
           Father
           casting
           all
           our
           Sins
           on
           him
           with
           these
           words
           ;
           
             Tu
             sis
             Petrus
             ille
             negator
             ,
             Paulus
             ille
             persecutor
             ,
             David
          
           
           
             ille
             adulter
             ,
             peccator
             ille
             in
             paradiso
             ,
             latro
             ille
             in
             cruce
             ,
             person
             a
             illa
             quae
             fecerit
             omnium
             hominum
             peccata
             ,
          
           all
           our
           sins
           were
           imputed
           unto
           him
           .
           But
           you
           'l
           say
           ,
           How
           can
           these
           things
           be
           ?
           Can
           the
           righteous
           God
           ,
           who
           judges
           according
           to
           truth
           ,
           impute
           Sin
           to
           his
           holy
           one
           ?
           I
           answer
           ;
           As
           there
           are
           in
           the
           Apostle
           two
           distinct
           Comings
           of
           Christ
           ;
           in
           the
           first
           he
           
           
             bore
             our
             sins
          
           ,
           in
           the
           second
           
             he
             appears
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             without
             sin
             ,
             Heb.
          
           9.
           28.
           
           So
           in
           his
           first
           coming
           he
           susteined
           two
           distinct
           persons
           ,
           his
           own
           and
           ours
           :
           as
           he
           was
           in
           his
           own
           person
           ,
           he
           was
           without
           sin
           ;
           but
           as
           he
           was
           our
           Surety
           and
           susteined
           our
           persons
           ,
           so
           our
           Sins
           were
           imputed
           to
           him
           ,
           and
           imputed
           to
           him
           according
           to
           truth
           ,
           because
           he
           was
           such
           .
           The
           holy
           One
           was
           righteously
           made
           sin
           ,
           because
           first
           he
           was
           a
           Surety
           for
           sinners
           ;
           a
           World
           of
           Sins
           was
           justly
           cast
           on
           the
           innocent
           Lamb
           ,
           because
           he
           stood
           in
           the
           room
           of
           a
           World
           of
           sinners
           .
           
             In
             eadem
             persona
             Christi
          
           (
           saith
           
             Luther
             )
             congrediuntur
             illa
             duo
             ,
             summum
             &
             maximum
             peccatum
             ,
             &
             summa
             &
             maxima
             justitia
          
           ;
           this
           is
           one
           of
           the
           wonders
           in
           Theology
           .
           Reason
           and
           Philosophy
           can
           shew
           Sin
           in
           the
           sinner
           ,
           but
           the
           sublimer
           Gospel
           shews
           Sin
           on
           a
           spotless
           Lamb
           ;
           here
           darkness
           seized
           upon
           the
           Sun
           ;
           here
           
             the
             abomination
          
           of
           iniquity
           
             stood
             where
             it
             ought
             not
          
           ;
           I
           say
           ,
           where
           it
           ought
           not
           ,
           because
           upon
           the
           holy
           place
           ;
           yet
           withal
           where
           it
           ought
           ,
           because
           of
           an
           holy
           Imputation
           .
           God
           can
           
             by
             no
             means
             clear
             the
             guilty
             ,
             Exod.
          
           34.
           7.
           that
           is
           ,
           the
           guilty
           remaining
           such
           ,
           therefore
           he
           first
           translated
           the
           guilt
           upon
           Christ
           ,
           and
           then
           he
           
             justifies
             the
             ungodly
             through
             him
             ,
             Rom.
          
           4.
           5.
           
           Oh
           the
           glory
           
           of
           the
           divine
           Will
           !
           It
           s
           Purity
           cannot
           but
           hate
           Sin
           ,
           yet
           its
           Power
           removes
           it
           ;
           its
           Justice
           cannot
           but
           punish
           Sin
           ,
           yet
           its
           Mercy
           translates
           it
           from
           the
           Sinner
           to
           the
           Surety
           ,
           that
           it
           may
           be
           condemned
           there
           where
           it
           was
           never
           committed
           ,
           even
           
             in
             the
             flesh
             of
             Christ
             ,
             Rom.
          
           8.
           3.
           
        
         
           2.
           
           Our
           Sins
           being
           laid
           on
           him
           ,
           he
           suffered
           the
           same
           punishment
           (
           for
           the
           main
           )
           that
           was
           due
           to
           us
           for
           them
           ;
           for
           how
           doth
           the
           Scripture
           express
           the
           punishment
           of
           Sin
           ?
           
             'T
             is
             death
             ,
             Gen.
          
           2.
           17.
           and
           he
           died
           for
           us
           ;
           
             't
             is
             the
             second
             death
             ,
             Rev.
          
           20.
           14.
           or
           
             death
             unto
             death
          
           ,
           2
           Cor.
           2.
           16.
           and
           he
           
             suffered
             deaths
             ,
             Isai.
          
           53.
           9.
           not
           the
           death
           of
           the
           Body
           only
           ,
           but
           all
           the
           deaths
           in
           
             moriendo
             morieris
          
           ,
           as
           far
           as
           his
           holy
           Humanity
           was
           capable
           thereof
           ;
           
             't
             is
             wrath
             ,
             Rom.
          
           1.
           18.
           and
           he
           was
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             a
             man
             set
             in
             the
             stroke
             of
             Gods
             wrath
             ,
          
           as
           the
           Septuagint
           hath
           it
           ,
           Isai.
           53.
           3.
           
           
             't
             is
             a
             curse
             ,
             Deut.
          
           27.
           26.
           and
           he
           was
           
             made
             a
             curse
             ,
             Gal.
          
           3.
           13.
           not
           only
           a
           ceremonial
           but
           a
           real
           Curse
           ,
           even
           that
           which
           he
           redeems
           us
           from
           .
           
             Tu
             Christe
          
           (
           saith
           
             Luther
             )
             es
             peccatum
             meum
             &
             maledictum
             meum
             ,
             seu
             potius
             ego
             sum
             peccatum
             tuum
             &
             maledictum
             tuum
             ;
             't
             is
             hell
             ,
             Psal.
          
           9.
           17.
           and
           he
           descended
           thither
           ;
           though
           not
           by
           a
           local
           Motion
           ,
           yet
           by
           an
           
           immense
           Passion
           ,
           his
           Soul
           travelling
           under
           the
           wrath
           of
           God.
           He
           began
           to
           descend
           into
           Hell
           ,
           when
           he
           sweat
           drops
           of
           Blood
           ,
           and
           he
           descended
           yet
           further
           into
           it
           when
           he
           cried
           out
           ,
           
             My
             God
             ,
             my
             God!
             why
             hast
             thou
             forsaken
             me
             ?
          
           There
           are
           two
           Essentials
           of
           punishment
           in
           Hell
           ,
           
             poena
             sensûs
             &
             poena
             damni
          
           ,
           and
           he
           suffered
           both
           :
           when
           the
           fire
           of
           God's
           Wrath
           melted
           him
           into
           a
           bloody
           sweat
           ,
           there
           was
           
             poena
             sensùs
          
           ;
           and
           when
           the
           great
           Eclipse
           of
           God's
           Favour
           made
           him
           cry
           out
           of
           forsaking
           ,
           there
           was
           poenadamni
           .
           Christ
           suffered
           the
           same
           punishment
           (
           for
           the
           main
           )
           which
           we
           should
           have
           suffered
           ;
           the
           chief
           change
           was
           in
           the
           Person
           ,
           the
           just
           suffering
           for
           the
           unjust
           ,
           the
           Surety
           for
           the
           Sinner
           .
           But
           you
           'l
           say
           ,
           Christ
           did
           not
           suffer
           the
           same
           punishment
           ,
           for
           he
           neither
           suffered
           eternal
           Death
           ,
           nor
           yet
           the
           Worm
           of
           Conscience
           .
        
         
           As
           to
           that
           of
           eternal
           Death
           I
           answer
           by
           two
           Distinctions
           .
        
         
           1.
           
           In
           eternal
           Death
           we
           must
           distinguish
           between
           the
           Immensity
           of
           the
           Sufferings
           and
           the
           Duration
           ;
           the
           Immensity
           is
           essential
           to
           it
           ,
           but
           the
           Duration
           is
           but
           
             mor
             a
             in
             Esse
          
           and
           accidental
           .
           Christ
           suffered
           eternal
           Death
           as
           to
           the
           Immensity
           of
           his
           Sufferings
           ,
           though
           not
           as
           to
           the
           Duration
           
           of
           them
           ;
           he
           paid
           down
           the
           idem
           ,
           as
           to
           Essentials
           of
           punishment
           ,
           and
           the
           tantundem
           as
           to
           the
           Accidentals
           ;
           what
           was
           wanting
           in
           the
           Duration
           of
           his
           Sufferings
           ,
           was
           more
           than
           compensated
           by
           the
           Dignity
           of
           his
           Person
           :
           for
           it
           was
           far
           more
           for
           God
           to
           suffer
           for
           a
           moment
           ,
           than
           for
           all
           Creatures
           to
           suffer
           to
           Eternity
           .
        
         
           2.
           
           We
           must
           distinguish
           between
           punishment
           as
           it
           stands
           in
           the
           Law
           absolutely
           ,
           and
           punishment
           as
           it
           stands
           there
           in
           relation
           to
           a
           finite
           Creature
           ,
           which
           cannot
           at
           once
           admit
           a
           punishment
           commensurate
           to
           its
           offence
           ;
           and
           so
           must
           ever
           suffer
           ,
           because
           it
           cannot
           satisfie
           to
           Eternity
           .
           Punishment
           as
           it
           stands
           in
           the
           Law
           absolutely
           ,
           is
           Death
           ;
           punishment
           as
           it
           stands
           there
           in
           relation
           to
           a
           finite
           Creature
           ,
           is
           eternal
           Death
           :
           the
           first
           was
           really
           suffered
           by
           Christ
           ,
           and
           the
           second
           could
           not
           be
           justly
           exacted
           of
           him
           ;
           for
           he
           paid
           down
           the
           whole
           sum
           of
           Sufferings
           all
           at
           once
           ,
           and
           so
           swallowed
           up
           Death
           in
           victory
           .
        
         
           As
           to
           that
           of
           the
           Worm
           ;
           I
           answer
           ,
           the
           Worm
           attends
           not
           Sin
           imputed
           but
           Sin
           inherent
           ,
           't
           is
           bred
           out
           of
           the
           putrefaction
           of
           Conscience
           ,
           and
           that
           putrefaction
           is
           from
           the
           in-being
           of
           Sin.
           Now
           Christ
           being
           withot
           spot
           ,
           suffered
           punishment
           
           not
           as
           it
           follows
           Sin
           inherent
           ,
           but
           as
           it
           follows
           Sin
           imputed
           ;
           and
           so
           he
           suffered
           the
           same
           punishment
           (
           for
           the
           main
           )
           as
           was
           due
           to
           us
           .
        
         
           3.
           
           Christ
           suffered
           this
           punishment
           in
           our
           stead
           ,
           
             he
             died
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             for
             us
             ,
             Rom.
          
           5.
           8.
           and
           which
           is
           more
           emphatical
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             in
             stead
             of
             many
             ,
             Matth.
          
           20.
           28.
           the
           Particle
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           doth
           sometimes
           in
           Scripture
           signifie
           only
           the
           utility
           or
           benefit
           of
           another
           ,
           but
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           properly
           imports
           a
           Subrogation
           or
           Substitution
           of
           one
           in
           the
           Room
           of
           another
           ;
           and
           so
           Christ
           as
           our
           Surety
           died
           in
           our
           room
           or
           stead
           .
           Hence
           the
           Apostle
           argues
           thus
           ;
           
             If
             one
             died
             for
             all
          
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             then
             all
             died
          
           ,
           2
           Cor.
           5.
           15.
           all
           died
           in
           the
           death
           of
           one
           ,
           in
           as
           much
           as
           that
           one
           died
           as
           the
           Surety
           of
           all
           .
           Hence
           our
           Sins
           were
           
             condemned
             in
             his
             flesh
             ,
             Rom.
          
           8.
           3.
           and
           so
           condemned
           there
           ,
           that
           upon
           Gospel
           terms
           they
           are
           remitted
           to
           us
           .
           But
           unless
           he
           had
           stood
           in
           our
           room
           ,
           divine
           Justice
           could
           neither
           have
           adjudged
           him
           to
           punishment
           ,
           nor
           yet
           have
           admitted
           us
           to
           an
           absolution
           from
           Sin.
           
        
         
           4.
           
           Suffering
           thus
           in
           our
           stead
           ,
           he
           satisfied
           both
           God's
           vindictive
           Justice
           and
           minatory
           Law.
           
        
         
           1.
           
           He
           satisfied
           God's
           vindictive
           Justice
           .
           
           God
           is
           a
           righteous
           God
           ,
           a
           God
           that
           
             loveth
             righteousness
             and
             hateth
             iniquity
          
           ;
           nay
           ,
           he
           so
           perfectly
           hateth
           it
           ,
           that
           
             his
             pure
             eyes
             cannot
             look
             upon
             it
          
           ;
           and
           his
           righteous
           hands
           cannot
           but
           punish
           it
           ,
           
             he
             will
             by
             no
             means
             clear
             the
             guilty
             ,
             Exod.
          
           34.
           7.
           not
           unless
           his
           Justice
           be
           satisfied
           ,
           for
           he
           is
           
             a
             righteous
             judge
          
           ,
           2
           Tim.
           4.
           8.
           so
           righteous
           ,
           that
           he
           
             cannot
             but
             do
             right
             ,
             Gen.
          
           18.
           25.
           his
           judgment
           is
           
             righteous
             judgment
             ,
             Rom.
          
           3.
           8.
           and
           every
           sin
           must
           have
           
             a
             righteous
             recompense
             ,
             Heb.
          
           2.
           2.
           and
           no
           wonder
           ,
           for
           Sin
           is
           an
           horrible
           Ataxy
           ,
           and
           God
           will
           not
           
             inordinatum
             dimittere
          
           ;
           the
           subjection
           of
           a
           rational
           Creature
           to
           its
           Creator
           is
           indispensable
           .
           God
           whilest
           God
           must
           be
           above
           ,
           and
           the
           Creature
           whilest
           a
           Creature
           below
           ;
           and
           this
           dependance
           so
           far
           as
           it
           is
           broken
           off
           by
           Sin
           ,
           must
           be
           salved
           up
           by
           punishment
           ,
           or
           else
           God
           loses
           his
           dominion
           over
           his
           Creature
           .
           This
           is
           that
           which
           the
           Apostle
           calls
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             the
             righteousness
             of
             God
             ,
             Rom.
          
           1.
           32.
           and
           this
           is
           so
           naturally
           in
           him
           ,
           that
           the
           very
           Heathens
           knew
           it
           by
           the
           light
           of
           Nature
           .
           The
           Viper
           upon
           
           Paul's
           hand
           made
           the
           Barbarians
           cry
           out
           of
           a
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           Acts
           28.
           4.
           
           Now
           what
           doth
           this
           vindictive
           Justice
           require
           ?
           Not
           precisely
           that
           the
           Sinner
           himself
           
           should
           be
           punished
           ,
           for
           then
           Redemption
           should
           be
           impossible
           ;
           but
           that
           the
           Sin
           should
           be
           punished
           ,
           and
           so
           it
           was
           in
           Christ
           ;
           he
           for
           our
           debt
           was
           cast
           into
           Prison
           ,
           and
           paid
           every
           farthing
           of
           it
           .
           The
           damned
           in
           Hell
           pay
           a
           little
           and
           a
           little
           ,
           and
           can
           never
           satisfie
           ,
           but
           he
           paid
           down
           the
           total
           sum
           of
           Sufferings
           all
           at
           once
           ;
           they
           are
           always
           striving
           with
           God's
           wrath
           ,
           but
           he
           wrastled
           with
           it
           and
           prevailed
           :
           Hence
           in
           Isai.
           49.
           
           Ver.
           3.
           he
           is
           called
           
             Israel
             a
             Prince
             with
             God.
          
           His
           Sufferings
           were
           so
           satisfactory
           to
           divine
           Justice
           ,
           that
           
             the
             pains
             of
             death
             could
             not
             hold
             him
             ,
             Acts
          
           2.
           24.
           neither
           could
           the
           Prison
           of
           Wrath
           detain
           him
           ,
           Isai.
           53.
           8.
           and
           all
           because
           there
           was
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             a
             redemption
             of
             transgressions
             ,
             Heb.
          
           9.
           15.
           that
           is
           ,
           a
           compensation
           or
           satisfaction
           made
           to
           divine
           Justice
           for
           them
           .
           
             I
             go
             to
             my
             Father
          
           (
           saith
           he
           )
           
             and
             ye
             shall
             see
             me
             no
             more
             ,
             Joh.
          
           16.
           10.
           
           Justice
           did
           not
           stop
           him
           in
           his
           passage
           to
           Heaven
           ;
           neither
           did
           his
           Father
           send
           him
           back
           again
           to
           mend
           his
           work
           .
           You
           shall
           see
           me
           no
           more
           ,
           no
           more
           bleeding
           under
           the
           burthen
           of
           Sin
           ,
           no
           more
           paying
           down
           sufferings
           to
           divine
           Justice
           ,
           for
           all
           's
           discharged
           ;
           and
           to
           assure
           us
           of
           it
           ,
           God
           who
           received
           the
           sum
           ,
           pawns
           Heaven
           and
           
           Earth
           in
           mortgage
           that
           he
           will
           forgive
           our
           Sins
           without
           any
           further
           satisfaction
           ,
           Jer.
           31.
           34
           ,
           35
           ,
           36.
           
           By
           all
           which
           it
           appears
           that
           Justice
           was
           fully
           satisfied
           .
        
         
           But
           here
           't
           will
           be
           objected
           ,
           That
           the
           innocent
           should
           suffer
           for
           the
           nocent
           is
           unjust
           ,
           &
           that
           which
           is
           such
           cannot
           satisfie
           Justice
           .
        
         
           I
           answer
           ;
           'T
           is
           unjust
           if
           the
           innocent
           suffer
           compulsorily
           ,
           but
           not
           if
           he
           suffer
           freely
           ;
           't
           is
           unjust
           if
           the
           innocent
           sink
           under
           his
           sufferings
           ,
           but
           not
           if
           he
           be
           able
           to
           bear
           them
           ;
           't
           is
           unjust
           if
           there
           be
           no
           good
           in
           his
           sufferings
           commensurate
           to
           the
           evil
           ,
           but
           not
           if
           the
           evil
           be
           exceeded
           by
           the
           subsequent
           good
           ;
           't
           is
           unjust
           if
           the
           innocent
           stand
           in
           no
           relation
           to
           the
           nocent
           for
           whom
           he
           suffers
           ,
           but
           not
           if
           he
           stand
           in
           relation
           to
           him
           .
           Suppose
           a
           natural
           relation
           ;
           
           Saul's
           Sons
           were
           hanged
           up
           for
           
           Saul's
           sins
           ,
           2
           Sam.
           21.
           9.
           
           Suppose
           a
           political
           relation
           ;
           seventy
           thousand
           fall
           for
           
           David's
           sin
           ,
           2
           Sam.
           24.
           15.
           which
           makes
           him
           cry
           out
           ,
           
             Lo
             !
             I
             have
             sinned
             ,
             but
             these
             sheep
             what
             have
             they
             done
             ?
          
           Suppose
           a
           voluntary
           relation
           ;
           Sureties
           must
           pay
           for
           their
           Principals
           ,
           and
           that
           not
           only
           in
           Money-matters
           but
           in
           Capital
           punishments
           :
           thus
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           engaged
           life
           for
           life
           ,
           which
           the
           Apostle
           seems
           to
           insinuate
           in
           that
           passage
           ,
           
           
             Peradventure
             for
             a
             good
             man
             some
             would
             even
             dare
             to
             die
             ,
             Rom.
          
           5.
           7.
           and
           why
           then
           may
           not
           Christ
           who
           by
           all
           these
           ways
           is
           conjoin'd
           to
           us
           ,
           naturally
           as
           a
           Man
           ,
           legally
           as
           a
           Surety
           ,
           and
           mystically
           as
           a
           Head
           ,
           justly
           suffer
           for
           us
           ?
           Especially
           seeing
           there
           was
           free
           Action
           in
           his
           Passion
           ,
           victorious
           Strength
           under
           his
           Burthen
           ,
           and
           the
           penal
           Evil
           crowned
           by
           such
           a
           grand
           Good
           as
           Redemption
           is
           ,
           why
           may
           not
           he
           justly
           suffer
           for
           us
           ?
           The
           Scriptures
           are
           positive
           in
           it
           ,
           
             Christ
             died
             for
             the
             ungodly
             ,
             Rom.
          
           5.
           6
           :
           
             the
             just
             for
             the
             unjust
          
           ,
           1
           Pet.
           3.
           18.
           and
           
             one
             for
             all
          
           ,
           2
           Cor.
           5.
           14.
           
           Wherefore
           if
           humane
           Reason
           will
           not
           subscribe
           ,
           it
           fights
           against
           God
           himself
           .
        
         
           2.
           
           He
           satisfied
           the
           Minatory
           Law
           ;
           for
           this
           is
           no
           other
           than
           the
           voice
           of
           vindictive
           Justice
           uttering
           Death
           and
           a
           Curse
           against
           Sinners
           ,
           and
           to
           satisfie
           this
           he
           died
           and
           died
           an
           accursed
           Death
           in
           their
           room
           .
           But
           you
           'l
           say
           ,
           though
           he
           died
           for
           us
           ,
           yet
           the
           Law
           is
           not
           satisfied
           ,
           because
           it
           requires
           that
           the
           Sinner
           himself
           should
           die
           ,
           
             thou
             shalt
             die
             the
             death
             ,
             Gen.
          
           2.
           17.
           and
           
             cursed
             is
             he
             that
             doth
             not
             all
             the
             words
             of
             this
             Law
             ,
             Deut.
          
           27.
           26.
           in
           which
           places
           
             [
             he
          
           and
           thou
           ]
           relate
           to
           the
           person
           of
           the
           Sinner
           ;
           and
           therefore
           though
           Vindictive
           Justice
           as
           in
           
           it self
           might
           have
           been
           satisfied
           with
           punishing
           Sin
           in
           another
           ,
           yet
           the
           Minatory
           Law
           (
           which
           is
           the
           voice
           of
           Justice
           )
           cannot
           be
           satisfied
           ,
           unless
           the
           punishment
           fall
           on
           the
           Sinner
           himself
           ;
           and
           the
           reason
           is
           ,
           because
           in
           this
           Minatory
           Law
           the
           Veracity
           of
           God
           is
           engaged
           ,
           which
           it
           was
           not
           before
           ;
           now
           Justice
           speaks
           out
           ,
           which
           it
           did
           not
           before
           ,
           and
           that
           which
           it
           speaks
           must
           be
           true
           .
           For
           answer
           whereunto
           ,
        
         
           1.
           
           Some
           (
           as
           the
           Learned
           Grotius
           )
           say
           ,
           that
           here
           was
           
             Dispensatio
             Legis
             ,
             quâ
             Legis
             manentis
             obligatio
             circa
             quasdam
             personas
             tollitur
             :
          
           But
           I
           take
           it
           ,
           that
           God's
           Threatnings
           are
           indispensably
           Yea
           and
           Amen
           as
           well
           as
           his
           Promises
           ;
           for
           albeit
           God
           doth
           not
           
             dare
             aliquod
             jus
             creaturae
          
           in
           his
           Threatnings
           ,
           as
           he
           doth
           in
           his
           Promises
           ,
           yet
           is
           he
           
             debitor
             sibi-ipsi
          
           in
           both
           ,
           and
           not
           one
           jot
           or
           tittle
           of
           either
           can
           fail
           ,
           because
           of
           his
           infinite
           Veracity
           ;
           God
           
             will
             not
             call
             back
             his
             words
             of
             threatning
             ,
             Isai.
          
           31.
           2.
           neither
           
             will
             he
             himself
             turn
             back
             from
             them
             ,
             Jer.
          
           4.
           28.
           
             his
             words
             stand
             surely
             for
             evil
             ,
             Jer.
          
           44.
           29.
           
           That
           Threatning
           that
           Nineveh
           should
           be
           destroyed
           ,
           had
           a
           tacit
           Condition
           in
           it
           ;
           which
           had
           it
           been
           expressed
           ,
           the
           Threatning
           would
           have
           run
           thus
           :
           It
           shall
           be
           destroyed
           except
           it
           repent
           ;
           therefore
           
           it
           repenting
           ,
           there
           was
           a
           remotion
           of
           the
           Judgment
           ,
           according
           to
           the
           tenour
           of
           the
           Threatning
           ,
           but
           no
           
             dispensatio
             Juris
          
           at
           all
           .
           Wherefore
        
         
           2.
           
           I
           answer
           that
           here
           God
           did
           interpret
           his
           Law
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           in
           an
           equitable
           way
           ;
           equity
           is
           nothing
           else
           but
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           a
           filling
           up
           of
           a
           general
           Law
           by
           a
           benign
           interpretation
           in
           that
           part
           which
           was
           not
           precisely
           determinate
           .
           The
           divine
           sanction
           was
           ,
           
             the
             sinner
             shall
             die
          
           ;
           but
           it
           was
           not
           precisely
           determinate
           ,
           that
           he
           should
           die
           in
           his
           own
           person
           ;
           for
           then
           God's
           unalterable
           truth
           should
           have
           barred
           out
           a
           Surety
           :
           neither
           was
           it
           precisely
           determinate
           ,
           that
           he
           should
           die
           in
           his
           Surety
           ;
           for
           then
           the
           threatning
           should
           originally
           have
           been
           a
           promise
           ,
           and
           a
           promise
           unto
           sin
           ,
           such
           as
           God
           never
           made
           :
           But
           the
           sanction
           was
           general
           ,
           the
           sinner
           shall
           die
           ,
           and
           two
           interpretations
           lay
           before
           God
           ;
           the
           first
           ,
           that
           the
           sinner
           shall
           die
           in
           his
           own
           person
           ;
           the
           latter
           ,
           that
           he
           shall
           die
           in
           his
           surety
           ;
           the
           first
           is
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           just
           severity
           ;
           the
           latter
           is
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           condescending
           mercy
           ;
           in
           the
           first
           there
           is
           more
           of
           the
           sound
           of
           the
           law-letter
           ;
           in
           the
           latter
           more
           of
           the
           sounding
           of
           the
           Law-givers
           bowels
           ;
           
           the
           first
           is
           much
           like
           the
           first
           delivery
           of
           the
           Law
           
             with
             thundrings
             and
             lightnings
             and
             devouring
             fire
             ,
          
           Exod.
           19.
           16
           ,
           17
           ,
           18.
           the
           latter
           is
           like
           the
           second
           delivery
           of
           it
           
             with
             a
             Proclamation
             of
             grace
             and
             goodness
             and
             pardoning
             mercy
             for
             thousands
             ,
             Exod.
          
           34.
           6
           ,
           7.
           
           Now
           these
           two
           interpretations
           lying
           before
           God
           ,
           he
           as
           the
           Supreme
           Law-giver
           in
           order
           to
           redemption
           interpreted
           his
           Law
           according
           to
           a
           merciful
           equity
           ,
           the
           sinner
           shall
           die
           ,
           that
           is
           ,
           in
           his
           surety
           Christ.
           Oh
           the
           immense
           love
           of
           the
           Father
           and
           the
           Son
           !
           the
           Fathers
           love
           fills
           up
           the
           Law
           by
           a
           gracious
           interpretation
           ,
           and
           then
           the
           Sons
           love
           fulfils
           it
           by
           a
           perfect
           satisfaction
           ;
           mercy
           and
           truth
           are
           met
           together
           ,
           mercy
           in
           a
           favourable
           construction
           of
           the
           Law
           ,
           and
           truth
           in
           the
           evident
           veracity
           of
           the
           Law-giver
           ;
           the
           person
           of
           the
           sinner
           may
           be
           saved
           ,
           and
           yet
           the
           truth
           of
           the
           threatning
           is
           salved
           ,
           through
           Christ's
           satisfaction
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             we
             are
             abrogated
             from
             the
             Law
             ,
             Rom.
          
           7.
           6.
           and
           yet
           we
           do
           not
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             abrogate
             the
             Law
             ,
             but
             establish
             it
             ,
             Rom.
          
           3.
           31.
           because
           it
           is
           fulfilled
           in
           Christ.
           Neither
           doth
           this
           equitable
           interpretation
           suppose
           any
           defect
           in
           the
           divine
           Law
           ,
           as
           it
           doth
           in
           humane
           Laws
           ;
           for
           humane
           Laws
           
           are
           made
           general
           for
           want
           of
           providence
           in
           men
           to
           forsee
           all
           particular
           cases
           which
           fall
           out
           ;
           but
           this
           Law
           was
           made
           general
           out
           of
           the
           perfection
           of
           providence
           in
           God
           ,
           that
           there
           might
           be
           room
           for
           a
           surety
           to
           come
           in
           and
           satisfie
           it
           .
           But
           you
           'l
           say
           ,
           if
           God
           interpret
           the
           threatning
           in
           such
           an
           equitable
           way
           ,
           the
           sinner
           shall
           die
           in
           his
           surety
           ,
           then
           no
           sinner
           is
           in
           a
           state
           of
           wrath
           here
           ,
           nor
           can
           be
           condemned
           in
           hell
           hereafter
           ;
           for
           both
           these
           issue
           out
           from
           the
           first
           interpretation
           ,
           thou
           shalt
           die
           in
           thine
           own
           person
           ,
           and
           that
           is
           now
           waved
           by
           the
           Judge
           .
           I
           answer
           ,
           that
           God
           doth
           not
           totally
           and
           absolutely
           either
           wave
           the
           first
           rigorous
           interpretation
           ;
           for
           the
           elect
           are
           under
           wrath
           till
           they
           believe
           and
           repent
           ,
           and
           the
           reprobate
           not
           believing
           and
           repenting
           are
           cast
           into
           hell
           ,
           and
           both
           by
           virtue
           of
           the
           first
           interpretation
           ;
           but
           he
           waves
           the
           first
           and
           makes
           the
           second
           interpretation
           in
           order
           to
           redemption
           ,
           and
           only
           so
           far
           forth
           as
           redemption
           requires
           it
           :
           Now
           what
           doth
           that
           require
           ?
           It
           requires
           that
           all
           that
           embrace
           Christ
           should
           be
           saved
           from
           the
           death
           in
           the
           threatning
           ,
           and
           therefore
           thus
           far
           the
           first
           interpretation
           is
           waved
           and
           the
           second
           takes
           place
           ;
           but
           it
           requires
           not
           ,
           that
           any
           
           person
           should
           either
           be
           out
           of
           a
           state
           of
           wrath
           before
           faith
           ,
           or
           be
           saved
           without
           faith
           ,
           and
           therefore
           the
           equitable
           interpretation
           doth
           not
           go
           thus
           far
           ,
           and
           so
           far
           as
           that
           goeth
           not
           ,
           the
           rigorous
           interpretation
           takes
           place
           ,
           because
           
             pro
             tanto
          
           it
           is
           consistent
           with
           redemption
           ;
           redemption
           is
           the
           end
           ,
           and
           the
           all-wise
           God
           measures
           and
           proportions
           out
           the
           equitable
           interpretation
           in
           such
           a
           way
           as
           serves
           unto
           it
           ,
           and
           the
           rigorous
           interpretation
           in
           such
           a
           way
           as
           stands
           with
           it
           .
           In
           a
           word
           ,
           according
           to
           this
           equitable
           interprepretation
           ,
           Christ
           hath
           so
           satisfied
           the
           threatning
           ,
           as
           that
           all
           believers
           shall
           be
           saved
           from
           it
           ;
           yet
           this
           satisfaction
           hinders
           not
           ,
           but
           that
           the
           rigorous
           interpretation
           should
           abide
           upon
           unbelievers
           whilst
           such
           ;
           for
           whilst
           such
           ,
           they
           embrace
           not
           that
           satisfaction
           ,
           and
           therefore
           are
           justly
           cursed
           by
           the
           Law
           till
           they
           receive
           the
           Gospel
           .
        
         
           Fifthly
           ,
           God's
           vindictive
           Justice
           and
           minatory
           Law
           being
           thus
           satisfied
           ,
           he
           becomes
           reconciled
           .
           There
           are
           two
           degrees
           of
           reconciliation
           ;
           the
           first
           is
           that
           whereby
           God
           is
           ready
           to
           receive
           men
           into
           grace
           and
           favour
           if
           they
           believe
           ;
           the
           second
           is
           that
           whereby
           God
           is
           actually
           reconciled
           to
           them
           upon
           their
           believing
           .
           The
           Apostle
           
           mentions
           both
           these
           ,
           Col.
           1.
           20
           ,
           21.
           for
           first
           he
           tells
           us
           ,
           ver
           .
           20.
           
           That
           
             God
             did
             reconcile
             all
             things
             to
             himself
             by
             the
             blood
             of
             his
             Cross
             ,
          
           and
           then
           it
           follows
           ,
           ver
           .
           21.
           
           
             Yet
             now
             hath
             he
             reconciled
             you
             ,
          
           you
           O
           believing
           Colossians
           !
           All
           were
           reconciled
           in
           the
           first
           degree
           ,
           and
           believers
           in
           the
           second
           ;
           the
           first
           was
           done
           all
           at
           once
           upon
           the
           Cross
           ,
           and
           the
           second
           is
           yet
           now
           a
           doing
           ,
           and
           so
           will
           be
           till
           the
           Believers
           are
           all
           come
           in
           ;
           therefore
           the
           Apostle
           says
           ,
           
             God
             was
             in
             Christ
             reconciling
             the
             world
             unto
             himself
             ,
          
           2
           Cor.
           5.
           19.
           
           Reconciling
           ,
           which
           imports
           a
           continued
           Act
           ,
           a
           carrying
           on
           the
           work
           of
           Reconciliation
           from
           one
           degree
           to
           another
           by
           particular
           applications
           .
           Now
           both
           these
           degrees
           of
           Reconciliation
           are
           wrought
           by
           the
           Death
           of
           Christ
           ;
           the
           first
           was
           wrought
           by
           it
           
             ipso
             facto
          
           ,
           without
           it
           God
           would
           have
           breathed
           out
           nothing
           but
           wrath
           ,
           but
           through
           it
           he
           is
           
             ready
             to
             forgive
             ,
             Psal.
          
           86.
           5.
           
           As
           full
           of
           mercy
           as
           he
           is
           ,
           he
           could
           not
           forgive
           in
           a
           way
           opposite
           either
           to
           his
           Justice
           ,
           which
           in
           its
           nature
           calls
           for
           satisfaction
           for
           Sin
           ,
           or
           to
           his
           Truth
           which
           in
           the
           Law
           pronounces
           death
           on
           the
           Sinner
           ;
           but
           Justice
           and
           Truth
           being
           satisfied
           by
           Christ's
           death
           ,
           he
           is
           ready
           to
           forgive
           .
           
             The
             mercy-seat
             was
             covered
          
           
           
             with
             a
             cloud
             of
             incense
             ,
             Levit.
          
           16.
           13.
           and
           the
           reason
           there
           rendred
           is
           very
           remarkable
           ,
           
             lest
             he
             that
             was
             before
             it
             should
             die
             .
          
           What
           ,
           die
           before
           the
           Mercy-seat
           ?
           Yes
           ,
           even
           there
           ,
           unless
           the
           Merits
           of
           Christ
           be
           as
           a
           Cloud
           round
           about
           it
           .
           Mercy
           as
           of
           it self
           alone
           would
           not
           save
           us
           ,
           but
           every
           Sinner
           must
           have
           died
           before
           it
           ,
           had
           it
           not
           been
           surrounded
           with
           the
           Incense
           of
           Christ's
           Merits
           .
           God
           out
           of
           Christ
           is
           a
           consuming
           Fire
           to
           Sinners
           ,
           but
           in
           Christ
           he
           is
           reconciling
           them
           to
           himself
           .
           The
           second
           is
           wrought
           by
           Christ's
           death
           as
           applied
           by
           Faith
           ;
           therefore
           't
           is
           called
           
             propitiation
             through
             faith
             in
             his
             blood
             ,
             Rom.
          
           3.
           25.
           and
           both
           these
           were
           typified
           by
           the
           sprinkling
           of
           the
           blood
           of
           the
           Sacrifice
           under
           the
           Law.
           That
           blood
           was
           
             sprinkled
             on
             the
             mercy-seat
             ,
             Levit.
          
           16.
           15.
           prefiguring
           the
           first
           degree
           of
           Reconciliation
           by
           Christ's
           death
           in
           it self
           ;
           and
           it
           was
           
             sprinkled
             on
             the
             people
             ,
             Exod.
          
           24.
           8.
           prefiguring
           the
           second
           degree
           of
           Reconciliation
           by
           Christ's
           death
           as
           applied
           to
           us
           by
           Faith.
           But
           you
           'l
           say
           ,
           If
           God
           be
           first
           angry
           ,
           and
           then
           reconciled
           ,
           and
           reconciled
           by
           degrees
           ,
           there
           must
           be
           a
           change
           in
           God
           and
           his
           Will
           ,
           which
           cannot
           be
           admitted
           .
        
         
           I
           answer
           ,
           that
           Reconciliation
           is
           not
           an
           
           immanent
           Act
           but
           a
           transient
           ,
           not
           so
           properly
           abiding
           in
           God
           ,
           as
           passing
           from
           him
           upon
           the
           Creature
           :
           As
           when
           the
           Scripture
           saith
           ,
           the
           Wrath
           of
           God
           at
           such
           a
           time
           
             was
             kindled
             or
             arose
          
           ,
           't
           is
           not
           meant
           that
           the
           Will
           of
           God
           was
           novelly
           inflamed
           ,
           but
           that
           the
           flame
           of
           wrath
           then
           broke
           forth
           in
           transient
           effects
           from
           thence
           ;
           so
           when
           it
           saith
           ,
           
             God
             is
             reconciled
          
           ,
           it
           imports
           not
           a
           cooling
           alteration
           in
           the
           Will
           of
           God
           ,
           but
           a
           gracious
           effluxion
           of
           Love
           breaking
           out
           from
           thence
           .
           As
           in
           punishment
           
             wrath
             goes
             out
             from
             the
             Lord
             against
             sinners
             ,
             Num.
          
           16.
           46.
           
             and
             is
             upon
             them
          
           ,
           2
           Chron.
           29.
           8.
           
           So
           in
           reconciliation
           Love
           goes
           out
           from
           the
           Lord
           towards
           Believers
           and
           is
           upon
           them
           ;
           so
           that
           the
           change
           is
           not
           in
           God
           but
           in
           the
           Creature
           .
           Proportionably
           to
           the
           nature
           of
           Reconciliation
           as
           a
           transient
           Act
           ,
           Christ
           reconcileth
           us
           unto
           God
           ,
           not
           by
           making
           a
           new
           Will
           in
           God
           ,
           but
           by
           doing
           his
           Will
           ;
           for
           so
           he
           himself
           saith
           ,
           when
           he
           came
           about
           the
           work
           ,
           
             Loe
             !
             I
             come
             to
             do
             thy
             will
             O
             God.
          
           God's
           Will
           as
           to
           this
           point
           may
           be
           considered
           under
           a
           double
           notion
           ;
           either
           as
           naturally
           pregnant
           with
           Vindictive
           Justice
           ,
           and
           decretively
           issuing
           out
           the
           Minatory
           Law
           ,
           both
           requiring
           that
           Sin
           (
           if
           committed
           )
           should
           
           be
           punished
           ;
           or
           else
           as
           decreeing
           within
           it self
           the
           way
           and
           manner
           how
           this
           Justice
           &
           Law
           should
           be
           satisfied
           by
           a
           Surety
           in
           order
           to
           the
           Redemption
           of
           sinners
           .
           Now
           Christ
           perfectly
           fulfilled
           God's
           Will
           in
           all
           these
           respects
           ;
           in
           him
           our
           Sins
           were
           punished
           according
           to
           the
           exaction
           of
           Justice
           ,
           and
           the
           equitable
           interpretation
           of
           the
           Law
           ,
           and
           that
           in
           such
           a
           way
           as
           was
           preordained
           by
           God's
           Will
           for
           our
           Redemption
           .
           This
           Will
           being
           thus
           satisfied
           ,
           God
           is
           truly
           reconciled
           ,
           not
           only
           (
           as
           the
           Socinian
           would
           have
           it
           )
           we
           reconciled
           to
           him
           ,
           but
           he
           to
           us
           :
           and
           this
           appears
           in
           three
           things
           .
        
         
           1.
           
           In
           that
           Sin
           is
           not
           objected
           before
           God's
           Will
           as
           it
           would
           have
           been
           ,
           had
           not
           Christ
           satisfied
           ;
           it
           would
           have
           been
           objected
           before
           it
           ,
           as
           that
           just
           cause
           for
           which
           God
           might
           ,
           nay
           ,
           according
           to
           the
           naturality
           of
           his
           Justice
           and
           veracity
           of
           his
           Law
           must
           have
           punished
           us
           Sinners
           to
           all
           Eternity
           :
           But
           now
           it
           is
           not
           so
           objected
           before
           it
           ;
           for
           albeit
           there
           be
           an
           intrinsecal
           and
           inseparable
           desert
           of
           wrath
           in
           the
           nature
           of
           it
           ,
           yet
           now
           its
           obligation
           or
           redundancy
           upon
           the
           Sinner
           appears
           not
           ,
           because
           expiated
           in
           the
           Surety
           :
           this
           the
           Apostle
           calls
           
             the
             reconciling
             of
             sin
             ,
             Heb.
          
           2.
           17.
           
           Without
           Christ's
           death
           Sin
           like
           a
           fury
           
           would
           have
           cried
           and
           clamoured
           for
           wrath
           and
           vengeance
           to
           be
           poured
           down
           on
           the
           Sinner
           ,
           but
           through
           his
           death
           Sin
           as
           one
           reconciled
           hath
           nothing
           to
           say
           against
           him
           ,
           but
           that
           he
           may
           have
           Life
           and
           Salvation
           on
           Gospel-terms
           .
        
         
           2.
           
           In
           that
           the
           effects
           of
           wrath
           do
           not
           issue
           out
           from
           God's
           Will
           against
           the
           Sinner
           as
           they
           would
           have
           done
           .
           God
           who
           is
           infinite
           Holiness
           and
           essential
           Rectitude
           cannot
           but
           hate
           Sin
           ,
           and
           in
           this
           hatred
           there
           is
           nothing
           less
           than
           a
           
             velle
             punire
          
           ;
           and
           from
           thence
           condign
           punishment
           must
           have
           poured
           down
           upon
           the
           Sinner
           ,
           if
           it
           had
           not
           by
           the
           Will
           of
           God
           been
           derived
           upon
           the
           Surety
           ;
           but
           being
           derived
           thither
           ,
           that
           righteous
           Will
           is
           satisfied
           ,
           and
           the
           merited
           Wrath
           comes
           not
           forth
           against
           the
           Sinner
           ,
           but
           instead
           thereof
        
         
           3.
           
           Effects
           of
           Love
           break
           forth
           from
           God's
           Will
           towards
           him
           ;
           
             Grace
             appears
             to
             all
             men
             ,
             Tit.
          
           2.
           11.
           to
           all
           men
           in
           a
           gracious
           Reconciliability
           ,
           and
           to
           Believers
           in
           actual
           Reconciliation
           ;
           Believers
           are
           actually
           
             accepted
             or
             ingratiated
             in
             the
             beloved
             ,
             Eph.
          
           1.
           6.
           and
           so
           shall
           all
           others
           as
           soon
           as
           they
           become
           Believers
           .
           Thus
           God
           is
           truly
           reconciled
           ,
           yet
           without
           any
           change
           in
           his
           Will
           ;
           only
           Sin
           doth
           not
           cry
           to
           that
           
           Will
           against
           the
           Sinner
           ,
           punishment
           doth
           not
           break
           out
           of
           that
           Will
           upon
           him
           ,
           and
           Grace
           beams
           and
           sparkles
           out
           of
           that
           Will
           towards
           him
           ;
           whilest
           in
           all
           these
           his
           Will
           remains
           unchangeable
           .
           Hence
           in
           Scripture
           we
           are
           rather
           said
           to
           be
           reconciled
           to
           God
           than
           God
           to
           us
           ;
           not
           (
           as
           the
           Socinian
           would
           have
           it
           )
           because
           we
           only
           are
           reconciled
           to
           God
           ,
           and
           not
           God
           to
           us
           ;
           but
           because
           God
           is
           reconciled
           to
           us
           in
           such
           a
           way
           ,
           as
           is
           not
           alterative
           ,
           but
           perfective
           and
           completive
           of
           his
           unchangeable
           Will.
           
        
         
           Thus
           Christ
           bore
           our
           Sins
           and
           God's
           Wrath
           ,
           in
           a
           way
           so
           satisfactory
           to
           God's
           Justice
           and
           Law
           ;
           that
           thereby
           God
           is
           reconciled
           to
           us
           ,
           and
           we
           are
           redeemed
           from
           Sin
           and
           Wrath.
           But
           here
           I
           am
           obviated
           by
           an
           Objection
           .
        
         
           If
           there
           be
           such
           a
           compensatory
           Price
           paid
           for
           Sin
           ,
           where
           is
           free
           Remission
           ?
           Free
           Remission
           cannot
           stand
           with
           plenary
           Satisfaction
           ;
           what
           is
           fully
           paid
           cannot
           be
           at
           all
           remitted
           .
        
         
           I
           answer
           ;
           It
           cannot
           ,
           if
           there
           be
           a
           solution
           by
           the
           Debtor
           ,
           but
           it
           may
           ,
           if
           there
           be
           a
           satisfaction
           by
           a
           Surety
           ;
           it
           cannot
           ,
           if
           that
           Surety
           were
           of
           the
           Debtors
           own
           providing
           ,
           but
           it
           may
           ,
           if
           he
           were
           of
           the
           Creditour's
           
           procuring
           ;
           it
           cannot
           ,
           if
           the
           Suretie's
           paiment
           be
           irrecusable
           ,
           but
           it
           may
           ,
           if
           the
           Creditor's
           acceptance
           be
           free
           ;
           it
           cannot
           ,
           if
           the
           remission
           were
           to
           the
           same
           person
           who
           makes
           satisfaction
           ,
           but
           it
           may
           ,
           if
           one
           person
           make
           satisfaction
           and
           another
           find
           remission
           .
           And
           thus
           it
           is
           in
           this
           case
           ;
           our
           debts
           were
           paid
           to
           God
           ,
           but
           by
           a
           Surety
           Jesus
           Christ
           ,
           and
           this
           Surety
           was
           of
           God's
           own
           sending
           ,
           and
           that
           his
           payment
           went
           for
           ours
           was
           of
           God's
           own
           Grace
           :
           and
           hence
           it
           comes
           to
           pass
           that
           God
           hath
           full
           satisfaction
           ,
           and
           we
           free
           remission
           ,
           and
           this
           without
           any
           repugnancy
           ;
           for
           Christ
           who
           satisfied
           had
           no
           remission
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           Rom.
           8.
           32.
           
           
             God
             did
             not
             spare
          
           or
           bate
           him
           a
           farthing
           ,
           and
           we
           who
           are
           remitted
           make
           no
           satisfaction
           ;
           all
           our
           Tears
           ,
           Prayers
           ,
           Sorrows
           ,
           Services
           pay
           not
           a
           mite
           to
           divine
           Justice
           .
           Why
           should
           corrupt
           Reason
           mutter
           as
           if
           Satisfaction
           and
           Remission
           ,
           which
           are
           matches
           in
           Scripture
           ,
           were
           inconsistencies
           in
           Nature
           ?
           What
           saith
           God
           ,
           Levit.
           4.
           31.
           
             the
             Priest
             shall
             make
             an
             atonement
             ,
          
           there
           's
           satisfaction
           ,
           
             and
             it
             shall
             be
             forgiven
          
           ,
           there
           's
           remission
           ?
           What
           saith
           the
           great
           Apostle
           ,
           Rom.
           3.
           24.
           
           
             We
             are
             justified
             freely
             by
             his
             grace
             ,
          
           there
           's
           remission
           ,
           
             through
             the
             redemption
             that
             is
             in
             Christ
             ,
          
           there
           's
           
           satisfaction
           ?
           Take
           both
           in
           three
           words
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             God
             for
             Christ's
             sake
             hath
             forgiven
             you
             ,
             Eph.
          
           4.
           32.
           
             for
             Christ's
             sake
          
           ,
           there
           's
           satisfaction
           ,
           
             hath
             forgiven
             you
          
           ,
           there
           's
           remission
           ,
           and
           free
           remission
           ;
           for
           't
           is
           not
           only
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           a
           dismission
           or
           discharge
           of
           Sin
           ,
           but
           't
           is
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           a
           dismission
           or
           discharge
           of
           it
           in
           a
           gracious
           way
           .
           In
           Christ
           our
           Surety
           there
           was
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           Rom.
           3.
           25.
           but
           towards
           us
           there
           was
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           Tit.
           2.
           11.
           
           Christ
           may
           say
           ,
           
             totum
             exsolvi
          
           ,
           and
           God
           may
           say
           ,
           
             totum
             remisi
          
           ;
           there
           was
           nothing
           forgiven
           to
           Christ
           ,
           for
           he
           paid
           all
           ,
           but
           there
           was
           all
           forgiven
           to
           us
           ,
           for
           we
           paid
           nothing
           .
        
         
           Thus
           this
           Price
           is
           Redemptive
           from
           the
           Guilt
           of
           Sin
           and
           Wrath
           of
           God
           ;
           but
           this
           is
           not
           all
           .
        
         
           2.
           
           This
           Price
           is
           Redemptive
           from
           the
           stain
           of
           Sin
           ,
           the
           power
           of
           Sin
           and
           the
           tyranny
           of
           Satan
           ,
           and
           that
           by
           procuring
           the
           holy
           Spirit
           for
           us
           ;
           
             We
             are
             saved
             by
             the
             renewing
             of
             the
             holy
             Ghost
             ,
             and
             that
             is
             shed
             on
             us
             through
             Jesus
             Christ
             ,
             Tit.
          
           3.
           5
           ,
           6.
           and
           where
           it
           is
           shed
           ,
           there
           it
           redeems
           .
        
         
           1.
           
           From
           the
           stain
           of
           Sin
           ;
           Sin
           is
           
             the
             dross
             or
             rust
          
           of
           the
           Soul
           ,
           Isai.
           1.
           22.
           but
           the
           Spirit
           refines
           and
           purifies
           from
           it
           ;
           Sin
           is
           the
           
           
             wrinkle
             of
             the
             old
             man
             ,
             Eph.
          
           5.
           27.
           but
           the
           Spirit
           smooths
           and
           removes
           it
           .
           
             Christ
             came
             by
             water
             and
             blood
             ,
          
           1
           Joh.
           5.
           6.
           and
           the
           water
           sprung
           out
           of
           the
           blood
           ;
           the
           Spirit
           is
           that
           
             clean
             water
             ,
             Ezek.
          
           36.
           25.
           which
           fetcheth
           out
           the
           spots
           and
           stains
           of
           Sin
           ,
           and
           that
           
             healing
             water
             coming
             out
             from
             the
             side
             of
             the
             Temple
             ,
          
           even
           the
           pierced
           side
           of
           Christ
           ,
           Ezek.
           47.
           1.
           which
           by
           degrees
           cures
           all
           the
           Ulcers
           and
           Plague-sores
           of
           the
           heart
           .
           The
           Corinthians
           were
           all
           over
           mire
           and
           dirt
           ,
           but
           they
           were
           
             washed
             in
             the
             name
             of
             the
             Lord
             Jesus
             ,
             and
             by
             the
             Spirit
             of
             God
             ,
          
           1
           Cor.
           6.
           11.
           the
           Spirit
           washed
           them
           ,
           and
           washed
           them
           in
           the
           name
           of
           Jesus
           ,
           that
           is
           ,
           for
           his
           Merits
           sake
           .
           The
           Soul
           in
           sinning
           runs
           to
           the
           Cabul
           of
           the
           Creature
           ,
           dirtying
           and
           fouling
           it self
           ;
           but
           the
           Spirit
           brings
           it
           back
           again
           to
           the
           holy
           one
           ,
           and
           as
           it
           approaches
           nearer
           and
           nearer
           to
           him
           the
           
             macula
             peccati
          
           goes
           off
           ,
           and
           the
           
             nitor
             animae
          
           appears
           .
        
         
           2.
           
           It
           redeems
           from
           the
           power
           of
           Sin.
           Sin
           merited
           Christ's
           Crucifixion
           ,
           and
           Christ's
           Crucifixion
           merited
           the
           Crucifixion
           of
           Sin
           ;
           and
           upon
           this
           account
           out
           comes
           the
           holy
           Spirit
           and
           nullifies
           the
           Law
           of
           Sin
           ,
           batters
           down
           the
           strong
           holds
           of
           it
           ,
           plucks
           up
           the
           very
           Throne
           of
           it
           ,
           and
           
           crucifies
           the
           old
           Man
           with
           all
           his
           members
           ,
           by
           outward
           restriction
           nailing
           his
           hands
           and
           his
           feet
           ,
           and
           by
           inward
           circumcision
           cutting
           and
           piercing
           into
           his
           heart
           ,
           and
           from
           thence
           gradually
           letting
           out
           his
           vital
           blood
           ,
           even
           the
           love
           of
           Sin
           ;
           hence
           his
           motions
           wax
           feeble
           ,
           his
           members
           weak
           ,
           his
           natural
           heat
           of
           original
           lust
           spent
           and
           exhausted
           ,
           and
           his
           whole
           body
           drooping
           and
           languishing
           to
           his
           dying
           day
           ;
           and
           all
           this
           by
           a
           secret
           virtue
           from
           Christ's
           death
           .
           We
           are
           planted
           together
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           saith
           the
           Apostle
           ,
           Rom.
           6.
           5.
           he
           saith
           not
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           in
           the
           conformity
           ,
           but
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             in
             the
             conformation
             of
             his
             death
             ,
          
           because
           his
           death
           procured
           that
           conformity
           in
           us
           .
           Hence
           Sin
           doth
           not
           reign
           in
           us
           as
           a
           Prince
           upon
           his
           Throne
           ,
           but
           die
           as
           a
           man
           upon
           the
           Cross
           ;
           
             Thanks
             be
             unto
             God
             who
             giveth
             us
             the
             victory
             through
             Jesus
             Christ.
             
          
        
         
           3.
           
           It
           redeems
           from
           the
           tyranny
           of
           Satan
           .
           Christ
           in
           his
           own
           person
           
             spoiled
             principalities
             and
             powers
             on
             the
             cross
             ,
             Col.
          
           2.
           15.
           and
           Christ
           by
           his
           Spirit
           spoils
           them
           in
           the
           hearts
           of
           men
           ;
           Satan
           hath
           his
           Palace
           there
           ,
           but
           Christ
           hath
           bought
           him
           out
           ,
           and
           the
           Spirit
           will
           cast
           him
           out
           ;
           Satan
           would
           keep
           on
           our
           chains
           ,
           but
           Christ
           
             dissolves
             them
          
           ,
           
           1
           Joh.
           3.
           8.
           
           As
           he
           by
           his
           Spirit
           enlightens
           ,
           off
           go
           the
           chains
           of
           the
           Mind
           ;
           as
           he
           converts
           ,
           off
           go
           the
           chains
           of
           the
           Will
           ;
           as
           he
           spiritualizes
           ,
           off
           go
           the
           chains
           of
           the
           Affections
           ;
           and
           as
           he
           sprinkles
           his
           blood
           upon
           us
           ,
           off
           goes
           the
           weighty
           Guilt
           of
           all
           these
           :
           Satan
           would
           keep
           us
           within
           the
           Prison
           ,
           but
           Christ
           comes
           with
           an
           
             Habeas
             Animam
             ,
             translating
             us
             from
             the
             power
             of
             darkness
             into
             his
             own
             kingdom
             ,
             Col.
          
           1.
           13.
           
           a
           Region
           of
           Grace
           and
           Light
           ,
           where
           Satan
           the
           Ruler
           of
           Sin
           and
           Darkness
           cannot
           have
           the
           Victory
           ;
           because
           Christ
           the
           Wisdom
           and
           Power
           of
           God
           fights
           against
           Him
           who
           is
           (
           as
           I
           may
           so
           say
           )
           the
           wisdom
           and
           power
           of
           Sin.
           Hence
           he
           
             falls
             as
             lightning
             from
             heaven
             ,
             Luke
          
           10.
           18.
           falls
           and
           breaks
           his
           Serpents
           head
           ,
           even
           his
           design
           against
           poor
           souls
           ;
           the
           ruine
           of
           Souls
           is
           a
           heaven
           to
           him
           ,
           and
           in
           falling
           short
           of
           that
           ,
           he
           falls
           as
           it
           were
           from
           heaven
           .
           
             The
             Prince
             of
             this
             world
             shall
             be
             cast
             out
             ,
          
           saith
           Christ
           ,
           Joh.
           12.
           31.
           and
           he
           adds
           as
           a
           reason
           ,
           
             If
             I
             be
             lifted
             up
             ,
             I
             will
             draw
             all
             men
             unto
             me
             ,
          
           Ver.
           32.
           
           Lifted
           up
           upon
           the
           Cross
           ,
           he
           purchased
           the
           Spirit
           ,
           and
           lifted
           up
           into
           Heaven
           he
           sends
           down
           the
           Spirit
           ,
           which
           draws
           men
           out
           of
           Satans
           World
           into
           Christ's
           ,
           where
           the
           Gates
           of
           Hell
           can
           never
           
           prevail
           .
           
             The
             God
             of
             peace
             bruises
             Satan
             underfoot
             ,
             Rom.
          
           16.
           20.
           the
           Apostle
           saith
           not
           ,
           the
           God
           of
           Mercy
           or
           Power
           shall
           do
           it
           ,
           but
           the
           God
           of
           Peace
           ;
           because
           ,
           unless
           Peace
           had
           been
           made
           through
           the
           blood
           of
           the
           Cross
           ,
           Satan
           would
           have
           kept
           us
           in
           everlasting
           Chains
           .
           But
           now
           Justice
           being
           satisfied
           ,
           the
           Spirit
           comes
           forth
           with
           a
           
             Quo
             jure
          
           ;
           first
           rescuing
           the
           Captive-soul
           ,
           and
           then
           treading
           down
           Satan
           under
           its
           feet
           .
           
             Thanks
             be
             unto
             God
             for
             this
             victory
             also
             through
             Jesus
             Christ.
             
          
        
         
           Thus
           this
           Price
           is
           redemptive
           from
           Evil
           ,
           but
        
         
           2.
           
           This
           Price
           is
           procurative
           of
           Good.
           Infinity
           is
           a
           boundless
           Ocean
           ,
           and
           may
           run
           over
           in
           effects
           as
           far
           as
           it
           pleaseth
           ;
           infinite
           Power
           might
           have
           run
           over
           in
           making
           millions
           of
           Worlds
           more
           ,
           and
           infinite
           Mercy
           might
           have
           run
           over
           in
           saving
           millions
           of
           Sinners
           more
           .
           The
           Price
           of
           Redemption
           hath
           a
           kind
           of
           Infinity
           in
           it
           ;
           no
           wonder
           then
           ,
           if
           after
           remotion
           of
           Evils
           ,
           it
           run
           over
           by
           its
           transcendent
           excess
           of
           Value
           in
           the
           procuration
           of
           Good
           ;
           such
           was
           the
           glorious
           redundance
           and
           supereffluence
           of
           its
           Merit
           ,
           that
           it
           paid
           divine
           Justice
           to
           the
           last
           mite
           ,
           and
           over
           and
           besides
           made
           a
           purchase
           of
           three
           Worlds
           ;
           I
           mean
           
           the
           lower
           World
           of
           Nature
           ,
           the
           middle
           World
           of
           Grace
           ,
           and
           the
           upper
           World
           of
           Glory
           .
        
         
           1.
           
           As
           to
           the
           World
           of
           Nature
           ,
           Christ
           procured
           two
           things
           .
        
         
           
             1.
             
             The
             Standing
             of
             it
             .
          
           
             2.
             
             The
             Deliverance
             of
             it
             .
          
        
         
           1.
           
           The
           Standing
           of
           it
           ,
           and
           that
           in
           a
           threefold
           respect
           .
        
         
           1.
           
           The
           Standing
           of
           it
           in
           Being
           .
           Sin
           filled
           it
           with
           so
           much
           spiritual
           stench
           and
           rottenness
           ,
           that
           the
           Power
           of
           the
           holy
           One
           would
           not
           have
           endured
           to
           have
           been
           there
           supporting
           and
           bearing
           it
           up
           in
           Being
           ,
           if
           the
           Death
           of
           Christ
           had
           not
           been
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             a
             sweet-smelling
             savour
             ,
             Eph.
          
           5.
           2.
           to
           perfume
           and
           sweeten
           it
           ;
           the
           World
           was
           as
           it
           were
           new
           founded
           by
           the
           Cross
           ,
           or
           else
           Sin
           ,
           that
           abomination
           of
           desolation
           ,
           would
           have
           dashed
           it
           down
           about
           the
           Sinners
           Ears
           ;
           Justice
           (
           if
           unsatisfied
           )
           would
           not
           have
           spared
           so
           much
           as
           the
           Stage
           whereon
           Sin
           was
           acted
           ,
           but
           hurled
           it
           down
           into
           its
           first
           Nullity
           .
           Christ
           
             upholdeth
             all
             things
             by
             the
             word
             of
             his
             power
             ,
             Heb.
          
           1.
           3.
           
           Before
           Sins
           entry
           they
           stood
           merely
           by
           the
           word
           of
           his
           Power
           ,
           but
           since
           they
           stand
           not
           without
           the
           blood
           of
           his
           Cross.
           Redemption
           is
           the
           great
           Buttress
           
           of
           Creation
           ;
           as
           it
           rears
           up
           the
           little
           World
           after
           its
           fall
           ,
           so
           it
           keeps
           up
           the
           great
           World
           from
           falling
           .
        
         
           2.
           
           The
           Standing
           of
           it
           in
           Order
           .
           When
           the
           Prophet
           describes
           God's
           Judgments
           ,
           he
           speaks
           as
           if
           the
           old
           Chaos
           were
           come
           again
           ;
           
             Loe
             !
             the
             earth
             was
             without
             form
             and
             void
             ,
             Jer.
          
           4.
           23.
           
           All
           the
           Orders
           and
           Harmonies
           in
           Nature
           were
           at
           first
           set
           by
           the
           Wisdom
           of
           God
           ,
           and
           afterwards
           cemented
           by
           the
           Blood
           of
           God
           ,
           or
           else
           Sin
           would
           have
           unframed
           all
           .
           By
           Christ
           
             all
             things
             consist
             ,
             Col.
          
           1.
           17.
           not
           only
           subsist
           in
           their
           Beings
           ,
           but
           consist
           in
           their
           Orders
           .
        
         
           3.
           
           The
           Standing
           of
           it
           in
           its
           Usefulness
           to
           us
           .
           Sin
           was
           the
           blast
           and
           forfeiture
           ,
           but
           Christ
           is
           the
           Purchaser
           and
           
             heir
             of
             all
             things
             ,
             Heb.
          
           1.
           2.
           and
           in
           and
           through
           him
           all
           are
           as
           it
           were
           new-given
           to
           us
           .
           We
           became
           such
           wretches
           by
           Sin
           ,
           that
           the
           Earth
           would
           not
           have
           bore
           our
           persons
           ,
           if
           Christ
           had
           not
           bore
           our
           iniquities
           ?
           the
           Sun
           in
           the
           Firmament
           would
           not
           have
           lighted
           the
           material
           World
           ,
           if
           the
           Sun
           of
           Righteousness
           had
           not
           appeared
           in
           the
           spiritual
           ;
           these
           lower
           Heavens
           would
           not
           have
           spun
           out
           a
           day
           for
           us
           ,
           if
           Christ
           had
           not
           purchased
           the
           upper
           ones
           of
           Glory
           ;
           the
           Blood
           of
           Creatures
           should
           never
           
           have
           been
           shed
           for
           the
           life
           of
           our
           Bodies
           ,
           if
           the
           Blood
           of
           God
           had
           not
           been
           poured
           out
           for
           the
           Life
           of
           our
           Souls
           .
           Under
           the
           Law
           ,
           before
           Harvest
           began
           the
           Passeover
           was
           killed
           ;
           at
           Harvest
           a
           Sheaf
           of
           the
           first-fruits
           was
           brought
           to
           the
           Priest
           to
           be
           offered
           to
           God
           ;
           and
           after
           Harvest
           there
           was
           the
           Feast
           of
           Tabernacles
           to
           bless
           God
           for
           the
           Fruits
           of
           the
           Earth
           ,
           which
           by
           the
           Jews
           was
           kept
           with
           Booths
           and
           Hosannahs
           .
           Had
           not
           Christ
           
             our
             Passeover
             been
             sacrificed
             for
             us
             ,
          
           there
           would
           have
           been
           no
           Harvest
           of
           Creature-blessings
           at
           all
           ;
           and
           now
           that
           there
           is
           one
           ,
           the
           praise
           of
           every
           Sheaf
           must
           be
           brought
           to
           Christ
           
             the
             high-priest
             of
             good
             things
          
           ,
           and
           in
           and
           through
           him
           offered
           up
           to
           God
           :
           therefore
           there
           is
           a
           spiritual
           
             feast
             of
             tabernacles
          
           under
           the
           Gospel
           ,
           Zach.
           14.
           16.
           
           Whilest
           we
           sit
           under
           the
           Booths
           of
           the
           Creature
           ,
           we
           must
           sing
           Hosannahs
           to
           the
           Son
           of
           God
           ,
           who
           
             tabernacled
             in
             our
             flesh
          
           ,
           and
           in
           it
           merited
           all
           comforts
           for
           us
           .
           Every
           bough
           of
           Nature
           hangs
           upon
           his
           Cross
           ,
           every
           crum
           of
           Bread
           swims
           in
           his
           Blood
           ,
           every
           Grape
           of
           blessing
           grows
           on
           his
           Crown
           of
           Thorns
           ,
           and
           all
           the
           sweetness
           in
           Nature
           streams
           out
           of
           his
           Vinegar
           and
           Gall.
           A
           right-born
           Christian
           is
           the
           best
           Philosopher
           ;
           for
           he
           sees
           the
           Sun
           of
           
           Righteousness
           in
           the
           Luminaries
           of
           Heaven
           ,
           the
           waterings
           of
           Christ's
           Blood
           in
           the
           fruits
           of
           the
           Earth
           ,
           the
           Word
           incarnate
           in
           Creature-nourishment
           ,
           and
           the
           Riches
           of
           Christ
           in
           all
           the
           Riches
           of
           Nature
           .
           All
           are
           ours
           ,
           and
           we
           are
           Christ's
           ,
           and
           Christ
           is
           God's
           .
        
         
           2.
           
           Christ
           by
           this
           Price
           procured
           the
           Deliverance
           of
           it
           .
           God
           made
           the
           House
           of
           the
           World
           for
           Man
           ,
           and
           whilest
           there
           is
           Sin
           in
           the
           Inhabitant
           ,
           the
           Curse-mark
           is
           on
           the
           House
           ;
           the
           Heavens
           wax
           old
           as
           if
           there
           were
           Mothes
           in
           them
           ,
           the
           Stars
           have
           their
           malignant
           Aspects
           ,
           the
           Earth
           hath
           its
           Thorns
           and
           Thistles
           ,
           and
           the
           whole
           Creation
           
             groans
             and
             travels
          
           with
           an
           universal
           Vanity
           ;
           the
           Sun
           groans
           out
           his
           light
           on
           the
           Workers
           of
           darkness
           ,
           the
           Air
           groans
           with
           Vollies
           of
           Oaths
           and
           Blasphemies
           ,
           and
           the
           Earth
           groans
           forth
           its
           Corn
           and
           Wine
           into
           the
           lap
           of
           the
           Riotous
           ;
           and
           as
           Sin
           grows
           heavier
           ,
           so
           the
           Creaturegroans
           wax
           lowder
           every
           day
           .
           But
           at
           last
           in
           and
           through
           Christ
           ,
           there
           shall
           be
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             a
             restitution
             of
             all
             things
             ,
             Acts
          
           3.
           21.
           the
           Balm
           of
           his
           Blood
           will
           perfectly
           heal
           all
           the
           stabs
           and
           wounds
           in
           the
           Body
           of
           Nature
           ;
           the
           groaning
           and
           traveling
           Creature
           shall
           be
           
             delivered
             from
             the
          
           
           
             bondage
             of
             Corruption
             ,
             Rom.
          
           8.
           21.
           there
           shall
           be
           
             new
             heavens
             and
             a
             new
             earth
             wherein
             dwelleth
             righteousness
             ,
          
           2
           Pet.
           3.
           13.
           and
           all
           the
           steps
           and
           traces
           of
           the
           old
           Curse
           shall
           be
           razed
           out
           of
           the
           World.
           
        
         
           Thus
           Christ
           hath
           purchased
           the
           World
           of
           Nature
           ;
           but
           this
           (
           as
           appears
           by
           the
           Purchaser's
           own
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           Matth.
           6.
           33.
           
           )
           is
           not
           the
           main
           bargain
           ,
           but
           the
           casting
           in
           or
           overplus
           thereof
           ;
           therefore
        
         
           2.
           
           Christ
           by
           this
           Price
           purchased
           the
           World
           of
           Grace
           .
           Grace
           may
           be
           considered
           two
           ways
           ;
           either
           as
           it
           is
           in
           the
           Map
           or
           Charter
           of
           the
           Gospel
           ,
           or
           as
           it
           is
           in
           the
           Subject
           or
           receptacle
           of
           the
           Heart
           ;
           and
           both
           ways
           't
           is
           Christ's
           purchase
           .
        
         
           1.
           
           Grace
           in
           the
           Map
           or
           Charter
           is
           the
           Covenant
           of
           Grace
           ,
           comprized
           in
           the
           Promises
           ,
           called
           
             the
             Covenant
             of
             Promise
             ,
             Eph.
          
           2.
           12.
           
           In
           this
           Covenant
           there
           are
           Promises
           reaching
           down
           as
           low
           as
           the
           World
           of
           Nature
           ,
           and
           Promises
           reaching
           up
           as
           high
           as
           the
           World
           of
           Glory
           ;
           and
           betwixt
           these
           two
           run
           the
           Promises
           which
           water
           the
           World
           of
           Grace
           ,
           and
           these
           are
           either
           Promises
           of
           Grace
           such
           as
           those
           ,
           
             I
             will
             give
             an
             heart
             to
             know
             me
             ,
             Jer.
          
           24.
           7.
           
           
             I
             will
             circumcise
             the
             heart
             to
             love
             me
             ,
             Deut.
          
           30.
           6.
           
           
             I
             will
             put
             my
             laws
             into
             their
             minds
             and
             write
          
           
           
             them
             in
             their
             hearts
             ,
             Heb.
          
           8.
           10.
           
           
             I
             will
             give
             a
             new
             heart
             and
             a
             new
             spirit
             ;
             I
             will
             take
             away
             th●
             stony
             heart
             ,
             and
             give
             an
             heart
             of
             flesh
             ,
             Ezek.
          
           36.
           26.
           or
           else
           they
           are
           Promises
           to
           Grace
           ,
           such
           as
           those
           ,
           God
           will
           
             justifie
             the
             believer
             ,
             Rom.
          
           3.
           26.
           
             beautifie
             the
             meek
             with
             salvation
             ,
             Psal.
          
           149.
           4.
           
             dwell
             in
             a
             broken
             heart
             ,
             Isai.
          
           57.
           15.
           
             comfort
             the
             mourners
             ,
             fill
             the
             hungry
             ,
             and
             be
             seen
             of
             the
             pure
             in
             heart
             ,
             Matth.
          
           5.
           4
           ,
           6
           ,
           8.
           
           Now
           all
           these
           Promises
           are
           the
           purchase
           of
           Christ
           ,
           and
           the
           whole
           Covenant
           made
           up
           of
           them
           is
           
             the
             New-testament
             in
             his
             blood
          
           ,
           1
           Cor.
           11.
           25.
           
           Without
           his
           satisfactory
           Blood
           there
           would
           have
           been
           no
           room
           for
           Promises
           ,
           no
           ,
           not
           for
           the
           least
           twinkling
           of
           a
           Promise
           to
           the
           sons
           of
           men
           ;
           for
           unsatisfied
           Justice
           would
           have
           hurried
           all
           to
           Hell.
           All
           the
           Promises
           issue
           out
           to
           us
           in
           and
           through
           Christ
           ,
           the
           Rivers
           of
           Life
           gushed
           out
           of
           
             the
             true
             Rock
          
           ,
           the
           Gospel-wine
           run
           forth
           from
           
             the
             true
             Vine
          
           ;
           if
           God
           meet
           us
           and
           commune
           with
           us
           in
           words
           of
           Grace
           ,
           we
           must
           thank
           
             the
             true
             Propitiatory
             ,
             or
             Mercy-seat
          
           for
           every
           syllable
           .
        
         
           2.
           
           Grace
           in
           the
           proper
           Seat
           or
           Receptacle
           of
           it
           is
           Christ's
           purchase
           ;
           and
           this
           I
           shall
           make
           out
        
         
           1.
           
           In
           general
           ;
           Christ
           purchased
           the
           
           Spirit
           of
           all
           Grace
           .
           There
           is
           a
           double
           Oblation
           of
           Christ
           ;
           a
           personal
           Oblation
           on
           the
           Cross
           ,
           and
           that
           is
           
             Moritum
             Spiritûs
          
           ;
           and
           a
           doctrinal
           Oblation
           in
           the
           Gospel
           ,
           and
           that
           is
           
             Ministerium
             Spiritûs
          
           ;
           and
           so
           
             the
             holy
             Ghost
             is
             shed
             on
             us
             abundantly
             through
             Jesus
             Christ
             ,
             Tit.
          
           3.
           6.
           
           Christ
           
             ascended
             up
             on
             high
             that
             he
             might
             fill
             things
             ,
             Eph.
          
           4.
           10.
           
           One
           would
           have
           thought
           that
           his
           descent
           should
           rather
           have
           done
           it
           ;
           but
           he
           ascended
           up
           in
           the
           glory
           of
           his
           Merits
           ,
           he
           carried
           up
           all
           the
           Purchase-money
           to
           his
           Fathers
           house
           ,
           and
           from
           thence
           the
           Spirit
           came
           pouring
           down
           upon
           men
           ;
           some
           droppings
           of
           it
           were
           before
           ,
           but
           then
           it
           was
           richly
           poured
           out
           ;
           it
           came
           down
           
             in
             cloven
             fiery
             tongues
             and
             a
             rushing
             mighty
             wind
             ,
             Acts
          
           2.
           2
           ,
           3.
           
           Tongues
           to
           utter
           
             magnalia
             Dei
          
           ,
           and
           above
           all
           ,
           the
           master-piece
           of
           Redemption
           ,
           and
           
             cloven
             tongues
          
           to
           utter
           them
           to
           all
           Nations
           in
           their
           own
           Language
           ,
           and
           
             fiery
             tongues
          
           to
           enlighten
           and
           enflame
           the
           Auditors
           hearts
           with
           the
           knowledge
           and
           love
           of
           Christ
           ,
           and
           
             a
             mighty
             rushing
             wind
          
           to
           blow
           home
           that
           fire
           strongly
           and
           insuperably
           in
           a
           thorough
           Conversion
           ;
           and
           all
           this
           was
           
             shed
             forth
             from
             Christ
          
           ,
           Ver.
           33.
           
           Never
           any
           Tongue
           truly
           preached
           Christ
           ,
           but
           by
           a
           secret
           
           touch
           from
           him
           ;
           never
           any
           holy
           fire
           kindled
           on
           the
           heart
           ,
           but
           by
           a
           coal
           from
           his
           Altar
           ;
           never
           any
           gales
           of
           Grace
           on
           the
           Soul
           ,
           but
           from
           the
           breathings
           of
           his
           Spirit
           :
           not
           one
           drop
           of
           his
           Blood
           is
           spiritless
           ,
           but
           full
           fraught
           and
           flowing
           with
           the
           Spirit
           of
           Life
           .
        
         
           2.
           
           In
           particular
           ;
           and
           so
           Christ
           hath
           purchased
           three
           things
           .
        
         
           
             1.
             
             The
             Radical
             Grace
             of
             Faith.
             
          
           
             2.
             
             All
             other
             Graces
             of
             the
             Spirit
             .
          
           
             3.
             
             All
             the
             Crowns
             of
             these
             Graces
             .
          
        
         
           1.
           
           Christ
           hath
           purchased
           the
           Grace
           of
           Faith
           ;
           the
           Apostle
           is
           express
           in
           it
           ,
           
             To
             you
             it
             is
             given
          
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             for
             Christ's
             sake
             not
             only
             to
             believe
             on
             him
             ,
             but
             also
             to
             suffer
             for
             his
             sake
             ,
             Phil.
          
           1.
           29.
           the
           Apostle
           evidently
           points
           out
           the
           merits
           of
           Christ
           as
           the
           spring
           of
           Faith
           ,
           and
           Faith
           persevering
           unto
           suffering
           .
           And
           in
           another
           place
           he
           saith
           ,
           
             we
             joy
             in
             God
             through
             Jesus
             Christ
             ,
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             by
             whom
             we
             have
             now
             received
             the
             atonement
             ,
             Rom.
          
           5.
           11.
           he
           doth
           not
           only
           say
           ,
           that
           by
           and
           through
           him
           the
           Atonement
           was
           made
           but
           that
           by
           and
           through
           him
           the
           Atonement
           is
           received
           ;
           and
           what
           is
           this
           receiving
           of
           the
           Atonement
           but
           Faith
           it self
           ?
           That
           therefore
           is
           part
           of
           Christ's
           Purchase
           .
           These
           express
           places
           might
           suffice
           
           us
           ;
           but
           because
           the
           Remonstrants
           oppose
           this
           Truth
           ,
           I
           shall
           propose
           two
           Quaeries
           unto
           them
           .
        
         
           1.
           
           Is
           not
           Faith
           comprized
           within
           the
           Covenant
           of
           Grace
           ?
           Let
           's
           come
           to
           the
           Touch-stone
           ;
           Is
           it
           not
           written
           there
           ,
           
             I
             will
             give
             an
             heart
             to
             know
             me
             ,
          
           and
           is
           not
           Faith
           
             a
             justifying
             knowledge
             ,
             a
             sight
             of
             the
             just
             One
             ,
          
           and
           
             a
             beam
             or
             dawning
             of
             eternal
             life
             ?
          
           Is
           it
           not
           written
           there
           ,
           
             I
             will
             take
             away
             the
             heart
             of
             stone
             ,
          
           and
           is
           not
           Unbelief
           a
           part
           of
           that
           stone
           ?
           doth
           it
           not
           directly
           resist
           the
           Blood
           and
           Righteousness
           of
           Christ
           ?
           and
           can
           there
           be
           a
           worse
           Stone
           than
           this
           ?
           Is
           it
           not
           written
           there
           ,
           
             I
             will
             give
             a
             new
             heart
             ,
          
           and
           is
           not
           Unbelief
           the
           heart
           and
           life
           of
           the
           old
           Man
           ,
           and
           Faith
           of
           the
           new
           ?
           Is
           it
           not
           written
           there
           ,
           
             I
             will
             put
             my
             Spirit
             within
             you
             ,
          
           and
           is
           not
           the
           Spirit
           
             a
             spirit
             of
             faith
          
           ,
           and
           
             faith
             a
             fruit
             of
             the
             Spirit
             ?
          
           is
           not
           Unbelief
           of
           our
           Spirit
           ,
           and
           Faith
           of
           Gods
           ?
           Is
           it
           not
           written
           there
           ,
           
             I
             will
             circumcise
             the
             heart
          
           ,
           and
           is
           not
           Unbelief
           flesh
           ?
           God
           saith
           ,
           there
           is
           life
           in
           his
           Son
           ,
           and
           the
           Unbeliever
           saith
           ,
           No
           ,
           and
           does
           what
           in
           him
           lies
           to
           make
           God
           a
           lyar
           ,
           and
           can
           there
           be
           any
           filthier
           or
           rottenner
           flesh
           in
           the
           old
           man
           than
           this
           ?
           and
           unless
           this
           be
           cut
           off
           ,
           can
           there
           be
           a
           true
           Circumcision
           ?
           
           By
           all
           this
           it
           clearly
           appears
           that
           Faith
           is
           within
           the
           Covenant
           ,
           and
           if
           so
           ,
           is
           not
           the
           whole
           Covenant
           
             Sanctio
             à
             sanguine
             ,
             the
             New-testament
             in
             Christ's
             blood
             ?
          
           Is
           not
           he
           the
           Mediator
           and
           purchaser
           of
           the
           whole
           ?
           Are
           not
           all
           the
           Promises
           
             Yea
             and
             Amen
             in
             him
          
           ?
           Who
           dares
           distinguish
           and
           say
           ,
           Christ
           purchased
           part
           of
           the
           Promises
           and
           not
           all
           ?
           he
           purchased
           notional
           knowledge
           and
           not
           justifying
           ,
           he
           breaks
           the
           stone
           in
           the
           heart
           ,
           all
           but
           that
           which
           opposes
           his
           own
           Blood
           and
           Righteousness
           ,
           the
           old
           man
           is
           crucified
           with
           Christ
           ,
           all
           but
           his
           heart
           and
           life
           of
           Unbelief
           ,
           the
           Spirit
           of
           Grace
           flows
           out
           from
           Christ
           ,
           all
           but
           the
           Spirit
           of
           Faith
           ,
           
             the
             circumcision
             of
             Christ
             ,
             Col.
          
           2.
           11.
           
           (
           so
           called
           because
           it
           is
           procured
           by
           the
           Merits
           ,
           and
           produced
           by
           the
           Spirit
           of
           Christ
           )
           cuts
           off
           the
           flesh
           of
           the
           heart
           ,
           all
           but
           that
           of
           Unbelief
           which
           upbraids
           God
           with
           a
           lye
           ;
           who
           dares
           thus
           tear
           in
           sunder
           the
           Covenant
           ,
           mangle
           the
           Promises
           ,
           dimidiate
           Christ
           and
           divide
           the
           Spirit
           by
           unscriptural
           distinctions
           ?
           Such
           shuffling
           is
           unworthy
           of
           Christians
           .
           Wherefore
           I
           conclude
           my
           first
           Quaere
           thus
           ;
           Faith
           is
           within
           the
           Covenant
           ,
           and
           the
           Covenant
           is
           Christ's
           purchase
           ;
           therefore
           Faith
           is
           such
           also
           .
        
         
         
           2.
           
           Is
           not
           Faith
           a
           Grace
           of
           the
           Spirit
           ?
           It
           seals
           to
           the
           Gospel
           ,
           sanctifies
           the
           heart
           ,
           works
           by
           Love
           ,
           waits
           by
           Patience
           ,
           overcomes
           the
           visible
           World
           ,
           and
           sensibly
           presentiates
           the
           invisible
           ;
           for
           shame
           let
           it
           be
           a
           Grace
           ,
           and
           if
           so
           ,
           it
           must
           be
           Christ's
           purchase
           .
           The
           Spirit
           never
           effected
           that
           Grace
           in
           fallen
           Man
           which
           Christ
           never
           merited
           .
           As
           every
           Creature
           in
           the
           World
           is
           of
           God's
           making
           ,
           so
           every
           Grace
           in
           the
           Church
           is
           of
           Christ's
           meriting
           :
           He
           that
           saith
           ,
           Yonder
           is
           a
           precious
           Stone
           but
           't
           is
           not
           of
           God's
           making
           ,
           blasphemes
           the
           Creator
           ;
           and
           he
           that
           saith
           ,
           Yonder
           is
           a
           precious
           Faith
           but
           't
           is
           not
           of
           Christ's
           meriting
           ,
           does
           no
           less
           to
           the
           Redeemer
           .
           But
           further
           ;
           Is
           not
           Faith
           the
           Grace
           of
           Union
           with
           Christ
           ?
           Doth
           not
           Christ
           
             dwell
             in
             the
             heart
             by
             faith
             ?
          
           Is
           not
           Faith
           the
           Mother-grace
           of
           all
           ?
           First
           Faith
           gives
           a
           touch
           to
           Christ
           ,
           and
           then
           Love
           is
           enflamed
           with
           him
           ,
           Joy
           triumphs
           in
           him
           ,
           and
           Obedience
           follows
           him
           .
           Where
           do
           
             all
             the
             rivers
             of
             living
             water
             flow
             but
             in
             the
             Believers
             belly
             ,
             Joh.
          
           7.
           38
           ?
           What
           holds
           all
           the
           starry
           Graces
           of
           the
           Church
           but
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             the
             firmament
             of
             faith
          
           ,
           as
           the
           Apostle
           calls
           it
           ,
           Col.
           2.
           5
           ?
           Now
           will
           it
           not
           grate
           thine
           ears
           ,
           O
           Christian
           ,
           to
           hear
           that
           the
           Spirit
           
           of
           Holiness
           is
           from
           Christ
           ,
           but
           not
           the
           Spirit
           of
           Faith
           ;
           all
           the
           starry
           Graces
           are
           Christ's
           but
           the
           Firmament
           of
           Faith
           is
           our
           own
           ;
           we
           are
           blessed
           with
           all
           spiritual
           blessings
           in
           Christ
           ,
           but
           not
           with
           the
           Mother-grace
           which
           broods
           and
           teems
           out
           all
           the
           rest
           ,
           not
           with
           the
           Grace
           of
           Union
           which
           lies
           nearest
           to
           Christ
           eating
           his
           flesh
           and
           drinking
           his
           blood
           ;
           that
           Faith
           which
           is
           nearest
           to
           the
           Merits
           of
           Christ
           in
           its
           Union
           ,
           is
           furthest
           off
           from
           them
           in
           its
           Origination
           .
           What
           is
           this
           but
           to
           darken
           the
           Sun
           of
           Righteousness
           ,
           damm
           up
           the
           Well
           of
           Salvation
           ,
           and
           trample
           the
           Blood
           of
           the
           Covenant
           under
           foot
           ?
           at
           which
           every
           sober
           Christian
           cannot
           but
           tremble
           .
           Therefore
           I
           conclude
           my
           second
           Quaere
           thus
           ;
           Faith
           is
           a
           prime
           and
           excellent
           Grace
           ,
           wrought
           by
           the
           Spirit
           and
           purchased
           by
           the
           Merits
           of
           Christ.
           
        
         
           2.
           
           Christ
           hath
           purchased
           all
           other
           Graces
           ;
           for
           all
           Graces
           are
           
             the
             fruits
             of
             the
             Spirit
          
           ,
           and
           the
           Spirit
           is
           
             shed
             on
             us
             through
             Christ.
          
           But
           in
           stead
           of
           proving
           ,
           let
           me
           parly
           with
           the
           Saints
           .
           Speak
           ,
           O
           ye
           excellent
           ones
           ,
           whence
           came
           your
           lovely
           Meekness
           ,
           your
           undissembled
           Love
           ,
           your
           untired
           Patience
           ,
           your
           holy
           Unction
           ,
           your
           melting
           Compassions
           ,
           your
           broken
           Hearts
           ,
           your
           
           repentant
           Tears
           ,
           your
           Law-engraven
           Spirits
           ,
           and
           all
           your
           sweet-smelling
           Perfumes
           of
           Grace
           ?
           Speak
           for
           the
           Glory
           of
           Christ.
           Methinks
           I
           hear
           them
           all
           with
           one
           consent
           cry
           out
           ,
           Thus
           ,
           O
           thus
           it
           is
           ;
           all
           our
           Meekness
           came
           from
           
             the
             Lamb
          
           ,
           our
           Love
           from
           
             the
             beloved
             one
          
           ,
           our
           Patience
           from
           
             the
             Captain-sufferer
          
           ,
           our
           Unction
           from
           
             the
             Christ
             of
             God
          
           ,
           our
           Compassions
           from
           
             the
             bowels
             of
             Christ
          
           ,
           our
           broken
           Hearts
           from
           
             a
             broken
             Christ
          
           ,
           our
           repentant
           Tears
           from
           
             his
             bleeding
             Wounds
          
           ,
           our
           Law-engravings
           are
           
             the
             Epistle
             of
             Christ
          
           ,
           and
           all
           our
           sweet-smelling
           Graces
           are
           
             the
             powders
             of
             the
             merchant
             ,
             Cant.
          
           3.
           6.
           even
           of
           Jesus
           Christ
           who
           bought
           them
           all
           with
           his
           sweetest
           Blood.
           The
           Church
           is
           the
           House
           of
           God
           made
           up
           of
           lively
           stones
           ,
           floored
           with
           Humility
           ,
           roofed
           with
           Knowledge
           ,
           cemented
           with
           Charity
           ,
           warmed
           with
           the
           fire
           of
           Zeal
           ,
           and
           filled
           with
           the
           spiritual
           Glory
           of
           heavenly
           Graces
           ;
           but
           Christ
           is
           
             the
             chief
             corner-stone
          
           which
           bears
           up
           all
           :
           all
           the
           Churches
           Humility
           is
           from
           Christ's
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           or
           self-emptying
           ,
           all
           our
           Knowledge
           from
           Christ
           
             the
             Sun
             of
             righteousness
          
           ,
           all
           its
           Charity
           from
           
             the
             Hyperbole
             of
             his
             love
          
           ,
           all
           its
           Zeal
           is
           from
           
             a
             coal
             of
             his
             Altar
          
           ,
           and
           all
           the
           spiritual
           Glory
           which
           fills
           it
           ,
           comes
           
             by
             the
          
           
           
             way
             of
             the
             East
             ,
             Ezek.
          
           43.
           2.
           even
           from
           Jesus
           Christ
           who
           is
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             the
             East
             or
             day-spring
             of
             all
             graces
             ,
             Luk.
          
           1.
           78.
           
        
         
           3.
           
           Christ
           hath
           purchased
           all
           the
           Crowns
           of
           these
           Graces
           ,
           I
           mean
           such
           as
           are
           set
           on
           the
           Saints
           head
           in
           this
           life
           ;
           the
           Believers
           shall
           be
           justified
           ,
           but
           't
           is
           by
           the
           righteous
           Christ
           ;
           the
           Meek
           shall
           be
           beautified
           with
           Salvation
           ,
           but
           't
           is
           because
           of
           the
           Lamb
           ;
           the
           broken
           Heart
           shall
           have
           God
           dwelling
           in
           it
           ,
           but
           't
           is
           for
           the
           Merits
           of
           a
           broken
           Christ
           ;
           the
           Mourners
           shall
           be
           comforted
           ,
           but
           't
           is
           by
           the
           consolation
           in
           Christ
           ;
           the
           Hungry
           shall
           be
           filled
           ,
           but
           't
           is
           from
           the
           fulness
           of
           Christ
           ;
           the
           pure
           in
           Heart
           shall
           see
           God
           ,
           but
           't
           is
           through
           Christ
           the
           brightness
           of
           his
           Glory
           :
           all
           the
           Crowns
           of
           Grace
           must
           be
           
             cast
             down
             at
             the
             feet
             of
             Jesus
             Christ
          
           the
           great
           Purchaser
           of
           them
           .
        
         
           Thus
           Christ
           hath
           bought
           the
           World
           of
           Grace
           ;
           but
           yet
           we
           are
           not
           at
           the
           top
           of
           the
           Purchase
           :
           For
        
         
           3.
           
           Christ
           hath
           purchased
           the
           World
           of
           Glory
           ;
           that
           is
           the
           none-such
           ,
           the
           World
           of
           Worlds
           ,
           to
           which
           all
           Natures
           Glories
           are
           but
           a
           shadow
           ,
           and
           the
           Churches
           Graces
           but
           a
           Portal
           ;
           there
           are
           Plenitudes
           of
           Joy
           ,
           Crowns
           of
           Life
           ,
           Weights
           of
           Glory
           ,
           Treasures
           of
           Bliss
           and
           Oceans
           of
           Sweetness
           ,
           
           and
           all
           of
           Christ's
           purchasing
           :
           All
           the
           Mansions
           of
           Glory
           are
           
             of
             his
             preparing
             ;
             Joh.
          
           14.
           2.
           all
           the
           Wine
           in
           Heaven
           is
           
             for
             his
             marriage-supper
             ,
             Revel
          
           .
           19.
           9.
           his
           Blood
           is
           the
           Key
           
             to
             open
             the
             holy
             of
             holies
             ,
             Heb.
          
           10.
           19.
           the
           pure
           River
           of
           Life
           clear
           as
           Crystal
           
             issues
             out
             of
             the
             throne
             of
             God
             and
             of
             the
             Lamb
             ,
          
           even
           out
           of
           Gods
           Grace
           and
           Christs
           Merit
           ,
           Rev.
           22.
           1.
           
           Christ
           on
           the
           Cross
           purchased
           a
           Heaven
           for
           us
           ,
           Christ
           in
           the
           Gospel
           proffers
           it
           unto
           us
           ,
           and
           Christ
           in
           the
           heart
           gives
           us
           an
           actual
           hope
           thereof
           .
           Had
           it
           not
           been
           for
           Christ
           ,
           we
           could
           never
           have
           entred
           into
           such
           a
           place
           as
           Heaven
           ,
           where
           the
           Walls
           are
           Pearls
           ,
           the
           Rivers
           Pleasures
           ,
           the
           Hills
           Frankincense
           ,
           the
           Air
           Purity
           ,
           and
           the
           Light
           ,
           Life
           ,
           Love
           and
           
             all
             in
             all
          
           God
           himself
           .
           Now
           Christ
           did
           not
           only
           purchase
           Heaven
           for
           us
           ,
           but
           purchased
           it
           in
           a
           way
           completive
           of
           the
           Law.
           The
           old
           Promise
           of
           the
           Law
           was
           ,
           
             Do
             this
             and
             live
          
           ,
           and
           that
           seemed
           quite
           blasted
           and
           withered
           by
           our
           sins
           ;
           but
           Christ
           by
           his
           perfect
           Obedience
           made
           it
           revive
           and
           bud
           again
           with
           life
           .
           God
           would
           not
           give
           eternal
           life
           ,
           but
           upon
           a
           
             Do
             this
          
           ;
           and
           Christ
           fulfilled
           all
           Righteousness
           for
           us
           ,
           and
           by
           that
           Righteousness
           we
           come
           to
           have
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             justification
             of
             life
             ,
             Rom.
          
           5.
           18.
           such
           
           a
           Justification
           as
           is
           crowned
           with
           eternal
           Life
           .
        
         
           But
           you
           'l
           say
           ,
           that
           old
           
             Do
             this
          
           required
           Obedience
           in
           our
           own
           persons
           ;
           and
           therefore
           Christ
           could
           not
           fulfil
           it
           in
           our
           stead
           ,
           and
           so
           purchase
           life
           for
           us
           .
        
         
           I
           answer
           ,
           that
           God
           did
           here
           also
           interpret
           his
           Law
           in
           an
           equitable
           way
           ;
           the
           divine
           Sanction
           
             [
             Do
             this
          
           ]
           on
           which
           Life
           did
           depend
           ,
           was
           not
           precisely
           determinate
           that
           we
           must
           do
           it
           in
           our
           own
           persons
           ,
           for
           then
           a
           Sureties
           obedience
           should
           have
           been
           totally
           excluded
           ;
           neither
           was
           it
           precisely
           determinate
           that
           we
           should
           do
           it
           in
           our
           Surety
           ;
           for
           there
           was
           a
           
             Do
             this
          
           in
           the
           state
           of
           Innocency
           where
           there
           was
           no
           need
           of
           a
           Surety
           ;
           but
           the
           Sanction
           was
           general
           ,
           
             Do
             this
          
           ,
           and
           two
           interpretations
           lay
           before
           God
           ;
           the
           first
           that
           it
           should
           be
           done
           in
           our
           own
           persons
           ,
           the
           second
           that
           it
           should
           be
           done
           in
           our
           Surety
           ;
           the
           first
           a
           rigorous
           and
           literal
           ,
           the
           second
           an
           equitable
           and
           merciful
           interpretation
           .
           Now
           these
           two
           interpretations
           lying
           before
           God
           ,
           he
           as
           supreme
           Law-giver
           takes
           the
           equitable
           interpretation
           ;
           had
           he
           taken
           the
           rigorous
           one
           ,
           there
           would
           have
           been
           no
           room
           for
           a
           Surety
           ,
           nor
           life
           for
           the
           Sinner
           ;
           but
           in
           rich
           mercy
           he
           takes
           the
           equitable
           
           one
           ,
           and
           so
           through
           a
           Surety's
           Obedience
           eternal
           Life
           is
           purchased
           for
           us
           .
           These
           two
           interpretations
           of
           the
           Law
           seem
           to
           me
           to
           be
           figured
           out
           by
           the
           double
           making
           of
           the
           Tables
           ;
           the
           Law
           in
           the
           rigorous
           interpretation
           is
           like
           the
           first
           Tables
           which
           were
           broken
           :
           For
           as
           the
           Law
           was
           first
           written
           in
           those
           Tables
           ,
           so
           the
           rigorous
           interpretation
           firstly
           rises
           out
           of
           the
           Letter
           of
           the
           Law
           ;
           and
           as
           those
           first
           Tables
           were
           broken
           ,
           so
           Sin
           made
           such
           a
           breach
           upon
           the
           Law
           ,
           that
           the
           Apostle
           puts
           a
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           upon
           it
           ,
           Rom.
           8.
           3.
           it
           could
           not
           give
           life
           according
           to
           the
           rigorous
           interpretation
           .
           And
           the
           Law
           in
           the
           equitable
           interpretation
           is
           like
           the
           second
           Tables
           which
           were
           put
           into
           the
           Ark
           :
           for
           as
           those
           Tables
           were
           kept
           inviolate
           in
           the
           Ark
           ,
           so
           the
           Law
           was
           kept
           inviolate
           in
           the
           equitable
           interpretation
           ;
           and
           as
           the
           Mercy-seat
           covered
           the
           Tables
           in
           the
           Ark
           ,
           and
           from
           the
           Mercy-seat
           so
           covering
           them
           God
           manifested
           his
           presence
           ;
           so
           Christ
           ,
           
             the
             true
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             or
             mercy-seat
          
           ,
           did
           by
           his
           perfect
           Obedience
           cover
           the
           Law
           all
           over
           ,
           and
           in
           and
           through
           him
           so
           covering
           it
           God
           manifests
           his
           presence
           ,
           not
           only
           his
           back-parts
           on
           Earth
           but
           his
           face
           in
           Heaven
           .
           Thus
           by
           the
           admirable
           Wisdom
           of
           God
           Heaven
           was
           purchased
           ,
           
           and
           yet
           the
           Law
           established
           ,
           the
           
             Do
             this
          
           turned
           upon
           the
           Surety
           ,
           and
           the
           promised
           Life
           made
           good
           to
           us
           Sinners
           .
        
         
           But
           you
           'l
           object
           further
           ,
           If
           the
           Law
           be
           thus
           interpreted
           in
           an
           equitable
           way
           ,
           viz.
           to
           be
           done
           by
           a
           Surety
           ,
           then
           it
           is
           not
           so
           much
           as
           a
           Rule
           of
           life
           to
           us
           ;
           for
           that
           issues
           out
           of
           the
           first
           interpretation
           ,
           viz.
           the
           doing
           of
           it
           in
           our
           own
           persons
           .
        
         
           I
           answer
           ,
           that
           still
           the
           Law
           is
           a
           Rule
           of
           life
           to
           us
           ;
           and
           the
           reason
           is
           ,
           because
           God
           doth
           not
           wave
           the
           rigorous
           and
           take
           the
           equitable
           interpretation
           totally
           and
           absolutely
           ,
           but
           in
           order
           to
           Redemption
           ,
           and
           so
           far
           only
           as
           Redemption
           requires
           it
           .
           Now
           what
           doth
           that
           require
           ?
           It
           requires
           that
           the
           Obedience
           of
           a
           Surety
           should
           be
           admitted
           for
           the
           impletion
           of
           the
           Law
           ;
           and
           therefore
           thus
           far
           the
           rigorous
           interpretation
           is
           waved
           ,
           and
           the
           equitable
           takes
           place
           .
           But
           it
           requires
           not
           that
           the
           redeemed
           ones
           should
           be
           exempted
           from
           the
           Law
           as
           a
           Rule
           ;
           and
           therefore
           the
           equitable
           interpretation
           doth
           not
           go
           thus
           far
           ;
           and
           so
           far
           as
           that
           goes
           not
           ,
           the
           rigorous
           one
           takes
           place
           ;
           because
           
             pro
             tanto
          
           it
           is
           consistent
           with
           Redemption
           .
           Hence
           it
           comes
           to
           pass
           that
           Christ
           as
           our
           Surety
           fulfilled
           the
           Law
           for
           us
           ,
           and
           yet
           still
           the
           Law
           
           is
           a
           Rule
           of
           life
           to
           us
           ;
           Christ
           is
           
             the
             end
             of
             the
             Law
             to
             the
             believer
             ,
          
           and
           yet
           the
           Believer
           is
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             under
             the
             Law
             to
             Christ
          
           ,
           1
           Cor.
           9.
           21.
           
        
         
           Thus
           this
           Price
           is
           redemptive
           from
           Evil
           and
           procurative
           of
           Good
           ,
           but
           the
           Crown
           of
           all
           is
           yet
           behind
           .
        
         
           3.
           
           It
           is
           a
           Price
           sufficient
           for
           both
           the
           former
           .
           There
           is
           a
           double
           Sufficiency
           ,
           
             Sufficientia
             nuda
          
           ,
           and
           
             Sufficientia
             ordinata
          
           ;
           the
           first
           consists
           in
           the
           intrinsecal
           value
           of
           the
           thing
           ,
           the
           thing
           in
           value
           transcending
           or
           at
           least
           equalizing
           the
           thing
           to
           be
           redeemed
           ;
           the
           second
           consists
           in
           the
           Will
           of
           the
           Payer
           and
           Receiver
           ,
           the
           one
           intentionally
           paying
           and
           the
           other
           intentionally
           accepting
           that
           thing
           as
           a
           Price
           of
           Redemption
           :
           the
           first
           is
           that
           radical
           Sufficiency
           whereby
           the
           thing
           may
           possibly
           become
           a
           Price
           ;
           the
           second
           is
           that
           formal
           Sufficiency
           whereby
           the
           thing
           doth
           actually
           become
           a
           Price
           .
           Let
           the
           thing
           be
           in
           it self
           of
           never
           so
           vast
           a
           value
           ,
           the
           former
           without
           the
           latter
           doth
           not
           constitute
           it
           a
           Price
           .
           Now
           the
           glorious
           price
           of
           our
           Redemption
           hath
           both
           these
           Sufficiencies
           in
           it
           .
        
         
           1.
           
           It
           hath
           
             Sufficientiam
             nudam
          
           ;
           the
           Active
           and
           Passive
           Obedience
           of
           Christ
           
           have
           intrinsecal
           value
           enough
           to
           equalize
           ,
           nay
           infinitely
           superexcede
           all
           our
           Debts
           ,
           and
           over
           and
           besides
           to
           purchase
           three
           Worlds
           for
           us
           ;
           and
           the
           reason
           is
           because
           his
           Deity
           poured
           out
           a
           kind
           of
           Infinity
           into
           his
           Doings
           and
           Sufferings
           .
           The
           Righteousness
           which
           he
           fulfilled
           was
           
             the
             righteousness
             of
             God
             ,
             Rom.
          
           1.
           17.
           the
           Blood
           which
           he
           shed
           was
           
             the
             blood
             of
             God
             ,
             Rom.
          
           20.
           28.
           
           &
           the
           Life
           which
           he
           laid
           down
           was
           ,
           
             the
             life
             of
             God
          
           ,
           1
           Joh.
           3.
           16.
           
           And
           what
           nakedness
           cannot
           the
           Righteousness
           of
           God
           cover
           ?
           What
           debts
           cannot
           the
           Blood
           of
           God
           pay
           for
           ?
           And
           what
           Worlds
           cannot
           the
           Life
           of
           God
           purchase
           ?
           Remember
           ,
           O
           poor
           trembling
           Soul
           ,
           remember
           ,
           he
           that
           was
           pierced
           for
           thee
           was
           Jehovah
           ,
           he
           that
           was
           smitten
           for
           thee
           was
           
             the
             man
             God's
             fellow
          
           ,
           and
           he
           that
           obeyed
           for
           thee
           was
           
             in
             the
             form
             of
             God.
          
           O
           what
           manner
           of
           Actions
           and
           Passions
           were
           those
           wherein
           the
           Law-giver
           stood
           under
           his
           own
           Law
           ,
           and
           the
           Creator
           suffered
           in
           his
           own
           World
           ?
           How
           was
           his
           Obedience
           elevated
           into
           Infinity
           ,
           and
           transfigured
           into
           glory
           by
           his
           Godhead
           ?
           What
           a
           Mass
           of
           sweet-smelling
           Merits
           must
           that
           be
           into
           which
           the
           Deity
           it self
           transfused
           Riches
           and
           Odours
           ?
           This
           may
           be
           one
           reason
           why
           Christ
           is
           stiled
           
             the
             heir
             of
             all
             things
             ,
             Heb.
          
           1.
           2.
           
           though
           he
           be
           the
           Purchaser
           of
           all
           ,
           yet
           he
           is
           Heir
           of
           all
           ;
           because
           he
           received
           his
           divine
           Nature
           from
           his
           Father
           ,
           and
           that
           divine
           Nature
           stamped
           an
           infinite
           value
           upon
           the
           Purchase-money
           which
           bought
           all
           .
           May
           I
           shadow
           it
           out
           by
           an
           imperfect
           Similitude
           :
           A
           Son
           receives
           vast
           sums
           from
           his
           Father
           ,
           and
           with
           them
           purchases
           an
           estate
           in
           Lands
           to
           himself
           ;
           that
           Son
           is
           the
           Purchaser
           of
           those
           Lands
           in
           respect
           of
           his
           own
           payment
           of
           the
           Money
           ,
           and
           yet
           in
           a
           sence
           he
           is
           Heir
           to
           them
           in
           respect
           of
           his
           receipt
           of
           the
           Money
           from
           his
           Father
           ;
           So
           the
           Eternal
           Son
           of
           God
           is
           the
           Purchaser
           of
           all
           ,
           for
           he
           paid
           down
           his
           own
           Blood
           and
           Righteousness
           as
           the
           Price
           ;
           and
           yet
           he
           is
           Heir
           of
           all
           ,
           for
           that
           Price
           had
           its
           value
           from
           the
           divine
           Nature
           ,
           and
           that
           divine
           Nature
           was
           received
           from
           his
           Father
           in
           the
           Eternal
           Generation
           .
           There
           is
           no
           doubt
           then
           (
           as
           long
           as
           Christ
           is
           God
           )
           but
           that
           his
           Obedience
           hath
           value
           enough
           in
           it self
           .
        
         
           2.
           
           It
           hath
           
             Sufficientiam
             ordinatam
          
           ,
           and
           this
           appears
        
         
           1.
           
           By
           the
           Will
           of
           Christ
           who
           paid
           down
           the
           Price
           .
        
         
           2.
           
           By
           the
           Will
           of
           God
           who
           received
           it
           ;
           both
           their
           Wills
           concentre
           in
           the
           work
           of
           Redemption
           ,
           and
           
             the
             counsel
             of
             peace
             is
             between
             them
             both
             ,
             Zach.
          
           6.
           13.
           
        
         
         
           1.
           
           It
           appears
           by
           the
           Will
           of
           Christ
           :
           when
           he
           paid
           down
           his
           Obedience
           ,
           what
           was
           his
           meaning
           ?
           Surely
           not
           a
           tittle
           of
           his
           Obedience
           was
           irrationally
           done
           ,
           nor
           a
           drop
           of
           his
           Blood
           irrationally
           shed
           ;
           what
           then
           was
           his
           meaning
           in
           it
           ?
           Was
           it
           not
           to
           dissolve
           the
           Chains
           of
           Sin
           ,
           open
           the
           Prison
           of
           Wrath
           ,
           and
           spoil
           and
           triumph
           over
           the
           bloody
           Jaylor
           Satan
           ?
           Was
           it
           not
           to
           procure
           the
           standing
           of
           the
           Body
           of
           Nature
           ,
           the
           shedding
           down
           of
           the
           Spirit
           of
           Grace
           ,
           and
           the
           opening
           a
           door
           to
           Heaven
           and
           eternal
           Life
           ?
           These
           were
           the
           things
           on
           which
           the
           divine
           and
           humane
           Will
           of
           Christ
           were
           both
           set
           :
           his
           divine
           Will
           was
           set
           upon
           them
           ;
           for
           before
           the
           foundations
           of
           the
           World
           ,
           even
           in
           his
           joyous
           Eternity
           with
           his
           Father
           ,
           
             his
             delights
             were
             with
             the
             sons
             of
             men
             ,
             Prov.
          
           8.
           31.
           and
           when
           the
           World
           was
           up
           ,
           he
           appeared
           to
           Abraham
           in
           a
           humane
           shape
           ,
           and
           to
           Moses
           to
           usher
           in
           a
           temporal
           Redemption
           ;
           the
           first
           as
           a
           praeludium
           to
           his
           Incarnation
           ,
           and
           the
           latter
           as
           a
           praeludium
           to
           our
           Redemption
           ,
           and
           both
           as
           a
           demonstration
           that
           the
           work
           of
           Salvation
           was
           in
           his
           Heart
           .
           And
           afterwards
           in
           the
           days
           of
           his
           flesh
           ,
           his
           humane
           Will
           never
           parted
           from
           his
           divine
           ,
           but
           in
           a
           rape
           of
           Love
           always
           run
           upon
           Redemption
           ;
           
           this
           he
           sought
           for
           in
           a
           long
           circuit
           of
           Obedience
           ,
           and
           sought
           with
           a
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           till
           it
           was
           finished
           ;
           this
           he
           sought
           for
           in
           his
           bloody
           Agony
           ,
           and
           when
           his
           humane
           Will
           as
           Nature
           shrunk
           back
           from
           the
           Cup
           of
           Wrath
           ,
           yet
           the
           same
           Will
           as
           Reason
           kissed
           and
           drunk
           it
           off
           to
           the
           bottom
           in
           order
           to
           Redemption
           ;
           this
           he
           ardently
           pursued
           after
           through
           Cross-tortures
           and
           Soul-travels
           ,
           and
           rather
           than
           fail
           of
           it
           ,
           he
           would
           for
           a
           time
           be
           forsaken
           even
           of
           God
           himself
           ;
           and
           when
           he
           cried
           out
           ,
           
             I
             thirst
          
           ,
           his
           greatest
           thirst
           of
           all
           was
           after
           this
           ,
           and
           could
           never
           be
           quenched
           till
           he
           came
           to
           a
           
             consummatum
             est
          
           .
           Thus
           stood
           the
           mind
           of
           Christ
           in
           the
           business
           .
        
         
           2.
           
           It
           appears
           by
           the
           Will
           of
           God
           ,
           and
           that
           in
           two
           things
           .
        
         
           
             1.
             
             God
             decreed
             this
             Price
             to
             be
             paid
             for
             the
             ends
             aforesaid
             .
          
           
             2.
             
             God
             accepted
             it
             being
             paid
             for
             the
             ends
             aforesaid
             .
          
        
         
           1.
           
           God
           decreed
           this
           Price
           to
           be
           paid
           ;
           
             Christ
             did
             not
             glorifie
             himself
             in
             making
             himself
             an
             high-priest
             or
             surety
             ;
             but
             he
             that
             said
             unto
             him
             ,
             Thou
             art
             my
             son
             ,
             this
             day
             have
             I
             begotten
             thee
             ,
             Heb.
          
           5.
           5.
           
           Christ's
           Person
           was
           begotten
           out
           of
           the
           Substance
           of
           God
           ,
           and
           his
           Office
           as
           it
           were
           begotten
           out
           of
           
           the
           Will
           of
           God
           ,
           God
           eternally
           ordained
           him
           to
           that
           Office
           ,
           1
           Pet.
           1.
           20.
           and
           in
           the
           fulness
           of
           time
           called
           him
           to
           it
           ,
           Heb.
           5.
           10.
           and
           for
           more
           assurance
           ,
           superadded
           
             his
             Seal
          
           to
           his
           Call
           ,
           Joh.
           6.
           27.
           and
           
             his
             Oath
          
           to
           both
           ,
           Heb.
           7.
           21.
           and
           all
           to
           shew
           forth
           his
           immutable
           purpose
           touching
           the
           same
           .
           Christ
           was
           booked
           down
           for
           a
           Redeemer
           in
           the
           eternal
           Volumes
           ,
           and
           slain
           above
           in
           the
           Decree
           long
           before
           he
           was
           slain
           below
           in
           time
           .
           Infinite
           Love
           impregnated
           the
           divine
           Will
           with
           the
           Decree
           of
           Redemption
           ,
           and
           that
           Decree
           sent
           forth
           our
           Redeemer
           ,
           and
           put
           a
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             upon
             his
             righteousness
             ,
             Matth.
          
           3.
           15.
           
           a
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             upon
             the
             cup
             of
             wrath
             ,
             Joh.
          
           12.
           27.
           and
           a
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             upon
             his
             death
             and
             sufferings
             ,
             Matth.
          
           16.
           21.
           and
           all
           this
           that
           
             the
             mystery
             of
             Redemption
             ,
             hid
             from
             ages
             in
             the
             will
             of
             God
             ,
             Col.
          
           1.
           26.
           might
           come
           abroad
           into
           the
           World
           ;
           
             When
             the
             fulness
             of
             time
             was
             come
             ,
             God
             sent
             forth
             his
             Son
             made
             of
             a
             woman
             ,
             made
             under
             the
             Law
             ,
             to
             redeem
             them
             that
             were
             under
             the
             Law
             ,
             Gal.
          
           4.
           4
           ,
           5.
           
           O
           what
           a
           fair
           window
           is
           here
           opened
           into
           God's
           heart
           !
           Redemption
           was
           decreed
           ,
           and
           therefore
           God
           
             sent
             forth
             his
             Son
          
           ;
           the
           time
           was
           decreed
           ,
           and
           therefore
           he
           sent
           him
           forth
           
             in
             the
             fulness
             of
             time
          
           ;
           and
           the
           Price
           was
           decreed
           ,
           and
           therefore
           
           he
           sent
           him
           forth
           
             made
             of
             a
             woman
             ,
             made
             under
             the
             Law
             ,
          
           that
           is
           ,
           to
           take
           a
           humane
           Nature
           ,
           and
           pay
           it
           down
           in
           all
           Obedience
           as
           the
           Price
           of
           our
           Redemption
           .
        
         
           2.
           
           As
           God
           decreed
           this
           Price
           to
           be
           paid
           ,
           so
           he
           accepted
           it
           being
           paid
           ,
           and
           this
           includes
           in
           it
           two
           things
           .
        
         
           
             1.
             
             That
             this
             Price
             was
             paid
             to
             him
             .
          
           
             2.
             
             That
             this
             Price
             was
             accepted
             by
             him
             .
          
        
         
           1.
           
           This
           Price
           was
           paid
           to
           him
           ;
           Christ
           
             offered
             himself
             to
             God
             ,
             Heb.
          
           9.
           14.
           
           Whether
           we
           consider
           this
           Price
           as
           redemptive
           from
           evil
           ,
           or
           as
           procurative
           of
           good
           ,
           both
           ways
           it
           was
           paid
           to
           God
           ;
           as
           redemptive
           from
           evil
           it
           was
           paid
           to
           him
           as
           a
           righteous
           Law-giver
           and
           Judge
           ,
           and
           as
           procurative
           of
           good
           it
           was
           paid
           to
           him
           as
           a
           great
           Remunerator
           and
           faithful
           Promiser
           .
           God
           is
           the
           Law-giver
           against
           whose
           Laws
           we
           rebelled
           ,
           and
           God
           is
           the
           Judge
           who
           for
           our
           rebellions
           against
           his
           Law
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             shut
             us
             all
             up
             in
             prison
             ,
             Rom.
          
           11.
           32.
           there
           we
           lay
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             under
             the
             judgment
             of
             God
             ,
             Rom.
          
           3.
           19.
           and
           
             his
             wrath
             abode
             upon
             us
             ,
             Joh.
          
           3.
           36.
           therefore
           this
           Price
           as
           redemptive
           from
           evil
           was
           paid
           to
           God
           as
           the
           Law-giver
           and
           Judge
           .
           That
           Socinian
           cavil
           ,
           That
           if
           this
           were
           a
           proper
           
           Redemption
           ,
           the
           Price
           should
           be
           paid
           to
           Sin
           and
           Satan
           ,
           because
           we
           are
           redeemed
           from
           them
           ,
           is
           but
           a
           mere
           trifle
           ;
           for
           God
           is
           the
           supreme
           Law-giver
           and
           Judge
           ,
           he
           only
           hath
           the
           Keys
           of
           Death
           and
           Hell
           ;
           strictly
           and
           properly
           Sinners
           are
           Prisoners
           only
           to
           him
           ,
           Satan
           is
           but
           as
           the
           Jaylor
           or
           Under-officer
           ,
           acting
           under
           the
           authority
           of
           this
           Judge
           ;
           the
           Guilt
           of
           Sin
           is
           but
           as
           the
           Chains
           or
           Fetters
           ,
           binding
           under
           the
           Justice
           of
           this
           Law-giver
           ;
           and
           who
           ever
           read
           or
           heard
           of
           a
           Price
           of
           Redemption
           paid
           to
           the
           Jaylor
           or
           Fetters
           ?
           and
           yet
           upon
           the
           payment
           thereof
           the
           Captive
           is
           delivered
           from
           them
           both
           .
           Hence
           it
           is
           that
           our
           Saviour
           Christ
           was
           both
           Mercator
           and
           
             Bellator
             ,
             Mercator
          
           as
           to
           God
           to
           whom
           he
           paid
           the
           Price
           ,
           and
           Bellator
           as
           against
           Satan
           whom
           he
           conquered
           ;
           and
           both
           these
           the
           Apostle
           expresses
           together
           ,
           
             He
             blotted
             out
             the
             hand-writing
             ,
             nailing
             it
             to
             his
             cross
             ,
             and
             spoiled
             Principalities
             and
             powers
             triumphing
             over
             them
             in
             it
             ,
             Col.
          
           2.
           14
           ,
           15.
           
           He
           paid
           God
           the
           Price
           and
           not
           Satan
           ,
           he
           spoiled
           and
           triumphed
           over
           Satan
           ,
           and
           not
           over
           God.
           Again
           ;
           as
           this
           Price
           as
           redemptive
           from
           evil
           was
           paid
           to
           God
           as
           a
           Law-giver
           and
           Judge
           ,
           so
           this
           Price
           as
           procurative
           of
           good
           was
           paid
           to
           God
           as
           
           the
           great
           Remunerator
           and
           faithful
           Promiser
           .
           God
           is
           a
           great
           Remunerator
           ,
           for
           he
           rewards
           according
           to
           the
           condecency
           of
           his
           goodness
           ;
           and
           a
           faithful
           Promiser
           ,
           for
           he
           will
           not
           suffer
           one
           jot
           or
           tittle
           of
           his
           Promises
           to
           fall
           to
           the
           ground
           ;
           he
           engaged
           himself
           to
           Christ
           ,
           that
           his
           blood
           should
           be
           returned
           in
           all
           good
           things
           ,
           he
           gave
           him
           the
           Promise
           of
           
             a
             seed
          
           ,
           and
           to
           raise
           it
           up
           ,
           the
           Promise
           of
           
             his
             Spirit
          
           ,
           and
           to
           crown
           it
           ,
           the
           Promise
           of
           
             eternal
             life
          
           ;
           he
           bound
           himself
           by
           express
           compact
           to
           make
           him
           
             a
             light
             to
             the
             Gentiles
             ,
             a
             covenant
             to
             the
             people
             ,
             and
             salvation
             to
             the
             ends
             of
             the
             earth
             ,
             Isai.
          
           49.
           6
           ,
           8.
           
           Wherefore
           this
           Price
           as
           procurative
           of
           good
           was
           paid
           to
           God
           as
           a
           Remunerator
           and
           Promiser
           .
        
         
           2.
           
           As
           this
           Price
           was
           paid
           to
           God
           ,
           so
           it
           was
           accepted
           by
           him
           for
           the
           ends
           aforesaid
           .
           Indeed
           simply
           and
           abstractively
           from
           his
           own
           Decree
           he
           was
           not
           bound
           to
           accept
           of
           this
           price
           (
           though
           of
           an
           immense
           and
           infinite
           value
           )
           as
           for
           us
           ;
           I
           say
           ,
           as
           for
           us
           ;
           for
           he
           might
           have
           stood
           upon
           the
           rigour
           of
           the
           Law
           ,
           
             Do
             this
             and
             live
             ,
             transgress
             this
             and
             die
          
           in
           thine
           own
           person
           ;
           the
           Tables
           of
           the
           Law
           might
           never
           have
           been
           put
           into
           the
           Ark
           ,
           nor
           covered
           with
           a
           Mercy-seat
           ;
           but
           this
           is
           the
           joy
           of
           our
           
           Faith
           ,
           that
           he
           hath
           accepted
           it
           .
           When
           Christ
           was
           baptized
           ,
           there
           was
           a
           Voice
           from
           Heaven
           ,
           
             This
             is
             my
             beloved
             Son
          
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             in
             whom
             I
             am
             well-pleased
             ,
             Mat.
          
           3.
           17.
           
           
             Duo
             grata
             vocabula
             ,
             silius
             &
             dilectus
             ,
          
           saith
           an
           Ancient
           ,
           and
           that
           sweet
           word
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           makes
           up
           the
           third
           .
           When
           Christ
           was
           sacrificed
           ,
           there
           was
           
             a
             sweet
             smell
             to
             God
             ,
             Eph.
          
           5.
           2.
           
           God
           cries
           out
           ,
           
             I
             have
             found
             a
             ransom
             ,
             Joh
          
           33.
           24.
           and
           Christ
           ,
           
             It
             is
             finished
             ,
             Joh.
          
           19.
           30.
           
           Afterwards
           when
           he
           came
           into
           the
           Grave
           ,
           off
           flew
           the
           bands
           of
           Death
           ,
           Acts
           24.
           24.
           as
           a
           pregnant
           evidence
           that
           Justice
           was
           satisfied
           ;
           he
           was
           
             taken
             from
             prison
             and
             from
             judgment
             ,
             Isai.
          
           53.
           8.
           because
           all
           was
           paid
           ;
           God's
           Power
           raised
           him
           up
           ,
           and
           God's
           Justice
           could
           say
           nothing
           against
           it
           .
           And
           when
           he
           was
           risen
           from
           the
           dead
           ,
           he
           raises
           up
           the
           Faith
           of
           his
           Disciples
           ,
           
             Why
             do
             thoughts
             arise
             in
             your
             hearts
             ?
          
           saith
           he
           ,
           Luk.
           24.
           38.
           
           Do
           you
           doubt
           whether
           I
           am
           he
           who
           paid
           down
           the
           Price
           of
           Redemption
           ?
           
             Behold
             !
             my
             hands
             and
             my
             feet
             ;
             fossus
             est
             saccus
             ,
             &
             manavit
             pretium
             orbis
             ,
          
           the
           Sack
           of
           my
           Humanity
           was
           broke
           ,
           and
           out
           run
           the
           Price
           of
           Redemption
           .
           Do
           you
           scruple
           whether
           that
           Price
           were
           accepted
           of
           God
           or
           not
           ?
           Lo
           !
           here
           are
           the
           returns
           of
           it
           ,
           I
           'le
           
             breath
             the
             holy
             Ghost
             upon
             you
             ,
          
           I
           'le
           
           
             betrust
             the
             Gospel
             with
             you
             ,
             go
             preach
             it
             to
             every
             creature
             ,
          
           make
           the
           World
           know
           ,
           that
           Redemption
           ,
           Remission
           ,
           Grace
           ,
           Peace
           ,
           Sanctity
           ,
           Salvation
           are
           the
           returns
           of
           my
           Blood.
           And
           afterwards
           just
           at
           his
           parting
           he
           
             blessed
             them
             and
             ascended
             up
             into
             heaven
             ;
             he
             blessed
             them
             ,
          
           to
           shew
           that
           the
           Curse
           was
           gone
           ,
           and
           
             ascended
             up
             into
             heaven
          
           to
           possess
           the
           purchase
           of
           Glory
           ,
           and
           being
           there
           ,
           he
           
             sate
             down
             at
             God's
             right
             hand
          
           ;
           his
           work
           was
           now
           done
           ,
           and
           therefore
           he
           
             sate
             down
          
           ,
           and
           his
           work
           was
           now
           accepted
           ,
           and
           therefore
           he
           
             sate
             down
             at
             God's
             right
             hand
          
           ;
           there
           he
           
             received
             gifts
             for
             men
          
           ,
           and
           from
           thence
           he
           gave
           them
           out
           again
           ;
           he
           gave
           out
           what
           he
           received
           ,
           and
           received
           what
           he
           purchased
           .
           Christ's
           Sacrifice
           was
           so
           sweet
           a
           favour
           to
           God
           ,
           that
           the
           Minister
           ,
           who
           preaches
           it
           ,
           is
           
             a
             sweet
             savour
             to
             him
          
           ,
           2
           Cor.
           2.
           15.
           and
           the
           Believer
           who
           accepts
           it
           
             is
             accepted
             of
             him
             ,
             Eph.
          
           1.
           6.
           nay
           ,
           so
           far
           accepted
           ,
           that
           he
           becomes
           
             a
             Priest
             ,
             Revel
          
           .
           1.
           6.
           and
           his
           good
           works
           
             pleasing
             sacrifices
             ,
             Heb.
          
           13.
           16.
           his
           prayers
           are
           turned
           into
           
             odours
             ,
             Revel
          
           .
           5.
           8.
           and
           his
           charity
           into
           a
           
             sweet
             smell
             ,
             Phil.
          
           4.
           18.
           and
           all
           this
           by
           a
           perfuming
           touch
           from
           Christ's
           Merits
           .
           In
           a
           word
           ;
           all
           the
           Proclamations
           of
           Mercy
           in
           the
           Scripture
           ,
           all
           the
           Pardons
           
           of
           sin
           in
           the
           Conscience
           ,
           all
           the
           Influences
           of
           Grace
           on
           the
           Heart
           ,
           and
           all
           the
           Openings
           of
           Heaven
           in
           the
           Promises
           are
           as
           so
           many
           pregnant
           proofs
           unto
           us
           ,
           that
           God
           accepted
           the
           Price
           .
        
         
           Thus
           having
           shewed
           what
           manner
           of
           Price
           this
           is
           ,
           viz.
           redemptive
           from
           Evil
           ,
           procurative
           of
           Good
           ,
           and
           sufficient
           for
           both
           ,
           I
           pass
           on
           to
           the
           last
           Question
           .
        
         
           3.
           
           For
           whom
           was
           this
           Price
           paid
           ?
           and
           this
           I
           shall
           cleave
           asunder
           into
           two
           Quaeries
           .
        
         
           
             1.
             
             Whether
             Christ
             died
             for
             all
             men
             ?
          
           
             2.
             
             Whether
             he
             died
             equally
             for
             all
             men
             ?
          
        
         
           In
           both
           which
           ,
           whilest
           I
           name
           the
           Death
           of
           Christ
           only
           according
           to
           the
           usual
           language
           of
           Divines
           ,
           I
           comprehend
           his
           whole
           Obedience
           Active
           and
           Passive
           ,
           whereof
           his
           Death
           was
           the
           complement
           and
           extreme
           Act.
           
        
         
           1.
           
           As
           to
           the
           first
           Quaere
           ,
           Whether
           Christ
           died
           for
           all
           men
           ?
           I
           answer
           affirmatively
           ,
           that
           he
           did
           ;
           and
           here
           I
           shall
           do
           two
           things
           .
        
         
           1.
           
           I
           shall
           lay
           down
           the
           Reasons
           of
           my
           Opinion
           .
        
         
           2.
           
           I
           shall
           answer
           the
           Objections
           made
           against
           it
           ;
           and
           in
           both
           it
           will
           appear
           how
           far
           ,
           or
           in
           what
           sence
           I
           assert
           that
           Christ
           died
           for
           all
           men
           .
        
         
           1.
           
           I
           shall
           lay
           down
           my
           Reasons
           for
           it
           ,
           and
           these
           are
           drawn
        
         
           
             
             1.
             
             From
             the
             Will
             of
             God
             as
             the
             Fountain
             of
             Redemption
             .
          
           
             2.
             
             From
             the
             Covenant
             of
             Grace
             as
             the
             Charter
             of
             it
             ,
             and
             the
             Promises
             comprized
             therein
             .
          
           
             3.
             
             From
             the
             Ministers
             Commission
             who
             publish
             it
             .
          
           
             4.
             
             From
             certain
             blessings
             which
             are
             the
             fruits
             of
             it
             .
          
           
             5.
             
             From
             the
             Unbelief
             of
             men
             which
             is
             the
             denial
             of
             it
             .
          
           
             6.
             
             From
             the
             fulness
             and
             glorious
             Redundance
             of
             Merit
             in
             Christ's
             Death
             which
             paid
             for
             it
             .
          
           
             7.
             
             From
             the
             large
             and
             general
             Expressions
             in
             Scripture
             concerning
             the
             same
             .
          
        
         
           1.
           
           I
           argue
           from
           the
           Will
           of
           God.
           God's
           Will
           of
           salvation
           as
           the
           fontal
           Cause
           thereof
           ,
           and
           Christ's
           Death
           as
           the
           meritorious
           Cause
           thereof
           are
           of
           equal
           latitude
           ;
           God's
           Will
           of
           Salvation
           doth
           not
           extend
           beyond
           Christ's
           Death
           ;
           for
           then
           he
           should
           intend
           to
           save
           some
           
             extra
             Christum
          
           :
           Neither
           doth
           Christ's
           Death
           extend
           beyond
           God's
           Will
           of
           Salvation
           ,
           for
           then
           he
           should
           die
           for
           some
           whom
           God
           would
           upon
           no
           terms
           save
           ;
           but
           these
           two
           are
           exactly
           coextensive
           .
           Hence
           't
           is
           observable
           ,
           that
           when
           the
           
           Apostle
           speaks
           of
           Christ's
           Love
           to
           the
           Church
           ,
           he
           speaks
           also
           of
           his
           
             giving
             himself
             for
             it
             ,
             Eph.
          
           5.
           25.
           and
           when
           he
           saith
           God
           
             will
             have
             all
             men
             to
             be
             saved
             ,
          
           1
           Tim.
           2.
           4.
           he
           saith
           withal
           ,
           Christ
           
             gave
             himself
             a
             ransom
             for
             all
             ,
          
           Ver.
           6.
           
           Therefore
           there
           cannot
           be
           a
           truer
           Measure
           of
           the
           extent
           of
           Christ's
           Death
           ,
           than
           God's
           Will
           of
           Salvation
           ,
           out
           of
           which
           the
           same
           did
           issue
           ;
           so
           far
           forth
           as
           that
           Will
           of
           Salvation
           extends
           to
           all
           men
           ,
           so
           far
           forth
           the
           Death
           of
           Christ
           doth
           extend
           to
           all
           men
           .
           Now
           then
           how
           far
           doth
           God
           will
           the
           Salvation
           of
           all
           ?
           Surely
           thus
           far
           ,
           that
           if
           they
           believe
           they
           shall
           be
           saved
           :
           No
           Divine
           can
           deny
           it
           ,
           especially
           seeing
           Christ
           himself
           hath
           laid
           it
           down
           so
           positively
           ,
           
             This
             is
             the
             will
             of
             him
             that
             sent
             me
          
           (
           saith
           he
           )
           
             that
             every
             one
             which
             seeth
             the
             Son
             and
             believeth
             on
             him
             may
             have
             everlasting
             life
             ,
             Joh.
          
           6.
           40.
           
           Wherefore
           if
           God
           will
           the
           Salvation
           of
           all
           men
           thus
           far
           ,
           that
           if
           they
           believe
           they
           shall
           be
           saved
           ;
           then
           Christ
           died
           for
           all
           men
           thus
           far
           ,
           that
           if
           they
           believe
           they
           shall
           be
           saved
           .
           But
           you
           'l
           say
           that
           Promise
           ,
           
             Whosoever
             believes
             shall
             be
             saved
          
           ,
           is
           but
           
             Voluntas
             signi
          
           and
           not
           
             Voluntas
             beneplaciti
          
           ,
           which
           is
           the
           adequate
           Measure
           of
           Christ's
           Death
           .
           Unto
           which
           I
           answer
           ;
           If
           that
           Promise
           be
           
             Voluntas
             signi
          
           ,
           
           what
           doth
           it
           signifie
           ?
           What
           but
           God's
           Will
           ?
           What
           Will
           but
           that
           good
           pleasure
           of
           his
           ,
           that
           
             whosoever
             believes
             shall
             be
             saved
          
           ?
           How
           else
           is
           the
           Sign
           of
           the
           true
           God
           a
           true
           Sign
           ?
           Whence
           is
           that
           universal
           connexion
           betwixt
           Faith
           &
           Salvation
           ?
           Is
           it
           not
           a
           plain
           efflux
           or
           product
           from
           the
           Decree
           of
           God
           ?
           Doth
           not
           that
           evidently
           import
           a
           Decree
           ,
           that
           
             whosoever
             believes
             shall
             be
             saved
          
           ?
           Surely
           it
           cannot
           be
           a
           false
           Sign
           ;
           wherefore
           so
           far
           God's
           Will
           of
           Salvation
           extends
           to
           all
           men
           ,
           and
           consequently
           so
           far
           Christ's
           Death
           extends
           to
           them
           .
        
         
           2.
           
           I
           argue
           from
           the
           Covenant
           of
           Grace
           ,
           and
           the
           Promises
           comprized
           therein
           .
           Christ
           is
           
             the
             Mediatour
             of
             the
             Covenant
          
           ,
           and
           the
           Covenant
           is
           
             the
             New-testament
             in
             his
             blood
          
           ;
           Christ's
           Death
           doth
           not
           extend
           beyond
           the
           Covenant
           ,
           for
           then
           there
           should
           be
           less
           in
           the
           Charter
           than
           in
           the
           Purchase
           ;
           neither
           doth
           the
           Covenant
           extend
           beyond
           Christ's
           Death
           ,
           for
           then
           there
           should
           be
           more
           in
           the
           Charter
           than
           in
           the
           Purchase
           :
           but
           both
           these
           run
           parallel
           in
           extent
           .
           Therefore
           so
           far
           forth
           as
           the
           Covenant
           extends
           to
           all
           men
           ,
           so
           far
           forth
           the
           Death
           of
           Christ
           extends
           to
           all
           men
           .
           Now
           then
           for
           the
           extent
           of
           the
           Covenant
           ;
           Are
           not
           those
           Promises
           
             [
             Whosoever
             believes
             shall
             be
          
           
           
             saved
             ;
             whosoever
             will
             ,
             let
             him
             take
             of
             the
             water
             of
             life
             freely
             ]
          
           with
           the
           like
           ,
           a
           part
           of
           the
           Covenant
           ?
           and
           are
           they
           not
           extensive
           to
           all
           men
           ?
           Both
           are
           as
           plain
           as
           if
           they
           were
           written
           with
           a
           Sun-beam
           :
           Wherefore
           so
           far
           doth
           Christ's
           Death
           extend
           to
           all
           men
           ,
           as
           the
           Covenant
           in
           any
           part
           thereof
           doth
           extend
           unto
           them
           .
           Moreover
           ;
           these
           general
           Promises
           undeniably
           extend
           to
           all
           men
           ,
           and
           in
           that
           extent
           are
           infallibly
           true
           ;
           they
           are
           all
           
             faithful
             sayings
          
           ,
           and
           
             words
             of
             truth
          
           ,
           and
           their
           truth
           is
           sealed
           up
           by
           Christ's
           Blood
           ;
           wherefore
           as
           these
           Promises
           extend
           to
           all
           men
           ,
           so
           the
           Death
           of
           Christ
           (
           in
           which
           they
           are
           founded
           )
           doth
           extend
           to
           all
           men
           .
           If
           Christ
           did
           no
           way
           die
           for
           all
           men
           ,
           which
           way
           shall
           the
           truth
           of
           these
           general
           Promises
           be
           made
           out
           ?
           
             Whosoever
             will
             may
             take
             the
             water
             of
             life
             .
          
           What
           ,
           though
           Christ
           never
           bought
           it
           for
           him
           ?
           
             Whosoever
             believes
             ,
             shall
             be
             saved
             .
          
           What
           ,
           though
           there
           were
           no
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           no
           Price
           paid
           for
           him
           ?
           Surely
           the
           Gospel
           knows
           no
           Water
           of
           Life
           but
           what
           Christ
           purchased
           ,
           nor
           no
           way
           of
           Salvation
           but
           by
           a
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           or
           Price
           paid
           .
           But
           you
           'l
           say
           ,
           that
           albeit
           Christ
           died
           not
           for
           all
           men
           ,
           yet
           are
           those
           general
           Promises
           very
           true
           ,
           and
           that
           because
           their
           truth
           is
           
           founded
           .
           upon
           the
           Sufficiency
           of
           Christ's
           Death
           ,
           which
           hath
           worth
           enough
           in
           it
           to
           redeem
           millions
           of
           Worlds
           .
           I
           answer
           ,
           there
           is
           a
           double
           Sufficiency
           ,
           
             Sufficientia
             nuda
          
           consisting
           in
           the
           intrinsecal
           value
           of
           the
           thing
           ,
           and
           
             Sufficientia
             ordinata
          
           consisting
           in
           the
           intentional
           paying
           and
           receiving
           that
           thing
           as
           a
           Price
           of
           Redemption
           ;
           the
           first
           is
           that
           radical
           Sufficiency
           ,
           whereby
           the
           thing
           may
           possibly
           become
           a
           Price
           ;
           the
           second
           is
           that
           formal
           sufficiency
           ,
           whereby
           the
           thing
           doth
           actually
           become
           a
           Price
           .
           Let
           a
           thing
           be
           of
           never
           so
           vast
           a
           value
           in
           it self
           ,
           't
           is
           no
           Price
           at
           all
           ,
           unless
           it
           be
           paid
           for
           that
           end
           ,
           and
           being
           paid
           ,
           't
           is
           a
           Price
           for
           no
           more
           than
           those
           only
           for
           whom
           it
           was
           so
           paid
           ;
           because
           the
           intrinsecal
           worth
           how
           great
           soever
           doth
           not
           constitute
           it
           a
           Price
           .
           Hence
           it
           is
           clear
           ,
           that
           if
           Christ's
           Death
           (
           though
           of
           immense
           value
           )
           had
           been
           paid
           for
           none
           ,
           it
           had
           been
           no
           Price
           at
           all
           ;
           and
           if
           it
           were
           paid
           but
           for
           some
           ,
           it
           was
           no
           Price
           for
           the
           rest
           for
           whom
           it
           was
           not
           paid
           .
           These
           things
           premised
           ,
           if
           Christ
           no
           way
           died
           for
           all
           men
           ,
           how
           can
           those
           Promises
           stand
           true
           ?
           All
           men
           ,
           if
           they
           believe
           ,
           shall
           be
           saved
           ;
           saved
           ,
           but
           how
           ?
           Shall
           they
           be
           saved
           by
           a
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           or
           Price
           of
           Redemption
           ?
           there
           was
           none
           at
           all
           paid
           for
           
           them
           ;
           the
           immense
           value
           of
           Christ's
           death
           doth
           not
           make
           it
           a
           Price
           as
           to
           them
           for
           whom
           he
           died
           not
           ;
           or
           shall
           they
           be
           saved
           without
           a
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           or
           Price
           ?
           God's
           unsatisfied
           Justice
           cannot
           suffer
           it
           ,
           his
           Minatory
           Law
           cannot
           bear
           it
           ,
           neither
           doth
           the
           Gospel
           know
           any
           such
           way
           of
           Salvation
           ;
           take
           it
           either
           way
           ,
           the
           truth
           of
           those
           Promises
           cannot
           be
           vindicated
           ,
           unless
           we
           say
           ,
           that
           Christ
           died
           for
           all
           men
           .
           But
           you
           'l
           yet
           reply
           ,
           that
           albeit
           Christ
           died
           not
           for
           all
           ,
           yet
           is
           the
           Promise
           true
           ;
           because
           Christ's
           death
           is
           not
           only
           sufficient
           for
           all
           in
           it self
           ,
           but
           it
           was
           willed
           by
           God
           to
           be
           so
           .
           I
           answer
           ,
           God
           willed
           it
           to
           be
           so
           ,
           but
           how
           ?
           Did
           he
           will
           that
           it
           should
           be
           paid
           for
           all
           men
           ,
           and
           so
           be
           a
           sufficient
           Price
           for
           them
           ?
           then
           Christ
           died
           for
           all
           men
           ;
           or
           did
           he
           will
           that
           it
           should
           not
           be
           paid
           for
           all
           men
           ,
           but
           only
           be
           sufficient
           for
           them
           in
           its
           intrinsecal
           value
           ?
           then
           still
           it
           is
           no
           Price
           at
           all
           as
           to
           them
           ,
           and
           consequently
           either
           they
           may
           be
           saved
           without
           a
           Price
           ,
           which
           is
           contrary
           to
           the
           Current
           of
           the
           Gospel
           ;
           or
           else
           they
           cannot
           be
           saved
           at
           all
           ,
           which
           is
           contrary
           to
           the
           truth
           of
           the
           Promise
           .
           If
           it
           be
           yet
           further
           demanded
           ,
           To
           what
           purpose
           is
           it
           to
           argue
           which
           way
           Reprobates
           shall
           be
           saved
           ,
           seeing
           none
           of
           them
           ever
           
           did
           or
           will
           believe
           ?
           Let
           the
           Apostle
           answer
           ,
           
             What
             if
             some
             did
             not
             believe
             ?
             Shall
             their
             unbelief
             make
             the
             faith
             of
             God
             of
             none
             effect
             ?
             God
             forbid
             ;
             yea
             ,
             let
             God
             be
             true
             ,
             but
             every
             man
             a
             liar
             ,
             Rom.
          
           3.
           3
           ,
           4.
           
           And
           again
           ,
           
             If
             we
             believe
             not
             ,
             yet
             he
             abideth
             faithful
             and
             cannot
             deny
             himself
             ,
          
           2
           Tim.
           2.
           13.
           
           No
           Reprobate
           ever
           did
           or
           will
           believe
           ,
           yet
           the
           Promise
           must
           be
           true
           ,
           and
           true
           antecedently
           to
           the
           Faith
           or
           Unbelief
           of
           men
           ;
           true
           ,
           because
           it
           is
           the
           Promise
           of
           God
           ,
           and
           antecedently
           true
           ,
           because
           else
           it
           could
           not
           be
           the
           Object
           of
           Faith.
           Wherefore
           I
           conclude
           that
           Christ
           died
           for
           all
           men
           so
           far
           ,
           as
           to
           found
           the
           truth
           of
           the
           general
           Promises
           ,
           which
           extend
           to
           all
           men
           .
        
         
           3.
           
           I
           argue
           from
           the
           Ministers
           Commission
           which
           is
           ,
           
             Go
             ,
             preach
             the
             Gospel
             to
             every
             creature
          
           ;
           by
           virtue
           of
           this
           ,
           they
           command
           all
           men
           every
           where
           to
           repent
           ,
           and
           to
           induce
           them
           thereunto
           ,
           they
           open
           a
           door
           of
           Hope
           to
           them
           ,
           and
           to
           raise
           up
           that
           Hope
           ,
           they
           set
           forth
           Jesus
           Christ
           evidently
           before
           their
           eyes
           ,
           as
           if
           he
           were
           crucified
           among
           them
           ,
           opening
           his
           bleeding
           Wounds
           ,
           and
           through
           them
           shewing
           his
           naked
           Heart
           ,
           and
           the
           inward
           bruises
           there
           made
           by
           Gods
           Wrath
           for
           man's
           Sin
           ;
           they
           lift
           up
           their
           voices
           and
           cry
           ,
           Come
           ,
           O
           poor
           sinners
           !
           
           come
           ,
           for
           
             all
             things
             are
             ready
          
           ,
           here
           's
           Christ
           and
           his
           redeeming
           Blood
           ready
           ,
           here
           's
           an
           Act
           of
           free
           Grace
           &
           Pardon
           seal'd
           in
           that
           Blood
           ,
           here
           's
           a
           Heaven
           of
           Reconciliation
           ,
           and
           at
           the
           end
           thereof
           a
           Heaven
           of
           Glory
           open
           before
           you
           ;
           Come
           ,
           O
           come
           without
           delay
           ;
           
             Behold
             !
             now
             is
             the
             accepted
             time
             ,
             the
             day
             of
             salvation
             ,
          
           come
           ,
           and
           your
           Sins
           shall
           be
           blotted
           out
           ,
           come
           and
           your
           Souls
           shall
           live
           for
           ever
           ;
           whilest
           it
           is
           called
           to
           day
           ,
           we
           beseech
           you
           ,
           
             be
             you
             reconciled
             unto
             God
          
           ;
           why
           should
           your
           immortal
           Souls
           ,
           saveable
           through
           Christ
           ,
           be
           choaked
           with
           worldly
           Thorns
           ,
           or
           inchanted
           with
           base
           Lusts
           ,
           or
           inhabited
           by
           unclean
           Devils
           ?
           
             Turn
             ye
             ,
             turn
             ye
             ,
             why
             will
             ye
             die
             ?
          
           And
           in
           all
           this
           ,
           they
           bespeak
           not
           the
           Elect
           only
           ,
           but
           others
           too
           ;
           for
           their
           Commission
           reaches
           to
           
             every
             creature
          
           :
           neither
           do
           they
           utter
           their
           own
           humane
           Passions
           ,
           but
           pursue
           their
           divine
           Commission
           ;
           for
           in
           all
           their
           pathetical
           beseechings
           
             God
             himself
             beseeches
          
           ,
           2
           Cor.
           5.
           28.
           in
           all
           their
           loud
           out-cries
           Wisdom
           it self
           
             cries
             out
             ,
             Prov.
          
           8.
           1
           ,
           4.
           in
           all
           their
           earnest
           expostulations
           ,
           Christ
           himself
           
             stands
             at
             the
             door
             and
             knocks
             ,
             Rev.
          
           3.
           20.
           in
           all
           their
           holy
           Doctrines
           the
           Kingdom
           of
           Heaven
           
             comes
             nigh
             unto
             men
             ,
             Luk.
          
           10.
           11.
           and
           in
           all
           their
           invitations
           to
           
           the
           Evangelical
           Feast
           made
           up
           of
           Christ's
           Flesh
           and
           Blood
           ,
           which
           is
           meat
           indeed
           ,
           and
           drink
           indeed
           ,
           God
           himself
           invites
           ,
           and
           bids
           men
           ,
           
             eat
             and
             drink
             for
             his
             heart
             is
             with
             them
             .
          
           These
           things
           being
           so
           ,
           it
           necessarily
           follows
           that
           Christ
           died
           for
           all
           men
           ;
           because
           the
           Oblation
           of
           Christ
           in
           the
           Gospel
           is
           founded
           on
           his
           Oblation
           on
           the
           Cross
           ,
           and
           the
           Ministery
           of
           Reconciliation
           is
           founded
           on
           the
           Mystery
           of
           it
           .
           Hence
           the
           Apostle
           joins
           both
           together
           ;
           God
           was
           in
           Christ
           
             reconciling
             the
             world
             to
             himself
             ,
             and
             hath
             committed
             to
             us
             the
             word
             of
             reconciliation
             ,
          
           2
           Cor.
           5.
           19.
           
           And
           in
           another
           place
           ,
           
             Christ
             gave
             himself
             a
             ransom
             for
             all
             ,
             to
             be
             testified
             in
             due
             time
             ,
          
           1
           Tim.
           2.
           6.
           
           The
           word
           of
           Reconciliation
           is
           extensive
           to
           all
           ,
           therefore
           so
           is
           the
           work
           ;
           the
           Price
           of
           Redemption
           may
           be
           testified
           to
           all
           ,
           therefore
           it
           was
           paid
           for
           all
           ,
           so
           far
           as
           to
           found
           that
           testimony
           of
           Jesus
           which
           is
           the
           spirit
           of
           Prophecy
           .
           But
           if
           Christ
           no
           way
           died
           for
           all
           men
           ,
           how
           came
           the
           Ministers
           Commission
           to
           be
           so
           large
           ?
           They
           command
           men
           to
           repent
           that
           their
           sins
           may
           be
           blotted
           out
           ,
           but
           how
           can
           their
           sins
           be
           blotted
           out
           for
           whom
           Christ
           was
           not
           made
           sin
           ?
           They
           beseech
           men
           to
           be
           reconciled
           to
           God
           ,
           but
           
           how
           shall
           they
           be
           reconciled
           for
           whom
           Christ
           paid
           no
           Price
           at
           all
           ?
           They
           call
           and
           cry
           out
           to
           men
           to
           come
           to
           Christ
           that
           they
           may
           have
           life
           ,
           but
           how
           can
           they
           have
           life
           for
           whom
           Christ
           was
           no
           Surety
           in
           his
           Death
           ?
           If
           then
           Christ
           died
           for
           all
           men
           ,
           the
           Ministery
           is
           a
           true
           Ministery
           as
           to
           all
           ;
           but
           if
           Christ
           died
           only
           for
           the
           Elect
           ,
           what
           is
           the
           Ministery
           as
           to
           the
           rest
           ?
           Those
           Exhortations
           ,
           which
           as
           to
           the
           Elect
           are
           real
           undissembled
           offers
           of
           Grace
           ,
           as
           to
           the
           rest
           seem
           to
           be
           but
           golden
           Dreams
           and
           Shadows
           ;
           those
           Calls
           ,
           which
           as
           to
           the
           Elect
           are
           right
           Ministerial
           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
           ,
           〈◊〉
           ●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
           thos●
           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
           Redemption
           ?
           Surely
           it
           imports
           thus
           much
           unto
           us
           ,
           that
           Redemption
           hath
           a
           larger
           Sphere
           than
           Election
           ;
           and
           therefore
           the
           Scriptures
           contract
           Election
           in
           words
           of
           Speciality
           only
           ,
           whilest
           they
           open
           and
           dilate
           Redemption
           in
           emphatical
           Generalities
           .
        
         
           2.
           
           If
           those
           general
           Expressions
           denote
           only
           the
           World
           of
           the
           Elect
           or
           the
           All
           of
           Believers
           ,
           why
           doth
           the
           Scripture
           use
           such
           very
           different
           language
           in
           the
           same
           thing
           ?
           Sometimes
           Christ
           is
           called
           
             the
             saviour
             of
             the
             world
          
           ,
           and
           sometimes
           
             the
             saviour
             of
             the
             body
          
           ;
           sometimes
           't
           is
           said
           that
           Christ
           
             died
             or
             gave
             himself
             for
             all
             ,
          
           or
           
             for
             the
             world
          
           ,
           &
           sometimes
           it
           is
           said
           that
           he
           died
           or
           gave
           himself
           
             for
             the
             Church
          
           or
           
             for
             his
             sheep
          
           .
           Who
           can
           imagine
           that
           such
           words
           of
           universality
           ,
           and
           such
           words
           of
           speciality
           should
           be
           of
           the
           same
           latitude
           ?
           that
           one
           and
           the
           same
           thing
           should
           be
           imported
           in
           both
           ?
           Moreover
           ,
           the
           Scripture
           doth
           make
           a
           signal
           distinction
           ;
           when
           it
           speaks
           of
           his
           giving
           himself
           or
           dying
           for
           all
           ,
           it
           says
           only
           that
           he
           died
           for
           all
           or
           gave
           himself
           a
           Ransom
           for
           all
           :
           But
           when
           it
           speaks
           of
           giving
           himself
           for
           his
           Church
           ,
           it
           says
           
             that
             he
             sanctified
             himself
             that
             it
             might
             be
             sanctified
             through
             the
             truth
             ,
             Joh.
          
           17.
           19.
           and
           
             that
             he
          
           
           
             gave
             himself
             for
             it
             ,
             that
             he
             might
             purisie
             to
             himself
             a
             peouliar
             people
             ,
             Tit.
          
           2.
           14.
           and
           
             that
             he
             gave
             himself
             for
             it
             ,
             that
             he
             might
             sanctifie
             and
             cleanse
             it
             by
             the
             word
             ,
             and
             present
             it
             to
             himself
             a
             glorious
             Church
             without
             spot
             or
             wrinkle
             ,
             Eph.
          
           5.
           25
           ,
           26
           ,
           27.
           
           Never
           in
           all
           the
           Scripture
           is
           it
           said
           that
           he
           gave
           himself
           for
           all
           ,
           or
           for
           the
           World
           ,
           that
           he
           might
           sanctifie
           ,
           or
           cleanse
           it
           ,
           or
           make
           it
           a
           peculiar
           People
           ,
           or
           glorious
           Church
           ,
           which
           yet
           might
           have
           been
           truly
           said
           ,
           if
           the
           All
           were
           no
           more
           than
           the
           All
           of
           Believers
           ,
           or
           the
           World
           than
           the
           World
           of
           the
           Elect
           ;
           wherefore
           to
           me
           it
           seems
           clear
           from
           those
           various
           Expressions
           and
           the
           observable
           distinctions
           in
           them
           ,
           that
           the
           All
           for
           whom
           Christ
           died
           is
           larger
           than
           the
           All
           of
           Believers
           ,
           and
           the
           World
           for
           whom
           Christ
           gave
           himself
           larger
           than
           the
           World
           of
           the
           Elect.
           
        
         
           2.
           
           Having
           laid
           down
           my
           own
           Reasons
           ,
           I
           procede
           to
           answer
           the
           Objections
           made
           against
           this
           Opinion
           .
        
         
           Object
           .
           1.
           
           If
           Christ
           died
           for
           all
           men
           ,
           then
           all
           would
           believe
           ,
           for
           Christ's
           Death
           procures
           all
           Graces
           ,
           and
           in
           particular
           ,
           Faith
           ;
           seeing
           then
           all
           men
           have
           not
           Faith
           ,
           either
           Christ
           did
           not
           die
           for
           them
           all
           ,
           or
           else
           he
           loseth
           part
           of
           his
           Purchase
           .
        
         
         
           I
           answer
           that
           Christ's
           Death
           is
           procurative
           of
           all
           Graces
           and
           particularly
           of
           Faith
           ,
           so
           far
           as
           it
           is
           a
           Price
           ;
           and
           it
           is
           a
           Price
           so
           far
           ,
           as
           it
           was
           paid
           down
           by
           Christ
           and
           accepted
           by
           God
           for
           that
           purpose
           :
           for
           in
           a
           Price
           there
           must
           be
           both
           
             Sufficientia
             nuda
          
           consisting
           in
           the
           intrinsecal
           value
           of
           the
           thing
           ,
           and
           
             Sufficientia
             ordinata
          
           consisting
           in
           the
           intentional
           paying
           and
           receiving
           that
           thing
           as
           a
           Price
           .
           Now
           Christ's
           death
           was
           paid
           down
           by
           him
           and
           accepted
           by
           God
           as
           a
           Price
           with
           a
           double
           respect
           .
           As
           for
           all
           men
           it
           was
           paid
           and
           accepted
           as
           a
           Price
           ,
           so
           far
           forth
           ,
           as
           to
           procure
           for
           them
           a
           ground
           for
           their
           Faith
           ,
           viz.
           that
           they
           might
           be
           saved
           on
           Gospel-terms
           .
           And
           as
           for
           the
           Elect
           it
           was
           further
           paid
           and
           accepted
           as
           a
           Price
           ;
           so
           far
           as
           to
           procure
           the
           very
           Grace
           of
           Faith
           for
           them
           .
           Thus
           our
           Saviour
           Christ
           (
           who
           best
           knew
           both
           upon
           what
           Terms
           he
           paid
           down
           the
           price
           ,
           and
           upon
           what
           Terms
           his
           Father
           received
           it
           )
           opens
           this
           mysterious
           Dispensation
           ;
           
             I
             came
             down
             from
             heaven
          
           (
           saith
           he
           )
           
             not
             to
             do
             my
             own
             will
             but
             the
             will
             of
             him
             that
             sent
             me
             ,
             Joh.
          
           6.
           38.
           and
           what
           was
           that
           ?
           As
           to
           all
           men
           ,
           't
           was
           that
           
             every
             one
             that
             seeth
             the
             Son
             and
             believeth
             on
             him
             may
             have
             everlasting
             life
             ,
          
           Ver.
           40.
           and
           as
           to
           the
           Elect
           ,
           
           't
           was
           that
           
             all
             those
             should
             by
             faith
             come
             unto
             him
             ,
          
           Ver.
           37.
           and
           
             never
             be
             lost
          
           ,
           Ver.
           39.
           
           Christ
           then
           died
           for
           all
           men
           ,
           not
           so
           far
           forth
           as
           to
           procure
           the
           Grace
           of
           Faith
           ,
           but
           so
           far
           forth
           as
           to
           procure
           Salvation
           on
           Gospel-terms
           for
           them
           ;
           therefore
           ,
           albeit
           all
           do
           not
           believe
           ,
           it
           follows
           not
           either
           that
           Christ
           did
           not
           at
           all
           die
           for
           them
           ,
           or
           that
           he
           loseth
           part
           of
           his
           Purchase
           .
           Christ's
           Death
           is
           procurative
           of
           Faith
           ,
           not
           in
           reference
           to
           all
           ,
           but
           to
           the
           Elect.
           
        
         
           Object
           .
           2.
           
           If
           Christ
           died
           for
           all
           men
           ,
           why
           is
           not
           the
           Gospel
           revealed
           to
           them
           ?
           many
           Pagan
           Nations
           have
           no
           glimpse
           of
           a
           Christ.
           
        
         
           I
           answer
           two
           things
           .
        
         
           1.
           
           God
           hath
           not
           left
           himself
           altogether
           without
           witness
           ,
           no
           ,
           not
           in
           the
           Pagan-world
           ;
           the
           invisible
           Spirit
           renders
           himself
           visible
           in
           the
           Glass
           of
           the
           World
           ,
           Rom.
           1.
           20.
           and
           as
           it
           were
           palpable
           in
           the
           body
           of
           Nature
           ;
           the
           very
           Heathens
           may
           
             see
             and
             feel
             him
             in
             every
             creature
             ,
             Acts
          
           17.
           27.
           nay
           ,
           and
           in
           themselves
           too
           ,
           for
           his
           Presence
           is
           
             not
             far
             off
             from
             them
             ,
             &
             his
             candle
          
           burns
           within
           them
           ,
           Prov.
           20.
           27.
           
           &
           when
           by
           this
           Candle
           it
           appears
           ,
           that
           there
           is
           Justice
           in
           God
           and
           Sin
           in
           them
           ;
           yet
           that
           they
           may
           still
           
             seek
             after
             him
          
           ,
           he
           lets
           out
           some
           glimmerings
           of
           mercy
           &
           placability
           towards
           them
           ;
           the
           very
           standing
           
           of
           the
           World
           utters
           somewhat
           of
           this
           .
           This
           Psalmist
           tells
           us
           of
           
             a
             line
             in
             the
             heaven
             ,
             Psal.
          
           19.
           4.
           
           God
           in
           the
           Creation
           drew
           lines
           of
           Power
           and
           Wisdom
           over
           the
           Sphere
           of
           Nature
           ,
           but
           Christ
           in
           Redemption
           struck
           a
           line
           of
           Mercy
           quite
           through
           it
           ,
           and
           that
           legible
           even
           to
           the
           Heathens
           ,
           forasmuch
           as
           they
           know
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             the
             vindictive
             justice
             of
             God
             ,
             Rom.
          
           1.
           32.
           and
           yet
           see
           the
           World
           standing
           ,
           and
           not
           dashed
           down
           about
           the
           Sinners
           Ears
           ;
           they
           know
           there
           is
           a
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             a
             divine
             vengeance
             ,
             Acts
          
           28.
           4.
           and
           yet
           they
           are
           not
           consumed
           ;
           they
           see
           Justice
           as
           it
           were
           
             winking
             ,
             Acts
          
           17.
           30.
           
             judgment
             slumbring
          
           ,
           2
           Pet.
           2.
           3.
           and
           infinite
           Patience
           and
           Long-suffering
           
             waiting
             and
             leading
             them
             to
             Repentance
             ,
             Rom.
          
           2.
           4.
           they
           have
           some
           glimpses
           of
           pardoning
           Mercy
           ;
           where
           there
           is
           no
           pardoning
           mercy
           at
           all
           ,
           there
           is
           no
           room
           for
           repentance
           :
           but
           the
           Patience
           of
           God
           is
           a
           kind
           of
           temporal
           pardon
           of
           the
           punishment
           ,
           &
           that
           temporal
           pardon
           of
           the
           punishment
           points
           out
           that
           Mercy
           which
           can
           give
           an
           absolute
           pardon
           of
           the
           Sin
           ,
           and
           the
           true
           duct
           and
           tendency
           of
           that
           Mercy
           is
           to
           lead
           men
           to
           Repentance
           ;
           and
           if
           there
           were
           any
           man
           in
           the
           Pagan-world
           who
           did
           in
           truth
           repent
           and
           convert
           to
           God
           ,
           I
           make
           no
           question
           at
           all
           ,
           but
           that
           
           he
           should
           be
           saved
           ,
           and
           probably
           not
           without
           the
           express
           knowledge
           of
           Christ
           indulged
           to
           him
           ;
           for
           
             upon
             all
             that
             fear
             Gods
             Name
             will
             the
             Sun
             of
             rigteousness
             arise
             with
             healing
             under
             his
             wings
             ,
             Mal.
          
           4.
           2.
           
           Here
           then
           is
           
             aliquid
             Evangelii
          
           ,
           though
           not
           the
           express
           knowledge
           of
           Christ.
           
        
         
           2.
           
           As
           to
           the
           Argument
           ,
           let
           us
           weigh
           what
           may
           be
           deducted
           from
           Christ's
           death
           as
           universal
           :
           If
           Christ
           died
           for
           all
           men
           ,
           it
           follows
           from
           thence
           that
           Christ
           may
           be
           preached
           to
           all
           ,
           but
           it
           follows
           not
           from
           thence
           that
           Christ
           shall
           be
           preached
           to
           all
           ;
           it
           follows
           that
           Christ
           may
           be
           preached
           to
           all
           ,
           for
           he
           ,
           who
           was
           offered
           for
           all
           on
           the
           Cross
           ,
           may
           be
           offered
           to
           all
           in
           the
           Gospel
           ;
           there
           is
           no
           Pagan
           in
           the
           World
           to
           whom
           Christ
           may
           not
           be
           offered
           .
           And
           if
           there
           were
           but
           one
           great
           Ear
           or
           Organ
           of
           Hearing
           common
           to
           all
           ,
           how
           would
           Christ's
           Ministers
           always
           be
           filling
           it
           with
           Gospel
           ?
           But
           it
           follows
           not
           that
           Christ
           shall
           be
           preached
           to
           all
           ;
           for
           the
           Gospel
           is
           God's
           own
           ,
           and
           he
           may
           do
           with
           his
           own
           as
           he
           pleaseth
           ;
           and
           Christ
           who
           purchased
           for
           all
           the
           Being
           of
           the
           Gospel
           as
           far
           as
           the
           general
           Promises
           go
           ,
           yet
           purchased
           not
           for
           all
           the
           publication
           thereof
           .
           In
           a
           word
           ;
           the
           Pagans
           have
           some
           glimmerings
           of
           Gospel
           ,
           and
           
           may
           be
           saved
           on
           Gospel-terms
           ,
           which
           shews
           that
           Christ
           so
           far
           died
           for
           them
           ;
           and
           that
           they
           have
           not
           the
           express
           knowledge
           of
           Christ
           ,
           is
           a
           deep
           Abyss
           much
           fitter
           to
           be
           adored
           than
           dived
           into
           by
           us
           .
        
         
           Object
           .
           3.
           
           If
           Christ
           died
           for
           all
           men
           ,
           then
           he
           intercedes
           for
           all
           ;
           but
           he
           intercedes
           only
           for
           the
           Elect
           ,
           therefore
           he
           died
           for
           them
           only
           .
        
         
           I
           answer
           that
           Christ
           doth
           in
           some
           sort
           intercede
           for
           all
           men
           ;
           and
           this
           I
           shall
           clear
           several
           ways
           .
        
         
           1.
           
           From
           the
           Nature
           of
           Christ's
           Intercession
           ;
           that
           is
           not
           a
           formal
           Prayer
           ,
           but
           an
           appearing
           in
           the
           Holy
           of
           Holies
           before
           the
           face
           of
           God
           as
           an
           Advocate
           ,
           and
           there
           presenting
           his
           Blood
           and
           Righteousness
           in
           their
           freshness
           and
           endless
           life
           of
           Merit
           ,
           with
           a
           Will
           that
           all
           the
           Grace
           purchased
           thereby
           may
           be
           dispensed
           to
           the
           sons
           of
           men
           ;
           therefore
           Christ
           even
           in
           Glory
           stands
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             as
             one
             slain
             ,
             Rev.
          
           5.
           6.
           shewing
           his
           bleeding
           Wounds
           to
           make
           Intercession
           with
           God.
           Hence
           it
           follows
           ,
           that
           his
           Intercession
           (
           being
           a
           kind
           of
           celestial
           Oblation
           )
           perfectly
           answers
           to
           his
           Oblation
           on
           the
           Cross
           ;
           he
           is
           an
           Advocate
           above
           ,
           so
           far
           as
           he
           was
           a
           Surety
           here
           below
           ;
           his
           Blood
           speaks
           the
           
           very
           same
           things
           in
           Heaven
           as
           it
           did
           on
           Earth
           ,
           and
           his
           Will
           stands
           in
           the
           same
           posture
           towards
           Sinners
           there
           as
           here
           .
           Now
           ,
           how
           far
           was
           Christ
           a
           Surety
           for
           all
           ?
           Surely
           thus
           far
           ,
           that
           all
           may
           be
           saved
           if
           they
           believe
           ;
           else
           either
           they
           cannot
           be
           saved
           at
           all
           which
           is
           contrary
           to
           the
           truth
           of
           the
           Promise
           ,
           or
           they
           may
           be
           saved
           without
           a
           Surety
           ,
           which
           is
           contrary
           to
           the
           current
           of
           the
           Scriptures
           .
           But
           if
           he
           were
           so
           far
           a
           Surety
           for
           all
           ,
           then
           he
           is
           so
           far
           an
           Advocate
           for
           all
           ;
           for
           he
           appears
           an
           Advocate
           in
           Heaven
           for
           all
           those
           for
           whom
           he
           appeared
           as
           a
           Surety
           on
           the
           Cross.
           Hence
           the
           Apostle
           saith
           in
           general
           ,
           
             If
             any
             man
             sin
             we
             have
             an
             advocate
             with
             the
             Father
             ,
          
           1
           Joh.
           2.
           1.
           he
           saith
           not
           strictly
           ,
           if
           the
           Elect
           sin
           ,
           but
           at
           large
           ,
           
             if
             any
             man
             sin
             ,
             we
             have
             an
             advocate
          
           ;
           and
           as
           the
           true
           ground-work
           of
           this
           general
           Advocation
           ,
           he
           adds
           ,
           
             he
             is
             the
             propitiation
             for
             the
             whole
             world
             ,
          
           Ver.
           2.
           
           So
           far
           forth
           as
           he
           was
           a
           Propitiation
           for
           the
           World
           ,
           so
           far
           forth
           he
           is
           an
           Advocate
           for
           it
           .
           And
           another
           Apostle
           affirms
           that
           Christ
           is
           a
           
             Mediator
             between
             God
             and
             men
          
           ,
           1
           Tim.
           2.
           5.
           he
           saith
           not
           betwixt
           God
           and
           his
           Church
           ,
           but
           
             betwixt
             God
             and
             men
          
           ;
           and
           the
           following
           words
           give
           the
           true
           reason
           of
           it
           ,
           
             Christ
             gave
             himself
             a
             ransom
             for
             all
             ,
          
           
           Ver.
           6.
           he
           is
           no
           less
           a
           Mediator
           for
           all
           ,
           than
           he
           was
           a
           Ransom
           for
           all
           .
           Christ's
           Blood
           shed
           on
           the
           Cross
           spake
           thus
           far
           for
           all
           men
           that
           they
           might
           have
           their
           pardon
           on
           Gospel-terms
           ;
           and
           afterwards
           being
           carried
           to
           Heaven
           it
           speaks
           the
           very
           same
           language
           for
           them
           ;
           for
           the
           voice
           or
           speech
           of
           that
           Blood
           is
           its
           Merit
           ,
           and
           that
           Merit
           is
           of
           an
           indeficient
           virtue
           .
           Hence
           that
           Blood
           cannot
           be
           speechless
           ,
           because
           it
           cannot
           be
           meritless
           ;
           and
           so
           far
           on
           Earth
           as
           it
           merited
           for
           all
           ,
           so
           far
           in
           Heaven
           it
           speaks
           and
           intercedes
           for
           all
           .
           Moreover
           ,
           as
           Christ's
           Blood
           speaks
           the
           same
           things
           for
           them
           in
           Heaven
           ,
           as
           it
           did
           on
           Earth
           ,
           so
           Christ's
           Will
           in
           Heaven
           stands
           in
           the
           same
           posture
           towards
           them
           as
           it
           did
           on
           Earth
           ;
           wherefore
           in
           a
           sort
           he
           intercedes
           for
           all
           .
        
         
           2.
           
           From
           the
           Patience
           of
           God
           which
           waits
           on
           men
           ,
           even
           such
           as
           at
           last
           perish
           .
           If
           Christ
           did
           not
           stand
           with
           the
           Incense
           of
           his
           sweet-smelling
           Merits
           between
           the
           living
           and
           the
           dead
           ,
           between
           the
           reprieved
           Sinners
           on
           Earth
           and
           the
           damned
           Spirits
           in
           Hell
           ,
           the
           Patience
           of
           God
           would
           not
           wait
           one
           moment
           upon
           them
           .
        
         
           3.
           
           From
           the
           working
           of
           God's
           Spirit
           ;
           for
           as
           Christ
           is
           
             our
             Paraclete
             or
             Advocate
             in
             heaven
             ,
          
           1
           Joh.
           2.
           1.
           so
           the
           holy
           Spirit
           is
           
             Gods
             Para.
          
           
           
             clete
             or
             Advocate
             on
             earth
             ,
             Joh.
          
           16.
           7.
           
           Surely
           if
           the
           Advocate
           in
           Heaven
           spake
           nothing
           for
           the
           Non-lect
           ,
           the
           Advocate
           on
           Earth
           would
           not
           wooe
           them
           to
           salvation
           ;
           if
           the
           Blood
           of
           Christ
           did
           not
           at
           all
           plead
           for
           them
           ,
           the
           Spirit
           of
           Christ
           would
           give
           no
           touches
           at
           all
           upon
           them
           ,
           much
           less
           such
           touches
           as
           to
           make
           them
           taste
           the
           powers
           of
           the
           World
           to
           come
           .
        
         
           4.
           
           From
           the
           liberty
           of
           Prayer
           .
           
             Simon
             Magus
          
           (
           even
           
             whilest
             in
             the
             gall
             of
             bitterness
             )
          
           was
           commanded
           to
           pray
           ,
           Acts
           8.
           22.
           but
           ,
           what
           without
           a
           Mediator
           ?
           No
           surely
           ,
           that
           sinful
           man
           ,
           who
           hath
           no
           Mediator
           in
           Heaven
           ,
           must
           not
           presume
           to
           pray
           on
           Earth
           .
           I
           see
           no
           reason
           why
           a
           man
           merely
           mediatorless
           should
           have
           more
           lieve
           to
           pray
           than
           a
           Devil
           ,
           who
           is
           therefore
           without
           hope
           because
           without
           a
           Mediator
           .
           The
           Apostle
           commands
           men
           
             to
             pray
             every
             where
          
           ,
           1
           Tim.
           2.
           8.
           but
           a
           little
           before
           he
           lays
           down
           this
           as
           the
           ground-work
           ,
           
             there
             is
             one
             Mediator
             between
             God
             and
             men
             ,
             the
             man
             Christ
             Jesus
             who
             gave
             himself
             a
             ransom
             for
             all
             ,
          
           Ver.
           5
           and
           6.
           
           The
           Mediation
           of
           Christ
           opens
           the
           door
           to
           Prayer
           .
        
         
           Wherefore
           as
           to
           this
           Objection
           I
           answer
           thus
           ;
           Christ
           intercedes
           for
           all
           men
           in
           such
           sort
           as
           he
           died
           for
           them
           ;
           I
           say
           in
           such
           sort
           ,
           
           for
           there
           is
           a
           vast
           difference
           between
           his
           general
           Intercession
           for
           all
           ,
           and
           his
           special
           Intercession
           for
           the
           Elect
           :
           For
           as
           Christ
           by
           his
           Blood
           shed
           on
           the
           Cross
           merited
           for
           all
           in
           general
           that
           they
           might
           be
           saved
           on
           Gospel-terms
           ,
           and
           merited
           for
           the
           Elect
           in
           special
           that
           they
           should
           believe
           and
           be
           saved
           ;
           so
           by
           the
           same
           blood
           presented
           in
           Heaven
           he
           intercedes
           for
           all
           that
           they
           may
           be
           saved
           on
           Gospel-terms
           ,
           and
           intercedes
           for
           the
           Elect
           that
           they
           may
           believe
           and
           be
           saved
           .
           And
           thus
           he
           is
           the
           complete
           Mediator
           of
           the
           Covenant
           ;
           as
           the
           general
           Promises
           extend
           to
           all
           ,
           so
           answerably
           he
           intercedes
           for
           all
           ;
           and
           as
           the
           special
           Promises
           point
           only
           at
           the
           Elect
           ,
           so
           proportionably
           he
           intercedes
           for
           the
           Elect.
           
        
         
           Object
           .
           4.
           
           If
           Christ
           died
           for
           all
           men
           ,
           then
           he
           was
           a
           Surety
           for
           all
           and
           satisfied
           for
           the
           sins
           of
           all
           ,
           and
           consequently
           God
           hath
           a
           double
           Satisfaction
           ;
           one
           in
           Christ
           the
           Surety
           ,
           and
           another
           in
           the
           persons
           of
           the
           Damned
           ,
           which
           is
           against
           the
           nature
           of
           his
           Justice
           .
        
         
           In
           this
           Argument
           are
           two
           consequences
           to
           be
           weighed
           .
        
         
           1.
           
           If
           Christ
           died
           for
           all
           ,
           then
           he
           was
           a
           Surety
           for
           all
           &
           satisfied
           for
           the
           sins
           of
           all
           .
        
         
           2.
           
           If
           Christ
           so
           satisfied
           for
           the
           sins
           of
           all
           ,
           
           then
           God
           hath
           a
           double
           Satisfaction
           ,
           which
           is
           against
           Justice
           .
        
         
           As
           to
           the
           first
           consequence
           I
           admit
           it
           as
           a
           very
           Truth
           ,
           that
           Christ
           was
           a
           Surety
           for
           all
           ,
           and
           satisfied
           for
           the
           sins
           of
           all
           ;
           for
           if
           all
           did
           believe
           and
           repent
           ,
           the
           sins
           of
           all
           should
           be
           remitted
           ,
           and
           remitted
           they
           could
           not
           be
           without
           a
           Surety
           ,
           and
           a
           Surety
           making
           Satisfaction
           ;
           therefore
           such
           a
           Surety
           was
           Christ
           for
           them
           all
           .
        
         
           As
           to
           the
           second
           consequence
           ,
           If
           Christ
           satisfied
           for
           the
           sins
           of
           all
           ,
           then
           God
           hath
           a
           double
           Satisfaction
           ,
           and
           that
           is
           against
           Justice
           .
           I
           shall
           first
           premise
           some
           distinctions
           and
           then
           answer
           .
        
         
           1.
           
           I
           shall
           premise
           three
           distinctions
           .
        
         
           1.
           
           Either
           the
           first
           Satisfaction
           was
           made
           to
           the
           Creditor
           or
           Law-giver
           by
           the
           Debtor
           or
           Offender
           himself
           ,
           or
           else
           it
           was
           made
           by
           a
           Surety
           ;
           if
           it
           was
           made
           by
           himself
           ,
           Justice
           forbids
           a
           second
           Satisfaction
           .
        
         
           2.
           
           The
           first
           Satisfaction
           being
           made
           by
           a
           Surety
           ,
           was
           either
           made
           by
           a
           Surety
           of
           the
           Debtors
           or
           Offenders
           own
           procuring
           ,
           or
           else
           by
           a
           Surety
           procured
           by
           the
           Creditor
           or
           Law-giver
           ;
           if
           it
           was
           made
           by
           a
           Surety
           procured
           by
           the
           Debtor
           or
           Offender
           himself
           ,
           Justice
           forbids
           a
           second
           Satisfaction
           ;
           for
           't
           is
           all
           one
           as
           if
           he
           had
           satisfied
           by
           himself
           .
        
         
         
           3.
           
           When
           a
           Surety
           provided
           by
           the
           Creditor
           or
           Law-giver
           makes
           the
           first
           Satisfaction
           ,
           either
           he
           makes
           Satisfaction
           in
           such
           sort
           ,
           as
           that
           the
           Debtor
           or
           Offender
           shall
           be
           thereby
           immediately
           ,
           
             ipso
             facto
          
           ,
           without
           any
           more
           ado
           discharged
           ,
           or
           else
           he
           makes
           Satisfaction
           in
           such
           sort
           ,
           as
           that
           the
           Debtor
           or
           Offender
           shall
           be
           thereby
           discharged
           ,
           but
           upon
           the
           performance
           of
           some
           Conditions
           and
           not
           otherwise
           ;
           if
           the
           Surety
           make
           Satisfaction
           in
           the
           former
           way
           ,
           still
           Justice
           forbids
           a
           second
           Satisfaction
           ;
           but
           if
           he
           make
           Satisfaction
           in
           the
           latter
           way
           ,
           then
           upon
           the
           final
           non-performance
           of
           those
           Conditions
           ,
           Justice
           may
           admit
           a
           second
           Satisfaction
           .
           I
           will
           illustrate
           this
           by
           two
           instances
           :
           Suppose
           a
           man
           indebted
           to
           another
           in
           1000.
           l.
           the
           Creditor
           procures
           his
           Son
           to
           lay
           down
           the
           mony
           in
           satisfaction
           of
           the
           Debt
           ,
           but
           withal
           it
           is
           agreed
           between
           them
           ,
           that
           the
           Debtor
           shall
           be
           discharged
           from
           his
           Debt
           ,
           if
           he
           assent
           to
           this
           payment
           and
           not
           otherwise
           ;
           if
           then
           the
           Debtor
           dissent
           ,
           the
           Creditor
           may
           justly
           demand
           of
           him
           a
           second
           Satisfaction
           .
           Again
           ;
           suppose
           multitudes
           of
           attainted
           Traitors
           be
           shut
           up
           in
           Prison
           ,
           and
           the
           King
           procures
           his
           Son
           to
           suffer
           punishment
           in
           their
           stead
           ,
           but
           withal
           the
           
           King
           and
           his
           Son
           proclame
           it
           as
           a
           Law
           ,
           that
           none
           of
           the
           Traitors
           shall
           be
           thereby
           absolved
           ,
           unless
           such
           as
           honour
           and
           do
           Homage
           unto
           them
           ;
           if
           any
           Traitor
           refuse
           to
           do
           it
           ,
           the
           King
           may
           justly
           exact
           a
           second
           Satisfaction
           :
           and
           the
           reason
           of
           both
           is
           this
           ,
           because
           the
           Debtor
           or
           Traitor
           not
           performing
           the
           Conditions
           can
           have
           no
           benefit
           by
           the
           first
           Satisfaction
           ,
           and
           therefore
           must
           be
           subject
           to
           a
           second
           ,
           as
           if
           there
           had
           been
           no
           first
           at
           all
           .
        
         
           2.
           
           These
           distinctions
           premised
           ,
           I
           answer
           ,
           Mens
           Sins
           are
           Debts
           and
           Rebellions
           ,
           and
           satisfaction
           for
           them
           is
           due
           to
           God
           as
           the
           great
           Creditor
           and
           Law-giver
           ;
           but
           this
           Satisfaction
           was
           not
           made
           by
           men
           themselves
           ,
           but
           by
           Jesus
           Christ
           as
           their
           Surety
           ,
           and
           this
           Surety
           was
           not
           procured
           by
           men
           ,
           but
           provided
           by
           God
           himself
           ;
           and
           being
           provided
           by
           God
           ,
           he
           did
           not
           pay
           down
           his
           satisfactory
           Blood
           in
           such
           sort
           ,
           as
           that
           men
           should
           be
           thereby
           immediately
           ,
           
             ipso
             facto
          
           ,
           absolved
           from
           their
           Debts
           and
           Rebellions
           ,
           but
           in
           such
           sort
           ,
           as
           that
           men
           may
           be
           acquitted
           from
           their
           Debts
           and
           Rebellions
           if
           they
           repent
           and
           believe
           :
           wherefore
           if
           they
           do
           neither
           ,
           they
           can
           have
           no
           benefit
           by
           Christ's
           Satisfaction
           ,
           and
           by
           consequence
           a
           second
           Satisfaction
           
           may
           be
           justly
           exacted
           from
           them
           .
        
         
           Now
           for
           the
           more
           distinct
           clearing
           of
           this
           momentous
           Objection
           I
           shall
           propose
           Four
           things
           .
        
         
           1.
           
           God
           out
           of
           mere
           Grace
           procured
           Christ
           to
           be
           a
           Surety
           for
           men
           ;
           and
           therefore
           it
           was
           in
           his
           power
           to
           prescribe
           the
           Conditions
           ,
           upon
           the
           performance
           or
           non-performance
           whereof
           men
           should
           have
           or
           not
           have
           benefit
           by
           Christ's
           Satisfaction
           .
        
         
           2.
           
           According
           to
           this
           power
           ,
           God
           hath
           plainly
           set
           down
           the
           Conditions
           in
           the
           Gospel
           ,
           
             viz.
             He
             that
             believes
             shall
             be
             saved
             ,
          
           and
           
             he
             that
             believes
             not
             shall
             be
             condemned
             .
          
        
         
           3.
           
           These
           Conditions
           being
           thus
           set
           down
           by
           God
           himself
           ,
           no
           man
           falling
           short
           of
           them
           ,
           can
           have
           benefit
           by
           Christ's
           Satisfaction
           :
           If
           men
           will
           not
           
             receive
             the
             atonement
             ,
             Rom.
          
           5.
           11.
           how
           can
           they
           be
           at
           peace
           ?
           If
           they
           will
           not
           
             receive
             remission
             of
             sins
             ,
             Acts
          
           10.
           43.
           how
           can
           they
           be
           pardoned
           ?
           We
           are
           all
           in
           a
           worse
           Dungeon
           than
           
           Jeremy's
           ,
           and
           if
           we
           will
           not
           put
           the
           cords
           of
           Grace
           under
           our
           Arms
           ,
           we
           cannot
           get
           out
           ;
           we
           are
           all
           servants
           of
           Sin
           ,
           and
           if
           we
           say
           to
           it
           ,
           We
           love
           thee
           ,
           and
           will
           not
           go
           out
           free
           ,
           we
           must
           be
           bored
           for
           eternal
           Slaves
           .
           Christ
           hath
           opened
           the
           
           Fountain
           of
           his
           Blood
           ,
           but
           we
           must
           wash
           in
           it
           ,
           Zach.
           13.
           1.
           
           Christ
           hath
           made
           a
           purchase
           of
           Souls
           ,
           but
           we
           must
           believe
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             to
             the
             purchasing
             of
             the
             soul
             ,
             Heb.
          
           10.
           39.
           not
           that
           Faith
           is
           part
           of
           the
           Purchase-money
           ,
           but
           that
           it
           is
           the
           Condition
           of
           the
           Gospel
           ,
           without
           which
           the
           glorious
           Purchase
           of
           Christ
           profits
           not
           ;
           if
           men
           live
           and
           die
           in
           Unbelief
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             there
             remaineth
             no
             more
             sacrifice
             for
             them
             ,
             Heb.
          
           10.
           26.
           
           Indeed
           Christ
           offered
           a
           Sacrifice
           for
           them
           ,
           but
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           the
           benefit
           of
           that
           Sacrifice
           doth
           no
           more
           remain
           unto
           them
           ;
           upon
           their
           final
           Unbelief
           they
           have
           no
           more
           benefit
           by
           it
           than
           if
           there
           had
           been
           none
           at
           all
           for
           them
           :
           In
           which
           sence
           I
           understand
           that
           of
           the
           Father
           ,
           
             Si
             non
             credis
             ,
             non
             tibi
             descendit
             ,
             non
             tibi
             passus
             est
             Christus
             .
          
        
         
           4.
           
           If
           final
           Unbelievers
           can
           have
           no
           benefit
           by
           Christ's
           Satisfaction
           ,
           then
           God
           may
           justly
           require
           a
           second
           Satisfaction
           of
           them
           ,
           because
           they
           cannot
           plead
           the
           first
           ;
           and
           so
           't
           is
           in
           Law
           as
           to
           them
           as
           if
           there
           had
           been
           no
           first
           at
           all
           .
           Shimei
           had
           a
           pardon
           from
           Solomon
           ,
           but
           passing
           over
           Kidron
           lost
           it
           ;
           and
           therefore
           (
           notwithstanding
           the
           same
           )
           was
           justly
           put
           to
           death
           for
           his
           offence
           :
           Jesus
           Christ
           as
           a
           Surety
           made
           Satisfaction
           
           for
           men
           ,
           but
           they
           through
           their
           final
           Unbelief
           lose
           the
           benefit
           of
           it
           ;
           and
           therefore
           (
           notwithstanding
           the
           same
           )
           God
           may
           justly
           require
           a
           second
           Satisfaction
           from
           them
           .
           If
           Shimei
           had
           pleaded
           his
           pardon
           ,
           Solomon
           would
           have
           told
           him
           ,
           that
           's
           nothing
           to
           thee
           ever
           since
           thou
           didst
           pass
           over
           Kidron
           ;
           and
           if
           Unbelievers
           should
           plead
           Christ's
           Satisfaction
           ,
           God
           would
           tell
           them
           ,
           that
           's
           nothing
           to
           you
           ,
           seeing
           you
           have
           lived
           and
           died
           in
           Unbelief
           .
        
         
           Object
           .
           5.
           
           Millions
           of
           men
           in
           the
           World
           reject
           Christ
           ,
           and
           drop
           into
           Hell
           ,
           and
           God
           eternally
           foresaw
           that
           it
           would
           be
           so
           ;
           if
           then
           Christ
           died
           for
           these
           ,
           there
           seems
           to
           be
           a
           blot
           upon
           the
           divine
           Wisdom
           ,
           a
           failure
           in
           his
           efficacious
           Will
           ,
           and
           a
           loss
           in
           the
           precious
           Purchase
           made
           by
           Christ.
           
        
         
           I
           answer
           ;
           'T
           is
           true
           that
           God
           eternally
           foresaw
           those
           Rejecters
           of
           Christ
           ,
           and
           that
           Christ
           in
           time
           died
           for
           them
           ,
           nevertheless
           there
           is
           no
           blot
           hereby
           cast
           on
           the
           divine
           Wisdom
           ;
           't
           is
           no
           disparagement
           to
           the
           All-wise
           God
           to
           bestow
           Means
           of
           Eternal
           Bliss
           on
           such
           as
           he
           eternally
           foresaw
           would
           abuse
           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
           ,
           and
           towards
           the
           rest
           but
           a
           common
           Philanthropy
           and
           Ordination
           that
           they
           might
           be
           saved
           on
           Gospel-terms
           ,
           hence
           it
           is
           clear
           ,
           that
           albeit
           the
           giving
           of
           all
           things
           to
           the
           Elect
           may
           be
           inferred
           from
           his
           giving
           his
           Son
           for
           them
           ,
           yet
           the
           giving
           of
           all
           things
           to
           all
           men
           cannot
           be
           inferred
           from
           his
           giving
           his
           Son
           for
           them
           all
           ;
           because
           in
           that
           gift
           there
           was
           not
           the
           same
           Love
           and
           Intention
           towards
           all
           :
           Wherefore
           I
           conclude
           that
           Christ
           died
           for
           all
           ,
           and
           yet
           neither
           are
           all
           loved
           with
           the
           greatest
           degree
           of
           love
           ,
           nor
           yet
           are
           all
           blessings
           conferred
           upon
           them
           .
        
         
           Object
           .
           7.
           
           If
           Christ
           would
           not
           pray
           for
           all
           men
           ,
           then
           he
           died
           not
           for
           all
           ;
           but
           Christ
           would
           not
           pray
           for
           all
           ,
           for
           he
           saith
           ,
           
             I
             pray
             for
             them
             ,
             I
             pray
             not
             for
             the
             world
             ,
             Joh.
          
           17.
           9.
           
        
         
         
           Answ.
           This
           Argument
           must
           be
           formed
           one
           of
           these
           two
           ways
           ;
           either
           thus
           ,
           If
           Christ
           prayed
           not
           at
           all
           for
           the
           Non-elect
           ,
           then
           he
           did
           not
           at
           all
           die
           for
           them
           ;
           but
           he
           prayed
           not
           at
           all
           for
           them
           ,
           Ergo
           ,
           he
           died
           not
           for
           them
           .
           Now
           here
           I
           must
           deny
           the
           Minor
           ;
           for
           even
           upon
           the
           Cross
           he
           prayed
           for
           his
           Crucifiers
           ,
           
             Father
             forgive
             them
             ,
             Luk.
          
           23.
           34.
           not
           that
           he
           would
           have
           them
           forgiven
           though
           final
           Impenitents
           and
           Unbelievers
           ,
           for
           that
           would
           have
           been
           against
           his
           Father's
           purpose
           and
           his
           own
           purchase
           ,
           but
           that
           he
           would
           have
           them
           forgiven
           if
           they
           did
           believe
           and
           repent
           ,
           which
           was
           congruous
           to
           both
           .
           But
           suppose
           there
           had
           been
           no
           vocal
           Prayer
           of
           Christ
           for
           them
           ,
           yet
           surely
           there
           was
           a
           mental
           one
           ;
           for
           he
           could
           not
           but
           desire
           of
           God
           to
           have
           all
           the
           fruits
           of
           his
           Passion
           ,
           amongst
           which
           one
           was
           ,
           that
           all
           men
           might
           be
           saved
           on
           Gospel-terms
           ;
           that
           grand
           Gospel-axiom
           
             [
             whosoever
             believes
             shall
             be
             saved
             ]
          
           was
           no
           doubt
           one
           of
           his
           desires
           ,
           for
           it
           cost
           his
           precious
           Blood
           ;
           wherefore
           the
           Non-elect
           were
           not
           totally
           excluded
           from
           his
           Prayers
           .
           Or
           else
           the
           Argument
           must
           be
           formed
           thus
           ;
           If
           Christ
           prayed
           not
           for
           the
           non-elect
           in
           that
           famous
           Prayer
           ,
           Joh.
           17.
           then
           he
           did
           not
           die
           for
           them
           ;
           but
           he
           prayed
           not
           for
           them
           in
           
           that
           Prayer
           ,
           therefore
           he
           died
           not
           for
           them
           .
           Now
           here
           the
           consequence
           fails
           ;
           for
           what
           kind
           of
           Prayer
           was
           that
           ,
           Joh.
           17
           ?
           'T
           was
           a
           Prayer
           peculiarly
           fitted
           for
           Apostles
           and
           Believers
           ;
           a
           Prayer
           for
           their
           perseverance
           in
           Faith
           ,
           Ver.
           11.
           for
           their
           perfection
           in
           Unity
           ,
           Ver.
           23.
           for
           their
           growth
           in
           Sanctification
           ,
           Ver.
           17.
           for
           their
           abode
           with
           him
           in
           Glory
           ,
           Ver.
           24.
           and
           in
           all
           respects
           a
           Prayer
           which
           could
           be
           congruously
           prayed
           for
           no
           other
           but
           Believers
           ,
           Ver.
           20.
           
           Now
           that
           Christ
           did
           not
           pray
           such
           a
           Prayer
           for
           all
           men
           as
           was
           only
           proper
           for
           Believers
           ,
           doth
           not
           conclude
           ,
           either
           that
           he
           did
           not
           at
           all
           pray
           for
           them
           ,
           or
           that
           he
           did
           not
           at
           all
           die
           for
           them
           .
           Thus
           much
           in
           answer
           to
           the
           first
           Quaere
           ,
           Whether
           Christ
           died
           for
           all
           men
           ?
           I
           pass
           on
           to
           the
           second
           .
        
         
           Quaere
           2.
           
           Whether
           Christ
           died
           equally
           for
           all
           men
           ?
           I
           answer
           ,
           that
           albeit
           Christ
           died
           in
           some
           sort
           for
           all
           men
           ,
           and
           ,
           by
           virtue
           of
           his
           Death
           ,
           all
           men
           (
           if
           Believers
           )
           should
           equally
           be
           saved
           ;
           nevertheless
           Christ
           did
           not
           die
           equally
           for
           them
           all
           ,
           but
           after
           a
           special
           manner
           for
           the
           Elect
           ,
           above
           and
           beyond
           all
           others
           ;
           and
           this
           I
           shall
           demonstrate
           by
           several
           Arguments
           drawn
           
             
               
               1.
               
               From
               the
               Will
               of
               God.
               
            
             
               2.
               
               From
               the
               Covenant
               of
               Grace
               .
            
             
               3.
               
               From
               the
               Issue
               of
               Christ.
               
            
             
               4.
               
               From
               the
               Working
               of
               the
               holy
               Spirit
               .
            
             
               5.
               
               From
               the
               Blessings
               purchased
               .
            
             
               6.
               
               From
               the
               Intercession
               of
               Christ.
               
            
             
               7.
               
               From
               the
               Event
               following
               upon
               Christ's
               Death
               .
            
             
               8.
               
               From
               the
               special
               Expressions
               in
               Scripture
               .
            
          
        
         
           1.
           
           I
           argue
           from
           the
           Will
           of
           God.
           Christ's
           Death
           is
           the
           meritorious
           Cause
           of
           Salvation
           ,
           and
           respects
           men
           more
           or
           less
           proportionably
           as
           God's
           Will
           (
           which
           is
           the
           fontal
           Cause
           thereof
           )
           doth
           more
           or
           less
           respect
           them
           :
           God
           wills
           that
           all
           men
           should
           be
           saved
           if
           they
           believe
           ,
           &
           proportionably
           Christ
           died
           for
           them
           all
           ;
           God
           wills
           that
           the
           Elect
           should
           infallibly
           believe
           and
           be
           saved
           ,
           and
           sutably
           Christ
           died
           for
           them
           in
           a
           special
           way
           ;
           there
           is
           a
           peculiarity
           in
           Christ's
           Redemption
           answering
           to
           the
           peculiarity
           of
           God's
           Love.
           God
           eternally
           resolved
           with
           himself
           that
           he
           would
           have
           a
           Church
           and
           a
           peculiar
           people
           ,
           and
           
             Christ
             gave
             himself
             for
             it
             ,
             that
             he
             might
             sanctifie
             and
             cleanse
             it
             with
             the
             washing
             of
             water
             by
             the
             word
             ,
             that
             he
             might
             present
             it
             to
             himself
             à
          
           
           
             glorious
             Church
             without
             spot
             or
             wrinkle
             ,
             Eph.
          
           5.
           25
           ,
           26
           ,
           27.
           
           
             He
             gave
             himself
             for
             us
             that
             he
             might
             redeem
             us
             from
             all
             iniquity
             ,
             and
             purifie
             to
             himself
             a
             peculiar
             people
             zealous
             of
             good
             works
             ,
             Tit.
          
           2.
           14.
           
           If
           Christ
           had
           given
           himself
           thus
           far
           for
           all
           ,
           all
           would
           have
           been
           his
           Church
           and
           People
           .
           You
           will
           say
           ,
           Unbelief
           is
           the
           only
           Obstacle
           .
           I
           answer
           ,
           that
           if
           Christ
           had
           given
           himself
           for
           all
           ,
           that
           he
           might
           wash
           them
           as
           he
           washes
           the
           Church
           ,
           and
           redeem
           them
           from
           all
           iniquity
           as
           he
           redeems
           his
           peculiar
           ones
           ,
           there
           would
           have
           been
           no
           such
           thing
           as
           Unbelief
           left
           among
           men
           ;
           that
           Christ
           ,
           who
           
             washes
             out
             every
             spot
             and
             wrinkle
             ,
          
           would
           not
           have
           left
           Unbelief
           ;
           that
           Christ
           ,
           
             who
             redeems
             from
             all
             iniquity
          
           ,
           would
           not
           have
           left
           Unbelief
           ,
           no
           ,
           not
           in
           any
           one
           man's
           heart
           ;
           nay
           ,
           I
           may
           truly
           say
           ,
           he
           could
           not
           leave
           it
           there
           ,
           because
           he
           could
           not
           lose
           his
           end
           ,
           nor
           shed
           one
           drop
           of
           his
           Blood
           in
           vain
           .
           There
           are
           among
           men
           some
           chosen
           ones
           ,
           such
           as
           are
           
             chosen
             out
             from
             among
             men
          
           ,
           and
           
             chosen
             out
             of
             the
             World
             ,
             Joh.
          
           15.
           19.
           and
           Christ
           in
           his
           Death
           had
           a
           special
           eye
           upon
           these
           :
           Hence
           ,
           proportionably
           to
           their
           Election
           ,
           they
           are
           said
           to
           be
           
             redeemed
             from
             among
             men
             ,
             Rev.
          
           14.
           4.
           and
           
             redeemed
             out
             of
             every
             kindred
             and
             tongue
             and
             people
             and
          
           
           
             nation
             ,
             Rev.
          
           5.
           9.
           
           Now
           how
           is
           it
           possible
           that
           all
           men
           should
           be
           thus
           ▪
           redeemed
           ?
           Christ's
           Death
           as
           it
           respects
           all
           men
           ,
           redeems
           them
           (
           as
           I
           may
           so
           say
           )
           from
           among
           Devils
           ,
           for
           that
           it
           renders
           them
           capable
           of
           mercy
           which
           Devils
           are
           not
           ;
           but
           Christ's
           Death
           as
           it
           respects
           the
           Elect
           redeems
           them
           even
           
             from
             among
             men
          
           ,
           for
           that
           it
           procures
           Faith
           for
           them
           ,
           and
           thereby
           pulls
           them
           out
           of
           the
           unbelieving
           World
           ;
           and
           what
           is
           peculiar
           Redemption
           if
           this
           be
           not
           ?
           But
           you
           'l
           say
           these
           are
           said
           to
           be
           redeemed
           from
           among
           men
           ,
           not
           because
           Christ
           specially
           died
           for
           them
           above
           others
           ;
           but
           because
           these
           particularly
           applied
           his
           Death
           by
           Faith
           which
           others
           did
           not
           .
           I
           answer
           ,
           that
           either
           this
           Application
           by
           Faith
           was
           merited
           by
           Christ's
           Death
           or
           not
           ;
           if
           so
           ,
           then
           Christ
           redeemed
           them
           in
           a
           special
           manner
           ,
           because
           by
           his
           Death
           he
           impetrated
           Faith
           for
           them
           ,
           which
           he
           did
           not
           for
           all
           ;
           if
           not
           ,
           then
           they
           were
           redeemed
           from
           among
           men
           by
           themselves
           and
           their
           own
           free
           Will
           ,
           and
           not
           by
           Christ
           and
           his
           Death
           ,
           which
           (
           I
           tremble
           to
           think
           )
           puts
           the
           lye
           upon
           the
           Church
           triumphant
           ,
           who
           sing
           the
           new
           Song
           to
           the
           Lamb
           in
           these
           words
           ;
           
             Thou
             wast
             slain
             and
             hast
             redeemed
             us
             to
             God
             by
             thy
             blood
             out
             of
             every
          
           
           
             kindred
             &
             tongue
             &
             people
             &
             nation
             ,
             Rev.
          
           5.
           9.
           
           How
           can
           that
           Blood
           of
           Christ
           ,
           which
           merited
           alike
           for
           all
           men
           ,
           redeem
           one
           man
           from
           another
           ?
           How
           can
           it
           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
           ●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
           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
             through
             thy
             truth
             ,
             Joh.
          
           17.
           17.
           for
           their
           Perseverance
           ,
           
             Keep
             them
             through
             thine
             own
             name
             ,
          
           Ver.
           11.
           and
           for
           their
           Glory
           ,
           
             I
             will
             that
             they
             be
             with
             me
             where
             I
             am
             to
             behold
             my
             glory
             ,
          
           Ver.
           24.
           
           And
           what
           he
           spake
           for
           them
           by
           his
           oral
           Intercession
           on
           Earth
           ,
           that
           he
           speaks
           for
           them
           by
           his
           real
           Intercession
           in
           Heaven
           .
           Thus
           Christ
           doth
           in
           a
           special
           manner
           intercede
           for
           the
           Elect
           ,
           which
           proves
           that
           he
           died
           for
           them
           in
           a
           special
           manner
           ;
           because
           his
           Intercession
           is
           but
           the
           presenting
           of
           the
           Merits
           of
           his
           
           Death
           to
           his
           Father
           in
           Heaven
           .
        
         
           7.
           
           I
           argue
           from
           the
           Event
           following
           upon
           Christ's
           Death
           ;
           some
           men
           do
           believe
           ,
           when
           others
           draw
           back
           ,
           and
           whence
           comes
           this
           distinguishing
           Faith
           ?
           either
           it
           comes
           merely
           of
           Man's
           Free-will
           ,
           or
           of
           God's
           free
           Grace
           ;
           if
           we
           say
           the
           first
           ,
           't
           is
           the
           very
           mire
           and
           dirt
           of
           Pelagianism
           ,
           't
           is
           to
           set
           up
           Free-will
           as
           an
           Idol
           to
           cast
           lots
           upon
           Christ's
           Blood
           ,
           whether
           any
           one
           person
           in
           the
           World
           shall
           be
           saved
           thereby
           or
           not
           :
           If
           we
           say
           the
           latter
           ,
           then
           God
           and
           Christ
           had
           a
           special
           eye
           upon
           some
           above
           others
           ;
           for
           God
           ordained
           ,
           that
           Christ
           should
           be
           the
           grand
           Medium
           to
           Salvation
           ,
           and
           that
           Faith
           should
           be
           the
           only
           way
           to
           Christ
           :
           If
           then
           he
           gave
           Christ
           for
           all
           ,
           and
           Faith
           but
           to
           some
           ,
           it
           is
           because
           he
           did
           in
           a
           special
           way
           intend
           their
           Salvation
           ,
           and
           consequently
           Christ
           (
           who
           came
           to
           do
           his
           Fathers
           Will
           )
           had
           in
           his
           Death
           a
           special
           respect
           to
           them
           .
        
         
           8.
           
           I
           argue
           from
           the
           special
           Expressions
           in
           Scripture
           :
           As
           the
           Death
           of
           Christ
           is
           set
           out
           there
           in
           words
           of
           universality
           ,
           so
           it
           is
           set
           out
           there
           in
           words
           of
           special
           peculiarity
           .
           
             Christ
             died
             for
             the
             elect
             ,
             Rom.
          
           8.
           33
           ,
           34.
           
             died
             for
             the
             children
             of
             God
             scattered
             abroad
             ,
             Joh.
          
           11.
           52.
           
             gave
             himself
             for
             the
             Church
          
           ,
           
           Eph.
           5.
           25.
           
             gave
             himself
             for
             a
             peculiar
             people
             ,
             Tit.
          
           2.
           14.
           
             laid
             down
             his
             life
             for
             the
             sheep
             ,
             Joh.
          
           10.
           15.
           
             sanctified
             himself
             for
             the
             given
             ones
             ,
             Joh.
          
           17.
           9.
           and
           19.
           
             purchased
             the
             church
             with
             his
             own
             blood
             ,
             Acts
          
           20.
           28.
           
             redeemed
             a
             people
             from
             among
             men
             ,
             Rev.
          
           14.
           4.
           
             is
             a
             Jesus
             to
             his
             own
             people
             ,
             Matth.
          
           1.
           21.
           
             and
             a
             saviour
             to
             his
             own
             body
             ,
             Eph.
          
           5.
           23.
           
           And
           is
           there
           no
           Emphasis
           of
           Love
           ?
           Are
           there
           no
           strains
           of
           free
           Grace
           ?
           Is
           there
           no
           import
           of
           singular
           respect
           and
           affection
           in
           all
           these
           Expressions
           ?
           We
           cannot
           say
           so
           without
           dispiriting
           the
           Scripture
           :
           Experience
           it self
           tells
           us
           ,
           that
           all
           are
           not
           Christ's
           Elect
           ,
           Children
           ,
           Church
           ,
           peculiar
           People
           ,
           Sheep
           ,
           given
           Ones
           ,
           Body
           ,
           &
           redeemed
           Ones
           from
           among
           men
           ;
           wherefore
           when
           the
           Scripture
           saith
           that
           he
           died
           for
           these
           ,
           it
           imports
           that
           he
           died
           for
           them
           in
           a
           peculiar
           manner
           .
           But
           you
           'l
           say
           ,
           These
           Scriptures
           speak
           rather
           of
           the
           Application
           of
           Christ's
           Death
           ,
           than
           the
           Impetration
           ;
           and
           though
           the
           Impetration
           be
           equally
           for
           all
           ,
           yet
           the
           Application
           is
           proper
           to
           Believers
           only
           .
           I
           answer
           ,
           that
           if
           those
           Phrases
           ,
           
             of
             dying
             for
             the
             elect
             or
             children
             of
             God
             ,
             giving
             himself
             for
             a
             church
             or
             peculiar
             People
             ,
             laying
             down
             his
             life
             for
             his
             sheep
             ,
             purchasing
             the
             Church
             with
             his
             blood
             ,
          
           and
           
             sanctifying
             himself
             for
             the
             given
             ones
             ,
          
           do
           not
           
           import
           Impetration
           ,
           I
           know
           not
           what
           can
           import
           it
           .
           You
           will
           reply
           ,
           that
           these
           Expressions
           import
           not
           Impetration
           as
           it
           is
           barely
           and
           nakedly
           in
           it self
           ,
           but
           as
           it
           hath
           Application
           following
           upon
           it
           ,
           and
           this
           is
           the
           Emphasis
           of
           them
           :
           But
           if
           these
           Expressions
           import
           Impetration
           with
           Application
           following
           upon
           it
           ,
           whether
           doth
           that
           Application
           follow
           upon
           Impetration
           as
           a
           fruit
           thereof
           or
           not
           ;
           if
           so
           ,
           then
           Christ
           merited
           that
           Application
           for
           the
           Elect
           ,
           and
           consequently
           died
           in
           a
           special
           manner
           for
           them
           ;
           if
           not
           ,
           then
           there
           is
           no
           Emphasis
           of
           special
           Love
           &
           Grace
           in
           all
           those
           expressions
           of
           his
           
             dying
             ,
             giving
             himself
             ,
             sanctifying
             himself
             and
             laying
             down
             his
             life
          
           for
           them
           :
           for
           there
           was
           no
           Merit
           in
           all
           this
           to
           procure
           the
           Application
           of
           his
           Death
           unto
           them
           .
           But
           let
           us
           further
           enquire
           ,
           what
           these
           Elect
           Children
           ,
           Church
           ,
           peculiar
           People
           ,
           Sheep
           ,
           given
           ones
           and
           redeemed
           ones
           from
           among
           men
           were
           before
           or
           without
           the
           Purchase
           made
           by
           Christ
           ;
           were
           these
           Elect
           called
           and
           justified
           without
           Christ
           or
           not
           ?
           If
           so
           ,
           why
           did
           he
           die
           for
           them
           ?
           If
           not
           ,
           then
           he
           died
           for
           them
           that
           they
           might
           be
           so
           called
           and
           justified
           .
           Were
           these
           children
           meritoriously
           begotten
           by
           Christ's
           Blood
           or
           not
           ?
           If
           so
           ,
           then
           that
           Blood
           did
           
           more
           for
           them
           than
           for
           others
           ;
           if
           not
           ,
           then
           they
           were
           not
           the
           Seed
           of
           Christ.
           Was
           that
           Church
           an
           actual
           Church
           before
           or
           without
           Christ's
           purchase
           ?
           or
           was
           it
           a
           Church
           in
           his
           Intention
           ?
           If
           an
           actual
           Church
           ,
           what
           need
           he
           purchase
           it
           ?
           If
           a
           Church
           in
           intention
           ,
           then
           the
           special
           design
           of
           his
           Death
           was
           to
           make
           it
           an
           actual
           Church
           .
           Was
           that
           peculiar
           People
           such
           without
           the
           Merit
           of
           Christ's
           Death
           or
           not
           ?
           If
           so
           ,
           why
           did
           he
           give
           himself
           for
           it
           ?
           If
           not
           ,
           then
           he
           gave
           himself
           for
           it
           that
           it
           might
           be
           such
           .
           Were
           those
           Sheep
           brought
           into
           Christs
           fold
           without
           his
           Death
           or
           not
           ?
           If
           so
           ,
           why
           did
           he
           lay
           down
           his
           life
           for
           them
           ?
           If
           not
           ,
           he
           laid
           it
           down
           to
           bring
           them
           thither
           .
           Were
           those
           given
           Ones
           actually
           sanctified
           without
           the
           virtue
           of
           Christs
           Sacrifice
           or
           not
           ?
           If
           so
           ,
           then
           why
           did
           he
           sanctifie
           himself
           for
           them
           ?
           If
           not
           ,
           then
           he
           sanctified
           himself
           for
           them
           ,
           that
           they
           might
           be
           sanctified
           .
           Were
           those
           redeemed
           from
           among
           men
           redeemed
           by
           Christ
           or
           not
           ?
           If
           so
           ,
           then
           he
           redeemed
           them
           in
           a
           special
           manner
           ;
           if
           not
           ,
           then
           they
           are
           the
           redeemed
           ones
           of
           their
           own
           Free-will
           .
           But
           let
           the
           Texts
           themselves
           breath
           forth
           their
           own
           native
           strains
           of
           Love
           and
           Grace
           ;
           he
           so
           died
           for
           the
           Elect
           as
           
             to
             effectually
             call
             and
             actually
             justifie
             them
             ,
             Rom.
          
           8.
           30
           ,
           33.
           he
           
           so
           died
           for
           his
           Children
           as
           to
           
             gather
             them
             together
             into
             one
          
           ,
           one
           Faith
           on
           Earth
           and
           one
           fruition
           in
           Heaven
           ,
           Joh.
           11.
           52.
           he
           so
           gave
           himself
           for
           the
           Church
           ,
           as
           
             to
             make
             it
             a
             glorious
             Church
             without
             spot
             or
             wrinkle
             ,
             Eph.
          
           5.
           25
           ,
           27.
           he
           so
           gave
           himself
           for
           his
           People
           as
           
             to
             make
             them
             his
             peculiar
             ones
             ,
             Tit.
          
           2.
           14.
           he
           so
           laid
           down
           his
           life
           for
           his
           Sheep
           
             as
             to
             bring
             them
             into
             his
             fold
             ,
             and
             make
             them
             hear
             his
             voice
             ,
             Joh.
          
           10.
           15
           ,
           16.
           he
           so
           sanctified
           himself
           for
           the
           given
           ones
           as
           
             to
             sanctifie
             them
             through
             the
             truth
             ,
             Joh.
          
           17.
           19.
           he
           so
           redeemed
           his
           chosen
           Ones
           from
           among
           men
           as
           
             to
             make
             them
             first
             fruits
             to
             God
             and
             the
             Lamb
             ,
             Rev.
          
           14.
           4.
           
           In
           all
           these
           special
           Scriptures
           ,
           it
           evidently
           appears
           that
           Christ
           in
           his
           Death
           had
           a
           special
           respect
           to
           his
           Elect.
           Wherefore
           I
           will
           shut
           up
           all
           with
           that
           of
           an
           Ancient
           ,
           
             Etsi
             Christus
             pro
             omnibus
             mortuus
          
           
           
             est
             ,
             pro
             nobis
             tamen
             specialiter
             passus
             est
             ,
             quia
             pro
             Ecclesia
             passus
             est
             .
          
        
      
       
         
           CHAP.
           IX
           .
           
             Of
             the
             Work
             of
             Conversion
          
           .
        
         
           HAving
           passed
           over
           Redemption
           ,
           I
           come
           to
           Conversion
           ;
           there
           we
           had
           Christ
           formed
           in
           the
           Womb
           ,
           here
           we
           have
           
           him
           formed
           in
           the
           Heart
           ;
           there
           we
           had
           Christ
           coming
           in
           the
           Flesh
           and
           working
           miracles
           on
           mens
           Bodies
           ,
           here
           we
           have
           him
           coming
           in
           the
           Spirit
           and
           working
           miracles
           in
           mens
           Souls
           ;
           there
           we
           had
           Christ
           pouring
           forth
           his
           Blood
           and
           reconciling
           us
           to
           God's
           Justice
           ,
           here
           we
           have
           him
           pouring
           forth
           his
           Spirit
           and
           reconciling
           us
           to
           God's
           Holiness
           .
           Now
           in
           my
           discourse
           touching
           Conversion
           ,
           I
           shall
           reduce
           all
           to
           3.
           
           Quaeries
           .
        
         
           
             1.
             
             What
             is
             Mans
             state
             before
             Conversion
             ?
          
           
             2.
             
             What
             is
             the
             Nature
             of
             the
             Work
             ?
          
           
             3.
             
             Who
             is
             the
             Worker
             thereof
             ?
          
        
         
           In
           the
           first
           we
           shall
           meet
           with
           the
           extreme
           Necessity
           of
           the
           work
           ,
           in
           the
           second
           with
           the
           intrinsecal
           Excellency
           thereof
           ,
           and
           in
           the
           third
           with
           the
           Power
           and
           Grace
           of
           the
           great
           Agent
           .
        
         
           1.
           
           What
           is
           Man's
           State
           before
           Conversion
           ?
           I
           mean
           Man
           fallen
           ,
           for
           Man
           standing
           needed
           no
           Conversion
           ;
           and
           this
           I
           shall
           consider
           two
           ways
           .
        
         
           
             1.
             
             What
             it
             is
             in
             general
             in
             relation
             to
             the
             whole
             Man
             ?
          
           
             2.
             
             What
             it
             is
             in
             particular
             in
             relation
             to
             the
             several
             parts
             of
             Man
             ?
          
        
         
           1.
           
           What
           it
           is
           in
           general
           ?
           and
           this
           I
           shall
           open
           in
           two
           things
           .
        
         
           
             1.
             
             'T
             is
             a
             State
             of
             Estrangement
             from
             God.
             
          
           
             
             2.
             
             'T
             is
             a
             State
             of
             Enmity
             against
             God.
             
          
        
         
           1.
           
           'T
           is
           a
           State
           of
           Estrangement
           from
           God
           ;
           a
           natural
           Man
           is
           
             estranged
             from
             the
             womb
             ,
             Psal.
          
           58.
           3.
           
             without
             God
             in
             the
             world
             ,
             Eph.
          
           2.
           12.
           
           God
           is
           all
           round
           about
           him
           in
           the
           witnessing
           Creatures
           ,
           and
           yet
           he
           is
           without
           God
           in
           the
           World
           ;
           God
           is
           in
           him
           in
           the
           Lamp
           of
           Conscience
           ,
           &
           yet
           he
           is
           without
           God
           in
           his
           Heart
           ,
           for
           there
           he
           saith
           ,
           
             There
             is
             no
             God
             ,
             Psal.
          
           14.
           1.
           
           Which
           way
           soever
           God
           comes
           forth
           to
           meet
           him
           ,
           whether
           from
           Mount
           Sinai
           in
           the
           fiery
           Law
           ,
           or
           from
           Mount
           Sion
           in
           Gospel-charms
           of
           free
           Grace
           ,
           still
           he
           flies
           away
           from
           God's
           presence
           ;
           and
           if
           God
           pursue
           after
           him
           ,
           he
           'l
           say
           to
           God
           in
           plain
           Terms
           ,
           
             Depart
             from
             me
             ,
             Job
          
           .
           21.
           14.
           and
           if
           any
           reliques
           of
           light
           will
           not
           depart
           ,
           but
           stay
           behind
           in
           his
           heart
           ,
           he
           
             shuts
             them
             up
             in
             the
             prison
             of
             unrighteousness
             ,
             Rom.
          
           1.
           18.
           
           His
           Ubi
           is
           with
           Cain
           in
           Nod
           the
           Land
           of
           wandring
           and
           demigration
           ,
           and
           with
           the
           Prodigal
           in
           a
           far
           Country
           ,
           where
           he
           is
           
             far
             off
             from
             God
             ,
             Psal.
          
           73.
           27.
           and
           God
           
             far
             off
             from
             him
             ,
             Prov.
          
           15.
           29.
           
           &
           if
           ever
           he
           be
           saved
           ,
           he
           must
           be
           
             brought
             from
             far
             ,
             Isai.
          
           43.
           6.
           
           Now
           upon
           a
           distinct
           View
           this
           is
           a
           deplorable
           Condition
           ;
           for
        
         
           1.
           
           A
           natural
           Man
           being
           estranged
           from
           God
           the
           Fountain
           of
           Life
           ,
           must
           
           needs
           be
           a
           dead
           Man
           ,
           
             dead
             in
             sins
             and
             trespasses
             ,
             Eph.
          
           2.
           1.
           because
           alienated
           from
           the
           Life
           of
           God
           ;
           he
           is
           not
           only
           as
           the
           man
           in
           the
           Gospel
           ,
           
             half
             dead
             ,
             Luk.
          
           10.
           30.
           
           (
           who
           is
           there
           set
           forth
           not
           as
           a
           figure
           of
           Original
           Corruption
           ,
           but
           as
           an
           Object
           of
           Charity
           ,
           as
           is
           very
           evident
           by
           the
           scope
           of
           the
           Parable
           ,
           which
           is
           ushered
           in
           with
           that
           Question
           ,
           
             And
             who
             is
             my
             neighbour
          
           ,
           Ver.
           29
           ?
           and
           at
           last
           closed
           up
           with
           the
           like
           ,
           
             Which
             of
             the
             three
             was
             neighbour
             to
             him
          
           Ver.
           36
           ?
           )
           but
           he
           is
           altogether
           dead
           in
           Spirituals
           ;
           there
           are
           no
           true
           vital
           Spirits
           of
           Faith
           in
           him
           ,
           no
           true
           motions
           of
           Obedience
           ,
           no
           pulse
           of
           heavenly
           Affections
           ,
           no
           breath
           of
           Spiritual
           Prayer
           ,
           no
           taste
           of
           the
           Gospel-wine
           and
           Marrow
           ,
           no
           feeling
           of
           all
           that
           massy
           Sin
           and
           Wrath
           which
           lies
           upon
           him
           ;
           all
           his
           Life
           is
           a
           Death-wandering
           ,
           all
           his
           rest
           is
           in
           the
           Congregation
           of
           the
           dead
           ,
           Prov.
           21.
           16.
           
           Give
           him
           all
           the
           Statures
           of
           natural
           Excellencies
           ,
           strew
           him
           over
           with
           the
           flowers
           of
           sweetest
           Morality
           ,
           and
           spangle
           him
           with
           the
           Notions
           of
           sublime
           Theology
           ,
           yet
           still
           he
           is
           but
           a
           dead
           man
           ,
           his
           Soul
           a
           dead
           Soul
           ,
           his
           Faith
           a
           dead
           Faith
           ,
           his
           Works
           dead
           works
           ,
           and
           his
           Hopes
           and
           Comfors
           but
           as
           the
           giving
           up
           of
           the
           Ghost
           .
           But
           you
           'l
           say
           ,
           Is
           not
           Man
           
           a
           living
           Creature
           ?
           Hath
           he
           not
           a
           Reason
           and
           reliques
           of
           Light
           in
           it
           ?
           Hath
           he
           not
           a
           free
           Will
           and
           Seeds
           of
           Moral
           Vertue
           in
           it
           ?
           And
           why
           then
           do
           you
           call
           him
           dead
           ?
           I
           answer
           ;
           Man
           is
           a
           living
           Creature
           ,
           alive
           in
           Naturals
           ,
           but
           dead
           in
           Spirituals
           ;
           he
           hath
           a
           Reason
           ,
           but
           ,
           because
           there
           is
           
             no
             light
             of
             life
          
           in
           it
           ,
           't
           is
           but
           a
           dead
           Reason
           ;
           his
           reliques
           of
           Light
           argue
           no
           more
           Spiritual
           Life
           in
           him
           ,
           than
           knowledge
           doth
           in
           Devils
           ;
           he
           hath
           a
           free
           Will
           ,
           but
           for
           want
           of
           
             the
             freedom
             indeed
          
           ,
           't
           is
           only
           
             free
             among
             the
             dead
          
           ,
           I
           mean
           ,
           to
           this
           or
           that
           carnal
           or
           natural
           Work
           ,
           and
           not
           to
           the
           Will
           of
           God
           ;
           he
           hath
           some
           Seeds
           of
           Moral
           Vertue
           in
           him
           ,
           but
           alas
           !
           these
           are
           of
           too
           low
           an
           Extraction
           to
           be
           any
           Particles
           of
           spiritual
           Life
           .
           Mere
           Moral
           Vertues
           are
           by
           God's
           blessing
           on
           humane
           Industry
           struck
           as
           sparks
           out
           of
           natural
           Principles
           ,
           but
           Spiritual
           Life
           is
           a
           Fire
           dropt
           down
           from
           Heaven
           into
           the
           Heart
           ;
           mere
           Moral
           Vertues
           descending
           but
           from
           natural
           Principles
           never
           ascend
           up
           to
           God
           as
           their
           end
           ,
           but
           Spiritual
           Life
           as
           it
           is
           originally
           born
           of
           God
           ,
           so
           it
           is
           ultimately
           terminated
           in
           him
           .
           Wherefore
           a
           man
           may
           be
           naturally
           ,
           nay
           morally
           alive
           ,
           and
           yet
           be
           spiritually
           dead
           .
        
         
           2.
           
           A
           natural
           Man
           being
           estranged
           from
           
           God
           ,
           who
           is
           an
           infinite
           Spirit
           ,
           must
           needs
           be
           Flesh
           :
           Thus
           God
           calls
           the
           Men
           of
           the
           old
           World
           
             flesh
             ,
             Gen.
          
           6.
           3.
           thus
           our
           Saviour
           sets
           out
           Regeneration
           by
           its
           opposite
           ,
           
             That
             which
             is
             born
             of
             the
             flesh
             is
             flesh
             ,
             and
             that
             which
             is
             born
             of
             the
             Spirit
             is
             spirit
             ,
             Joh.
          
           3.
           6.
           
           As
           the
           Body
           separate
           from
           the
           Soul
           is
           Flesh
           ,
           such
           as
           moulders
           into
           Dust
           ,
           and
           putrifies
           into
           Worms
           ;
           so
           the
           Soul
           separate
           from
           God
           is
           Flesh
           too
           ,
           such
           as
           turns
           into
           the
           Dust
           of
           earthly
           things
           ,
           and
           rots
           in
           those
           Lusts
           which
           breed
           the
           never-dying
           Worm
           in
           Hell
           ;
           neither
           is
           this
           Flesh
           only
           in
           the
           lower
           Rooms
           of
           the
           Soul
           ,
           but
           in
           the
           upmost
           Faculties
           of
           Reason
           and
           Will.
           In
           the
           Reason
           there
           is
           the
           
             cankred
             flesh
          
           of
           Errors
           and
           Heresies
           ,
           and
           in
           the
           Will
           there
           is
           the
           
             dead
             flesh
          
           of
           Impotency
           ,
           and
           the
           
             proud
             flesh
          
           of
           Obstinacy
           against
           the
           Will
           of
           God.
           Hence
           the
           Apostle
           tells
           us
           of
           a
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             a
             mind
             of
             flesh
             ,
             Col.
          
           2.
           18.
           and
           of
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             wills
             of
             flesh
             ,
             Eph.
          
           2.
           3.
           
           And
           therefore
           the
           true
           Circumcision
           is
           
             in
             the
             heart
             and
             in
             the
             spirit
             ,
             Rom.
          
           2.
           29.
           even
           in
           the
           highest
           Faculties
           and
           Powers
           of
           the
           Soul.
           
        
         
           3.
           
           A
           natural
           Man
           being
           estranged
           from
           God
           ,
           who
           is
           the
           Beauty
           of
           Holiness
           ,
           must
           needs
           be
           very
           impure
           ;
           he
           is
           
             filthy
             or
             stinking
             ,
             Psal.
          
           14.
           3.
           
             an
             unclean
             thing
             ,
             Joh
          
           14.
           4.
           
           he
           lies
           polluted
           in
           his
           blood
           ,
           with
           a
           Leprosie
           in
           his
           head
           ,
           and
           a
           Plague
           in
           his
           heart
           ,
           clothed
           in
           filthy
           rags
           of
           Sin
           ,
           and
           rolling
           in
           the
           mire
           and
           vomit
           of
           Corruption
           ;
           so
           great
           is
           his
           filthiness
           and
           superfluity
           of
           naughtiness
           ,
           that
           he
           taints
           whatsoever
           he
           touches
           ;
           his
           very
           Prayers
           are
           an
           abomination
           ,
           and
           his
           Services
           as
           dung
           before
           God
           :
           Neither
           is
           this
           pollution
           only
           in
           the
           sensitive
           Soul
           but
           also
           in
           the
           rational
           ,
           there
           is
           
             filthiness
             of
             spirit
          
           ,
           2
           Cor.
           7.
           1.
           
             and
             disilement
             in
             the
             very
             mind
             and
             conscience
             ,
             Tit.
          
           1.
           15.
           there
           is
           no
           sound
           part
           ,
           but
           all
           over
           wounds
           and
           bruises
           and
           putrifying
           sores
           .
        
         
           4.
           
           A
           natural
           Man
           being
           estranged
           from
           God
           ,
           who
           is
           Jehovah
           or
           Beingness
           ,
           must
           needs
           be
           a
           very
           Nullity
           in
           spirituals
           .
           If
           a
           Creature
           be
           separate
           from
           the
           God
           of
           Nature
           ,
           't
           is
           a
           Nullity
           in
           naturals
           ;
           and
           if
           a
           rational
           Creature
           be
           separate
           from
           the
           God
           of
           Grace
           ,
           he
           is
           a
           Nullity
           in
           spirituals
           .
           Sure
           ,
           if
           he
           were
           any
           thing
           at
           all
           ,
           he
           might
           speak
           or
           think
           ,
           but
           he
           can
           do
           neither
           :
           As
           running
           a
           fountain
           of
           Words
           as
           his
           tongue
           is
           ,
           he
           
             cannot
             say
             ,
             Jesus
             is
             the
             Lord
             ,
          
           1
           Cor.
           12.
           3.
           and
           as
           swarming
           a
           Hive
           of
           Thoughts
           as
           his
           Heart
           is
           ,
           he
           
             cannot
             think
             any
             thing
             as
             of
             himself
             ,
          
           2
           Cor.
           3.
           5.
           
           The
           great
           Apostle
           gives
           a
           double
           account
           of
           himself
           ,
           an
           account
           
           what
           he
           is
           in
           himself
           ,
           
             I
             am
             nothing
          
           ,
           saith
           he
           ,
           2
           Cor.
           12.
           11.
           and
           an
           account
           what
           he
           is
           by
           Grace
           ,
           
             by
             the
             grace
             of
             God
             I
             am
             what
             I
             am
             ,
          
           1
           Cor.
           15.
           10.
           all
           his
           nothingness
           is
           in
           and
           of
           himself
           ,
           and
           all
           his
           spiritual
           essence
           is
           in
           and
           of
           Grace
           .
           A
           mere
           Natural
           man
           is
           nothing
           in
           Spirituals
           ,
           
             his
             eyes
             are
             on
             that
             which
             is
             not
             ,
             Prov.
          
           23.
           5.
           
             his
             joy
             is
             in
             a
             thing
             of
             nought
             ,
             Amos
          
           6.
           13.
           and
           all
           the
           false
           Gods
           in
           his
           heart
           are
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             nihilitates
             ,
             nothingnesses
             ,
             Psal.
          
           96.
           5.
           
           As
           they
           are
           Creatures
           in
           the
           World
           ,
           they
           are
           Beings
           ,
           but
           as
           they
           are
           Idols
           in
           his
           〈◊〉
           ,
           they
           are
           nothing
           ,
           nothing
           to
           make
           a
           God
           of
           ,
           and
           he
           ,
           who
           makes
           them
           such
           ,
           is
           like
           unto
           them
           ,
           even
           nothing
           in
           Spirituals
           .
        
         
           2.
           
           'T
           is
           a
           State
           of
           Enmity
           against
           God
           ;
           he
           is
           not
           only
           a
           Stranger
           but
           
             an
             enemy
             too
             ,
             Col.
          
           1.
           21.
           nay
           ,
           which
           is
           more
           ,
           his
           carnal
           Mind
           is
           
             enmity
             against
             God
             ,
             Rom.
          
           8.
           7.
           
           Enmity
           is
           irreconcileable
           ,
           it
           is
           not
           subject
           to
           the
           Law
           of
           God
           ,
           neither
           indeed
           can
           be
           ,
           not
           unless
           the
           Enmity
           be
           slain
           in
           it
           ;
           nay
           ,
           further
           the
           Apostle
           call
           the
           Gentiles
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             haters
             of
             God
             ,
             Rom.
          
           1.
           30.
           and
           Hatred
           is
           Enmity
           boiled
           up
           to
           the
           height
           .
           Hatred
           (
           saith
           the
           Philosopher
           )
           seeks
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           the
           Not-being
           of
           the
           thing
           hated
           ;
           and
           such
           is
           man's
           Wickedness
           that
           strikes
           as
           it
           were
           
           at
           the
           Life
           and
           Being
           of
           God
           ,
           it
           had
           rather
           that
           God
           should
           not
           be
           ,
           than
           that
           Lusts
           should
           be
           restrained
           .
           The
           Scripture
           sets
           out
           some
           grand
           Enemies
           as
           opposing
           God
           openly
           and
           upon
           the
           Stage
           of
           the
           World
           ,
           and
           by
           what
           they
           did
           openly
           ,
           we
           may
           discern
           what
           spirit
           and
           mystery
           of
           Iniquity
           is
           working
           in
           every
           Natural
           man's
           heart
           secretly
           ;
           there
           is
           in
           him
           some
           of
           the
           
             corrupt
             flesh
          
           of
           the
           old
           World
           ;
           somewhat
           of
           
           Pharaoh's
           spirit
           ,
           which
           secretly
           saith
           ,
           
             Who
             is
             the
             Lord
             that
             I
             should
             obey
             his
             voice
             ?
          
           Somewhat
           of
           the
           bloody
           Jew
           ,
           which
           is
           ready
           
             to
             crucifie
             the
             Son
             of
             God
             afresh
             ,
             and
             trample
             his
             precious
             blood
             under-foot
          
           ;
           somewhat
           of
           the
           proud
           Antichrist
           ,
           
             the
             man
             of
             sin
             ,
             which
             exalts
             it self
             above
             God
             ,
          
           it
           s
           own
           Reason
           above
           the
           Wisdom
           of
           God
           ,
           and
           its
           own
           Will
           above
           the
           Will
           of
           God.
           The
           very
           same
           Venom
           and
           Poyson
           of
           Enmity
           ,
           which
           the
           Grand
           Enemies
           of
           God
           pour
           out
           openly
           ,
           privily
           lurks
           and
           works
           in
           every
           Natural
           Man.
           
        
         
           Thus
           in
           general
           ,
           Man's
           State
           is
           Estrangement
           and
           Enmity
           .
           But
           to
           procede
           .
        
         
           2.
           
           What
           is
           Man's
           State
           in
           particular
           ,
           in
           relation
           to
           his
           several
           parts
           ?
           Now
           here
           the
           same
           Estrangement
           and
           Enmity
           shews
           forth
           it self
           according
           to
           the
           Nature
           of
           each
           part
           .
        
         
         
           1.
           
           As
           for
           the
           Understanding
           ,
           't
           is
           turned
           away
           from
           God
           ,
           the
           first
           and
           essential
           Truth
           ,
           and
           so
           become
           a
           Forge
           of
           lying
           Vanities
           ;
           't
           is
           turned
           away
           from
           God
           the
           first
           and
           essential
           Light
           ,
           and
           so
           become
           
             a
             dark
             place
          
           ,
           nay
           ,
           
             darkness
             it self
             ,
             Eph.
          
           5.
           8.
           and
           
             if
             the
             light
             be
             darkness
             ,
             how
             great
             is
             that
             darkness
             ?
          
           So
           great
           it
           is
           ,
           that
           a
           Natural
           man
           sets
           an
           higher
           estimate
           on
           the
           Follies
           of
           Time
           than
           on
           the
           Blessedness
           of
           Eternity
           ,
           and
           rates
           the
           broken
           Cisterns
           above
           the
           Fountain
           of
           living
           waters
           .
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             the
             souly
             man
          
           ,
           who
           hath
           nothing
           but
           a
           rational
           Soul
           ,
           the
           Spirit
           of
           a
           mere
           man
           in
           him
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             receiveth
             not
             the
             things
             of
             the
             Spirit
             of
             God
             ,
          
           2
           Cor.
           2.
           14.
           
           One
           would
           think
           that
           all
           Truths
           should
           be
           welcome
           to
           a
           rational
           Soul
           ,
           and
           above
           all
           ,
           the
           Mysteries
           of
           Heaven
           ;
           but
           he
           receiveth
           them
           not
           .
           And
           this
           the
           Apostle
           lays
           down
           distinctly
           ;
           
             The
             spirit
             of
             man
             knows
             the
             things
             of
             man
             ,
          
           because
           they
           are
           within
           his
           own
           Line
           ;
           but
           
             the
             things
             of
             God
             are
             only
             known
             by
             the
             Spirit
             of
             God
             ,
          
           because
           they
           are
           above
           the
           Sphere
           of
           natural
           Reason
           .
           As
           the
           things
           of
           Man
           are
           above
           the
           Sphere
           of
           Sense
           ,
           so
           the
           things
           of
           God
           are
           above
           the
           Sphere
           of
           Reason
           ;
           and
           yet
           as
           if
           they
           were
           below
           it
           ,
           the
           Natural
           man
           counts
           them
           foolishness
           ,
           
           which
           evinces
           an
           extreme
           foolishness
           in
           his
           own
           heart
           ;
           he
           is
           not
           a
           Man
           ,
           not
           an
           understanding
           Creature
           in
           Spirituals
           .
           Agur
           is
           a
           Brute
           in
           his
           own
           eyes
           ,
           I
           
             have
             not
             the
             understanding
             of
             a
             man
             ,
          
           saith
           he
           ,
           Prov.
           30.
           2.
           
           The
           Apostle
           proving
           all
           under
           sin
           ,
           asserts
           that
           there
           is
           
             none
             that
             understandeth
             ,
             Rom.
          
           3.
           11.
           
           Millions
           of
           ratinal
           Creatures
           in
           the
           World
           ,
           and
           yet
           there
           is
           
             none
             that
             understandeth
          
           ;
           and
           his
           proof
           is
           invincible
           ,
           there
           is
           
             none
             that
             seeketh
             after
             God
          
           ,
           which
           sure
           would
           be
           done
           ,
           if
           there
           were
           any
           spark
           of
           spiritual
           Understanding
           in
           him
           .
           'T
           is
           true
           there
           may
           be
           a
           mass
           of
           Notions
           in
           a
           man
           unconverted
           ,
           but
           not
           a
           dram
           of
           spiritual
           Knowledge
           .
           
             Seeing
             he
             sees
             not
          
           ;
           he
           sees
           the
           things
           of
           God
           in
           the
           image
           or
           picture
           of
           the
           Letter
           ,
           but
           he
           sees
           them
           not
           in
           their
           liveliness
           and
           inward
           Glory
           :
           Just
           as
           the
           carnal
           Israelites
           who
           saw
           their
           Manna
           and
           Sacrifices
           only
           in
           the
           outside
           ,
           but
           saw
           not
           Christ
           in
           them
           ;
           or
           as
           those
           false
           Seekers
           ,
           of
           whom
           Christ
           saith
           ,
           
             Ye
             seek
             me
             not
             because
             ye
             saw
             the
             miracles
             ,
             but
             because
             ye
             did
             eat
             of
             the
             loaves
             and
             were
             filled
             ,
             Joh.
          
           6.
           26.
           
           There
           was
           a
           Miracle
           in
           those
           very
           Loaves
           ,
           but
           they
           saw
           only
           the
           carnal
           and
           grosser
           part
           of
           the
           Miracle
           ,
           and
           not
           the
           Glory
           and
           Power
           
           of
           Christ's
           Deity
           sparkling
           out
           in
           it
           .
           An
           Unconverted
           man
           knows
           nothing
           as
           he
           ought
           to
           know
           it
           ;
           no
           ,
           not
           in
           the
           midst
           of
           his
           notions
           ,
           there
           is
           no
           savouring
           ,
           tasting
           or
           practical
           Knowledge
           in
           him
           ,
           nothing
           but
           a
           husk
           ,
           shell
           or
           form
           of
           Knowledg
           ,
           and
           in
           the
           midst
           thereof
           a
           real
           enmity
           against
           the
           things
           known
           .
           Whilest
           the
           light
           of
           Truth
           shines
           only
           in
           the
           Notion
           ,
           he
           likes
           it
           well
           enough
           ;
           but
           if
           it
           waken
           Conscience
           ,
           check
           Lust
           ,
           press
           Duty
           ,
           or
           any
           way
           offer
           to
           assume
           its
           Supremacy
           in
           his
           heart
           or
           life
           ,
           he
           instantly
           hates
           it
           as
           an
           enemy
           .
        
         
           2.
           
           As
           for
           the
           Will
           ,
           the
           Principle
           of
           Freedom
           ,
           't
           is
           turn'd
           from
           God
           the
           
             primum
             liberum
          
           ,
           and
           from
           his
           service
           the
           
             vera
             libertas
          
           ;
           and
           so
           it
           is
           become
           
             servum
             arbitrium
          
           ,
           an
           arrant
           Slave
           ,
           bound
           
             in
             the
             bonds
             of
             iniquity
          
           ,
           and
           (
           which
           is
           the
           height
           of
           Slavery
           )
           't
           is
           in
           love
           with
           its
           Bonds
           ;
           and
           (
           which
           is
           the
           intenseness
           and
           intimateness
           of
           that
           love
           )
           when
           Christ
           comes
           to
           break
           these
           Bonds
           ,
           't
           is
           loth
           to
           be
           made
           
             free
             indeed
             ,
             the
             iron
             is
             so
             entred
             into
             his
             soul
          
           ;
           the
           Bondage
           is
           so
           intimate
           in
           the
           forlorn
           Will
           ,
           that
           it
           looks
           on
           God's
           service
           as
           bondage
           ,
           and
           Sins
           bondage
           as
           freedom
           :
           and
           hence
           it
           is
           dead
           and
           lame
           to
           God's
           ways
           ,
           but
           runs
           and
           flies
           in
           Sins
           .
           Again
           ,
           the
           natural
           Will
           
           is
           turned
           away
           from
           God
           the
           holy
           One
           ,
           and
           so
           it
           's
           become
           
             desperately
             wicked
             ,
             Jer.
          
           17.
           9.
           
           a
           Fountain
           of
           blood
           ,
           out
           of
           which
           
             evil
             thoughts
             ,
             murders
             ,
             adulteries
             ,
             fornications
             ,
             thefts
             ,
             false
             witness
             ,
             blasphemies
             naturally
             procede
             ,
             Matth.
          
           15.
           19.
           
           a
           Forge
           of
           iniquities
           .
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             All
             the
             forming
             or
             framing
          
           of
           the
           heart
           ;
           every
           purpose
           and
           desire
           effigiated
           there
           
             is
             only
             evil
             continually
             ,
             Gen.
          
           6.
           5.
           all
           's
           marred
           upon
           the
           Wheel
           of
           man's
           corrupt
           Will.
           Nay
           further
           ,
           the
           natural
           Will
           is
           turned
           from
           God
           who
           is
           Being
           ,
           and
           so
           it
           's
           become
           a
           Nullity
           in
           Spirituals
           .
           What
           God
           says
           of
           Israel
           ,
           he
           mav
           well
           say
           of
           every
           Natural
           man
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             he
             hath
             no
             will
             to
             me
             ,
             Psal.
          
           81.
           11.
           the
           Object
           of
           the
           Will
           is
           Good
           ,
           and
           yet
           all
           the
           fontal
           Goodness
           in
           God
           moves
           it
           not
           .
           Nay
           ,
           lastly
           ,
           there
           is
           an
           Enmity
           in
           the
           Will
           against
           God.
           Every
           Natural
           man
           ,
           as
           a
           part
           of
           the
           corrupt
           World
           ,
           lies
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             in
             the
             Devil
          
           ,
           1
           Joh.
           5.
           19.
           and
           his
           heart
           
             as
             a
             hell
             sets
             his
             tongue
             on
             fire
             ,
             James
          
           3.
           6.
           
           
             Deum
             ipsum
             (
             quantum
             in
             ipsâ
             est
             )
             perimit
             voluntas
             propria
             ,
          
           saith
           one
           ,
           clearly
           ,
           it
           would
           (
           if
           it
           could
           )
           abrogate
           God's
           Holiness
           ,
           blindfold
           his
           Omniscience
           ,
           and
           chain
           up
           his
           Justice
           in
           order
           to
           the
           fruition
           of
           its
           lusts
           .
        
         
           3.
           
           As
           for
           the
           Affections
           ,
           there
           's
           nothing
           
           but
           monstrous
           Ataxy
           in
           them
           .
           Love
           in
           a
           Natural
           Man
           dotes
           upon
           abomination
           ,
           and
           Hatred
           breaks
           out
           against
           goodness
           it self
           ;
           Hope
           hangs
           upon
           a
           broken
           reed
           ,
           and
           Fear
           starts
           and
           trembles
           at
           its
           fellow-mortal
           ;
           Joy
           triumphs
           in
           the
           pleasures
           of
           sin
           ,
           and
           therein
           virtually
           sports
           it self
           with
           the
           flames
           of
           Hell
           ;
           and
           Sorrow
           which
           should
           wait
           upon
           Sin
           pours
           out
           it self
           over
           worldly
           Crosses
           :
           all
           the
           Affections
           are
           out
           of
           frame
           and
           place
           .
           At
           first
           they
           were
           born
           Subjects
           to
           the
           Kingdom
           of
           Reason
           ,
           but
           the
           Rational
           Faculties
           (
           which
           are
           the
           man
           )
           rebelling
           against
           God
           in
           the
           first
           Adam
           ,
           the
           Affections
           (
           which
           are
           the
           brutal
           part
           )
           mutin
           and
           rise
           up
           in
           Arms
           against
           Reason
           ,
           and
           by
           an
           unnatural
           violence
           depose
           it
           ;
           and
           so
           unman
           the
           man.
           Hence
           he
           becomes
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             as
             the
             unreasonable
             beasts
             that
             perish
             .
          
           What
           Asaph
           was
           in
           his
           Envy
           at
           the
           foolish
           ,
           that
           is
           every
           man
           in
           his
           inordinate
           Affections
           ;
           he
           is
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             a
             great
             beast
             before
             God
             ,
             Psal.
          
           73.
           22.
           
           Here
           Dinah
           ,
           that
           is
           ,
           the
           judgement
           is
           deflowred
           by
           the
           Son
           of
           Chamor
           ,
           that
           is
           ,
           an
           Ass
           (
           as
           his
           Name
           imports
           .
           )
           A
           generation
           of
           bruitish
           Lusts
           ravish
           the
           Soul.
           Here
           are
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             the
             vile
             Affections
          
           ,
           which
           debase
           the
           Immortal
           Soul
           to
           the
           dust
           of
           
           the
           Earth
           .
           Here
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             Dii
             Stercorei
             ,
             those
             dungy
             Gods
          
           of
           sensual
           Lusts
           ,
           carnal
           Profits
           ,
           and
           worldly
           Honours
           ascend
           up
           into
           the
           heart
           ,
           and
           as
           Gods
           assume
           the
           throne
           of
           it
           ,
           command
           the
           power
           of
           it
           ,
           and
           by
           a
           kind
           of
           omnipresence
           fill
           the
           whole
           circumference
           thereof
           .
           Here
           is
           the
           troubled
           sea
           of
           passions
           and
           affections
           ,
           where
           Satan
           the
           great
           Leviathan
           raises
           up
           the
           winds
           and
           waves
           of
           all
           inordinate
           motions
           ,
           making
           the
           heart
           boil
           as
           a
           pot
           ,
           and
           sporting
           himself
           in
           the
           sinful
           tossings
           thereof
           .
        
         
           4.
           
           As
           for
           the
           members
           of
           the
           body
           ,
           they
           are
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             weapons
             of
             unrighteousness
             ,
             Rom.
          
           6.
           13.
           
           The
           Law
           of
           Sin
           issues
           out
           its
           commands
           in
           the
           soul
           ,
           that
           speeds
           them
           to
           the
           members
           of
           the
           body
           ,
           and
           these
           are
           ready
           to
           put
           them
           in
           execution
           .
        
         
           Thus
           deplorable
           is
           mans
           state
           before
           Conversion
           ,
           which
           if
           duly
           weighed
           ,
           is
           enough
           to
           make
           every
           one
           cry
           out
           ,
           Oh!
           
             what
             shall
             I
             do
             to
             be
             saved
             ?
          
           wherefore
           I
           proceed
           to
           consider
           the
           second
           Quaere
           .
        
         
           2.
           
           What
           is
           the
           nature
           of
           the
           Work
           ?
           And
           here
           I
           shall
           unfold
           two
           things
           :
        
         
           
             1.
             
             What
             are
             the
             preparatives
             to
             Conversion
             ?
          
           
             2.
             
             What
             is
             the
             work
             of
             Conversion
             it self
             ?
          
        
         
         
           1.
           
           What
           are
           the
           preparatives
           to
           Conversion
           ?
           For
           as
           God
           makes
           
             a
             way
             to
             his
             anger
          
           in
           punishing
           ,
           so
           he
           
             makes
             a
             way
          
           to
           his
           Mercy
           in
           converting
           sinners
           .
           First
           ,
           
             the
             fallow-ground
             of
             the
             heart
             must
             be
             broken
             up
             ,
          
           before
           the
           Seed
           of
           God
           be
           cast
           into
           it
           :
           first
           ,
           Moses
           must
           hew
           the
           Tables
           of
           the
           Heart
           ,
           and
           then
           God
           writes
           the
           Law
           upon
           them
           .
           Manasseh
           will
           not
           humble
           and
           turn
           unto
           the
           Lord
           ,
           till
           he
           be
           in
           chains
           .
           Every
           natural
           man
           is
           a
           
             Manasseh
             ,
             a
             forgetter
             of
             God
          
           (
           as
           that
           name
           imports
           )
           and
           will
           not
           remember
           and
           turn
           unto
           the
           Lord
           ,
           till
           the
           Spirit
           of
           bondage
           lay
           him
           up
           in
           chains
           under
           deep
           Convictions
           of
           Sin
           and
           Wrath.
           As
           when
           Christ
           came
           in
           the
           flesh
           ,
           
             John
             Baptist
          
           prepared
           his
           way
           by
           the
           doctrine
           of
           Repentance
           :
           So
           when
           Christ
           is
           formed
           in
           the
           heart
           ,
           John
           ,
           that
           is
           ,
           
             Gods
             Grace
          
           prepares
           his
           way
           by
           legal
           humiliations
           .
           Now
           the
           preparatory
           works
           to
           Conversion
           are
           these
           .
        
         
           1.
           
           There
           is
           a
           Conviction
           of
           Sin
           ,
           the
           Spirit
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             shall
             convince
             the
             world
             of
             sin
             ,
             Joh.
          
           16.
           8.
           not
           only
           of
           Sin
           in
           general
           ,
           but
           in
           particular
           .
           The
           Law
           as
           't
           is
           in
           the
           Letter
           only
           operates
           little
           ,
           but
           as
           't
           is
           in
           the
           Spirits
           hand
           it
           is
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           Rom.
           7.
           9.
           
             it
             comes
             home
             to
             the
             heart
             ,
          
           and
           gives
           it
           a
           
           full
           Charge
           ,
           as
           Nathan
           to
           
             David
             ,
             Thou
             art
             the
             Man.
          
           These
           are
           Sins
           ,
           saith
           the
           Law
           ,
           and
           these
           hast
           thou
           done
           ,
           saith
           Conscience
           ;
           and
           from
           particular
           sins
           ,
           the
           Spirit
           leads
           up
           the
           Sinner
           to
           the
           fountain
           of
           blood
           in
           his
           Nature
           ,
           it
           shews
           him
           a
           Seminary
           of
           corruption
           in
           his
           own
           heart
           ,
           it
           makes
           him
           smell
           the
           sink
           of
           sin
           in
           his
           ownbosome
           ;
           neither
           is
           this
           conviction
           only
           rational
           and
           notional
           ,
           but
           real
           and
           intuitvie
           .
           Sin
           with
           all
           its
           Hosts
           is
           as
           it
           were
           mustered
           and
           set
           in
           order
           before
           his
           eyes
           ,
           Psal.
           50.
           21.
           
           Nay
           ,
           it
           takes
           hold
           upon
           him
           ,
           and
           he
           is
           made
           to
           possess
           it
           as
           his
           own
           ,
           which
           forces
           him
           at
           last
           to
           cry
           out
           ,
           Guilty
           ,
           Guilty
           .
        
         
           1.
           
           There
           is
           a
           Conviction
           of
           Wrath.
           When
           Satan
           gave
           man
           his
           first
           fall
           ,
           he
           instilled
           this
           Principle
           into
           him
           ,
           
             thou
             shalt
             not
             surely
             dye
             ,
             Gen.
          
           3.
           4.
           
           No
           ,
           though
           thou
           eat
           the
           〈◊〉
           thou
           shalt
           not
           .
           On
           the
           contrary
           ,
           when
           God
           comes
           to
           recover
           a
           Soul
           out
           of
           its
           Fall
           ,
           he
           speaks
           in
           the
           same
           language
           as
           to
           
             Abimelech
             ,
             Behold
             thou
             art
             but
             a
             dead
             man
             ,
             Gen.
          
           20.
           3.
           
           
             The
             wages
             of
             sin
             is
             death
          
           ;
           and
           because
           such
           sins
           are
           found
           in
           thee
           ,
           thou
           hast
           
             the
             sentence
             of
             death
             in
             thy self
             .
          
           In
           conviction
           God
           sets
           up
           a
           Judgement-seat
           in
           the
           heart
           ;
           and
           there
           after
           Law-accusations
           
           and
           Conscience-proofs
           ,
           the
           Sinner
           is
           sentenced
           to
           death
           ,
           and
           after
           sentence
           he
           is
           drawn
           into
           the
           valley
           of
           Achor
           ,
           or
           trouble
           ,
           to
           be
           stoned
           with
           the
           curses
           of
           the
           Law
           ,
           and
           scourged
           with
           Scorpions
           of
           Wrath
           ;
           he
           hangs
           by
           the
           thred
           of
           his
           life
           over
           the
           bottomless
           gulph
           of
           perdition
           ,
           and
           out
           of
           the
           fiery
           Law
           Hell
           doth
           as
           it
           were
           flash
           in
           his
           face
           .
        
         
           3.
           
           Out
           of
           these
           convictions
           there
           ariseth
           legal
           fear
           .
           Gods
           judgements
           ,
           which
           before
           were
           
             far
             above
             out
             of
             his
             sight
             ,
          
           now
           approach
           near
           unto
           him
           ;
           qualms
           come
           over
           Conscience
           ,
           and
           hell-pains
           begin
           to
           seize
           the
           Soul
           :
           this
           fear
           hath
           torment
           ,
           a
           kind
           of
           hell
           in
           it
           ,
           and
           out
           of
           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
           Corruption
           after
           the
           Fall
           did
           denominate
           him
           very
           sinful
           ,
           because
           they
           were
           virtually
           &
           seminally
           all
           Sin.
           A
           mere
           
             posse
             convertere
          
           doth
           not
           denominate
           a
           man
           gracious
           ,
           because
           it
           is
           abstract
           from
           the
           Nature
           and
           Essence
           of
           the
           thing
           ;
           but
           the
           Habits
           or
           Principles
           of
           Grace
           do
           denominate
           him
           such
           ,
           because
           they
           were
           virtually
           and
           seminally
           all
           Grace
           .
           Now
           that
           there
           are
           such
           Habits
           or
           Principles
           of
           Grace
           ,
           and
           not
           only
           a
           naked
           Power
           ,
           I
           shall
           thus
           demonstrate
           .
        
         
           1.
           
           Out
           of
           the
           Scriptures
           ,
           which
           do
           elegantly
           and
           emphatically
           decypher
           out
           those
           Habits
           or
           Principles
           to
           us
           .
           Wonderful
           is
           the
           variety
           of
           Expressions
           to
           this
           purpose
           .
           These
           Habits
           or
           Principles
           are
           called
           ,
           
             the
             new
             heart
             and
             new
             spirit
             ,
             Ezek.
          
           36.
           26.
           
             the
             new
             man
             ,
             Eph.
          
           4.
           24.
           
             the
             new
             creature
          
           ,
           2
           Cor.
           5.
           17.
           
             the
             hidden
             man
             of
             the
             heart
             ,
          
           1
           Pet.
           3.
           4.
           
             the
             good
             treasure
             of
             the
          
           
           
             heart
             ,
             Matth.
          
           12.
           35.
           
             the
             glory
             within
             ,
             Psal.
          
           45.
           13.
           
             eternal
             life
             abiding
             in
             us
          
           ,
           1
           Joh.
           3.
           15.
           
           
             a
             well
             of
             water
             springing
             up
             into
             everlasting
             life
             ,
             Joh.
          
           4.
           14.
           
             the
             teaching
             and
             abiding
             anointing
          
           ,
           1
           Joh.
           2.
           27.
           
             the
             renewing
             of
             the
             holy
             Ghost
             ,
             Tit.
          
           3.
           5.
           
             the
             seed
             of
             God
             remaining
             in
             us
             ,
          
           1
           Joh.
           3.
           9.
           
             the
             life
             of
             God
             ,
             Eph.
          
           4.
           18.
           and
           ,
           which
           is
           the
           sublimest
           word
           of
           all
           ,
           
             the
             divine
             nature
          
           ,
           2
           Pet.
           1.
           4.
           
           And
           is
           all
           this
           glory
           of
           words
           poured
           out
           upon
           a
           mere
           posse
           ;
           which
           doth
           not
           so
           much
           as
           encline
           to
           Conversion
           ?
           Are
           not
           here
           the
           noblest
           and
           highest
           Inclinations
           set
           forth
           unto
           us
           ?
           Hath
           not
           the
           
             new
             heart
          
           ,
           which
           hath
           
             eternal
             life
          
           in
           it
           ,
           a
           propensity
           to
           Acts
           of
           spiritual
           life
           ?
           Will
           not
           the
           
             new
             creature
             renewed
             by
             the
             holy
             Ghost
             ,
          
           and
           sweetned
           by
           
             the
             holy
             Unction
          
           have
           some
           Odours
           and
           Fragrancies
           breaking
           forth
           from
           it
           ?
           Can
           
             the
             hidden
             man
          
           be
           ever
           hid
           ,
           
             the
             good
             treasure
          
           ever
           sealed
           ,
           and
           
             the
             glory
             within
          
           ever
           shut
           up
           ?
           Must
           not
           
             the
             Well
             of
             life
          
           break
           forth
           ,
           
             the
             seed
             and
             life
             of
             God
          
           spring
           up
           ,
           and
           
             the
             divine
             nature
          
           shew
           forth
           it self
           ?
           and
           do
           not
           these
           denominate
           him
           gracious
           in
           whom
           they
           are
           ?
           What
           doth
           
             a
             new
             heart
          
           speak
           him
           ?
           How
           doth
           
             the
             good
             treasure
          
           enrich
           him
           ,
           
             the
             glory
             within
          
           illustrate
           him
           ,
           
             the
             holy
             unction
          
           perfume
           him
           ,
           
           
             the
             life
             and
             seed
             of
             God
          
           quicken
           him
           ,
           
             the
             renewing
             of
             the
             holy
             Ghost
          
           alter
           him
           ,
           and
           
             the
             divine
             nature
          
           glorifie
           him
           ?
           Here
           are
           pregnant
           denominations
           indeed
           ,
           but
           there
           is
           not
           a
           tittle
           of
           this
           in
           a
           mere
           
             posse
             convertere
          
           ;
           wherefore
           these
           expressions
           are
           of
           a
           nobler
           emphasis
           than
           so
           .
           You
           'l
           say
           ,
           't
           is
           true
           ,
           these
           expressions
           shew
           forth
           habits
           or
           principles
           of
           Grace
           ,
           but
           not
           such
           as
           go
           before
           the
           actual
           consent
           of
           the
           will
           to
           Gods
           Call
           ,
           but
           such
           as
           follow
           after
           it
           ,
           nay
           ,
           after
           frequent
           acts
           thereof
           .
        
         
           Unto
           which
           I
           shall
           answer
           two
           things
           :
        
         
           1.
           
           The
           habits
           and
           principles
           of
           Grace
           decyphered
           in
           the
           Scriptures
           aforesaid
           ,
           are
           there
           set
           out
           as
           the
           royal
           acts
           of
           pure
           Free
           Grace
           ,
           and
           not
           as
           pendents
           upon
           mans
           Will
           ;
           and
           for
           this
           I
           shall
           give
           two
           eminent
           instances
           ,
           omitting
           others
           ;
           The
           first
           is
           in
           that
           famous
           place
           ,
           Ezek.
           36.
           where
           God
           promises
           
             a
             new
             heart
          
           ,
           ver
           .
           26.
           and
           
             his
             own
             spirit
          
           ,
           ver
           .
           27.
           but
           withal
           he
           enters
           a
           double
           protestation
           ,
           one
           before
           the
           Promise
           ,
           
             Thus
             saith
             the
             Lord
             ,
             I
             do
             not
             this
             for
             your
             sakes
             O
             house
             of
             Israel
             ,
             but
             for
             mine
             own
             holy
             names
             sake
             ,
          
           ver
           .
           22.
           and
           another
           after
           it
           ,
           
             Not
             for
             your
             sakes
             do
             I
             this
             ,
             saith
             the
             Lord
             God
             ,
             be
             it
             known
             unto
             you
             ,
             be
             ashamed
             and
             confounded
             for
             your
             own
             wayes
          
           
           
             O
             house
             of
             Israel
          
           ,
           ver
           .
           32.
           
           What
           could
           be
           more
           said
           to
           exalt
           God
           and
           his
           Free
           Grace
           ,
           and
           to
           annihilate
           man
           and
           his
           Works
           ?
           How
           could
           the
           True
           God
           enter
           such
           protestations
           ,
           if
           the
           great
           promise
           of
           a
           new-heart
           hang
           in
           suspence
           upon
           mans
           actual
           consent
           ?
           When
           a
           man
           without
           the
           new-heart
           gives
           that
           actual
           consent
           ,
           there
           in
           something
           ,
           which
           instead
           of
           shame
           and
           confusion
           ,
           is
           worthy
           to
           be
           noted
           as
           a
           matter
           of
           Praise
           and
           Glory
           .
           But
           you
           'l
           say
           ,
           these
           protestations
           respect
           not
           the
           way
           or
           order
           of
           working
           these
           gracious
           habits
           ,
           but
           exclude
           mans
           worth
           or
           dignity
           in
           the
           business
           .
           Now
           albeit
           God
           do
           not
           give
           the
           new-heart
           for
           mans
           consent
           ,
           yet
           he
           may
           do
           it
           upon
           or
           after
           mans
           consent
           .
           I
           answer
           ,
           these
           protestations
           shew
           ,
           that
           before
           the
           new
           heart
           there
           is
           nothing
           in
           man
           but
           what
           is
           matter
           of
           shame
           and
           confusion
           ,
           and
           by
           consequence
           the
           actual
           consent
           of
           the
           Will
           ,
           which
           is
           a
           matter
           of
           Praise
           and
           Glory
           ,
           cannot
           so
           much
           as
           in
           order
           exist
           before
           the
           new-heart
           .
           The
           second
           instance
           is
           that
           ,
           Tit.
           3.
           5.
           where
           the
           Apostle
           opens
           the
           fountain
           of
           Regeneration
           ;
           
             Not
             by
             works
             of
             Righteousness
             which
             we
             have
             done
             ,
             but
             according
             to
             his
             Mercy
             he
             saved
             us
             by
             the
             washing
             of
             Regeneration
             and
             renewing
          
           
           
             of
             the
             Holy
             Ghost
          
           .
           We
           are
           saved
           by
           washing
           and
           renewing
           ,
           but
           in
           what
           way
           or
           method
           is
           this
           wrought
           ?
           The
           Apostle
           tells
           us
           ,
           not
           by
           works
           of
           Righteousness
           ,
           but
           of
           mere
           mercy
           .
           Surely
           if
           there
           be
           any
           Righteousness
           in
           man
           ,
           it
           must
           be
           in
           his
           Will
           ,
           and
           if
           any
           work
           of
           Righteousness
           be
           in
           the
           Will
           ,
           an
           actual
           consent
           to
           Gods
           Call
           must
           be
           such
           a
           work
           .
           Yet
           the
           Apostle
           asserts
           that
           our
           Regeneration
           was
           not
           by
           works
           of
           Righteousness
           but
           of
           Gods
           Mercy
           .
           Again
           ,
           't
           is
           observable
           ,
           that
           the
           Apostle
           doth
           not
           say
           ,
           Not
           for
           works
           of
           Righteousness
           ,
           as
           only
           excluding
           the
           meritorious
           dignity
           thereof
           ,
           but
           he
           saith
           ,
           Not
           by
           works
           of
           Righteousness
           ,
           as
           denying
           the
           very
           existence
           thereof
           in
           order
           to
           Regeneration
           .
        
         
           2.
           
           If
           the
           actual
           consent
           of
           the
           Will
           to
           the
           Calls
           of
           God
           do
           indeed
           precede
           the
           habits
           or
           principles
           of
           Grace
           ,
           then
           what
           is
           that
           which
           gives
           an
           actual
           consent
           to
           Gods
           Call
           ?
           What
           else
           but
           the
           stony
           heart
           ,
           the
           old
           Creature
           ,
           the
           wisdom
           of
           man
           ,
           and
           the
           humane
           nature
           ?
           For
           the
           mere
           
             posse
             convertere
          
           doth
           not
           include
           in
           it
           a
           heart
           of
           flesh
           ,
           a
           new
           Creature
           ,
           an
           holy
           Unction
           ,
           or
           divine
           Nature
           ;
           therefore
           the
           consent
           precedent
           to
           these
           Gracious
           Principles
           must
           
           be
           given
           by
           the
           stony
           heart
           ,
           old
           Creature
           ,
           humane
           Wisdome
           and
           Nature
           ,
           which
           is
           very
           incongruous
           .
           Let
           us
           hear
           Anselms
           determination
           in
           this
           case
           ,
           
             Voluntas
             non
             rectè
             vult
             nisi
             quia
             recta
             est
             :
             sicut
             non
             est
             acutus
             visus
             ,
             quia
          
           
           
             videt
             acute
             ,
             sed
             ideò
             videt
             acutè
             quia
             acutus
             est
             ;
             it
             a
             voluntas
             non
             est
             recta
             ,
             quia
             vult
             rectè
             ,
             sed
             rectè
             vult
             ,
             quoniam
             est
             recta
             .
          
           To
           the
           same
           purpose
           is
           that
           of
           our
           Saviour
           ;
           
             A
             corrupt
             tree
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             cannot
             bring
             forth
             good
             fruit
             ,
             Mat.
          
           7.
           18.
           that
           is
           ,
           whilst
           it
           is
           corrupt
           ,
           it
           cannot
           ,
           A
           corrupt
           tree
           may
           become
           a
           good
           tree
           ,
           but
           whilst
           it
           is
           corrupt
           it
           cannot
           bring
           forth
           good
           fruit
           ;
           as
           when
           the
           Apostle
           saith
           .
           
             The
             carnal
             mind
             cannot
             be
             subject
             to
             Gods
             Law
             ,
             Rom.
          
           8.
           7.
           the
           meaning
           is
           ,
           that
           whilst
           it
           is
           carnal
           it
           cannot
           ;
           and
           how
           then
           can
           the
           Will
           ,
           whilst
           it
           is
           a
           corrupt
           tree
           ,
           bring
           forth
           so
           precious
           a
           fruit
           as
           an
           assent
           to
           Gods
           Call
           ?
           How
           can
           such
           a
           grape
           of
           Heaven
           grow
           upon
           the
           thorns
           of
           an
           unregenerate
           heart
           ?
           You
           'l
           say
           ,
           I
           must
           not
           call
           the
           Will
           a
           corrupt
           tree
           ,
           when
           there
           is
           a
           
             posse
             convertere
          
           supernaturally
           poured
           into
           it
           ;
           but
           if
           that
           posse
           do
           not
           denominate
           it
           gracious
           ,
           surely
           it
           is
           as
           yet
           but
           corrupt
           ,
           and
           whilst
           it
           is
           such
           ,
           it
           may
           be
           so
           called
           .
        
         
         
           2.
           
           I
           argue
           from
           the
           Glory
           of
           free
           Grace
           ,
           one
           of
           its
           Crown-jewels
           is
           ,
           that
           it
           makes
           gracious
           Principles
           where
           there
           were
           none
           before
           ;
           it
           
             new
             creates
             in
             Christ
          
           ,
           and
           so
           gives
           Principles
           of
           Spiritual
           being
           ;
           it
           
             quickens
             the
             dead
          
           ,
           and
           so
           gives
           Principles
           of
           Spiritual
           Life
           :
           thus
           free
           Grace
           is
           
             blessed
             from
             the
             fountain
             of
             Israel
             ,
          
           from
           the
           fontal
           Principles
           of
           the
           new
           Creature
           .
           But
           those
           which
           deny
           gracious
           Principles
           ,
           darken
           free
           Grace
           in
           that
           which
           is
           its
           prime
           lustre
           .
           But
           here
           I
           shall
           be
           asked
           whether
           that
           
             posse
             convertere
          
           be
           not
           such
           a
           Principle
           ?
           I
           answer
           No
           ;
           a
           Principle
           is
           more
           than
           a
           bare
           ,
           posse
           .
           There
           was
           in
           Adam
           in
           innocency
           a
           
             posse
             peccare
          
           ,
           and
           yet
           there
           was
           no
           Principle
           of
           sin
           in
           him
           ;
           after
           the
           same
           manner
           ,
           there
           is
           (
           say
           the
           Remonstrants
           )
           a
           
             posse
             convertere
          
           given
           to
           fallen
           man
           ,
           but
           this
           is
           no
           Principle
           of
           Grace
           in
           him
           .
           But
           not
           to
           strive
           about
           words
           ,
           suppose
           it
           might
           be
           called
           a
           Principle
           ,
           yet
           what
           a
           grand
           disparagement
           to
           free
           Grace
           is
           it
           ,
           to
           say
           ,
           that
           there
           was
           as
           much
           of
           Principle
           in
           innocent
           Adam
           by
           Nature
           towards
           his
           sinful
           transgression
           ,
           as
           there
           is
           in
           fallen
           Man
           by
           Grace
           towards
           his
           actual
           Conversion
           ?
           Such
           as
           deny
           gracious
           habits
           ,
           and
           grant
           only
           a
           naked
           power
           must
           say
           so
           .
        
         
         
           3.
           
           I
           argue
           from
           the
           sweetness
           of
           Providence
           .
           As
           't
           is
           the
           Glory
           of
           free
           Grace
           that
           there
           are
           gracious
           Principles
           made
           ,
           so
           't
           is
           the
           sweetness
           of
           providence
           ,
           that
           those
           Principles
           are
           made
           first
           ;
           and
           then
           congruous
           acts
           issue
           from
           thence
           .
           The
           only
           wise
           God
           disposes
           things
           in
           the
           sweetest
           method
           .
           In
           the
           body
           of
           Nature
           first
           a
           Sun
           and
           then
           a
           beam
           ,
           first
           a
           Fountain
           and
           then
           a
           stream
           ,
           first
           a
           Root
           and
           then
           a
           fruit
           .
           In
           the
           Soul
           of
           Man
           negative
           faculties
           precede
           acts
           of
           life
           ,
           sensitive
           acts
           of
           sense
           ,
           and
           intellectual
           acts
           of
           reason
           .
           Hence
           those
           acts
           issue
           forth
           in
           an
           easie
           connaturalness
           to
           their
           Principles
           .
           And
           can
           there
           be
           less
           of
           the
           beauty
           of
           providence
           in
           the
           Spiritual
           world
           than
           in
           the
           natural
           ?
           Should
           there
           not
           be
           as
           sweet
           an
           order
           in
           the
           new
           Creature
           as
           in
           the
           old
           ?
           Ought
           not
           supernatural
           acts
           to
           issue
           forth
           in
           as
           great
           connaturalness
           to
           their
           Principles
           as
           natural
           ?
           If
           so
           ,
           then
           there
           must
           be
           habits
           of
           Grace
           to
           precede
           the
           acts
           ;
           if
           not
           ,
           then
           those
           acts
           ,
           which
           are
           above
           nature
           
             in
             facto
             esse
          
           ,
           as
           to
           their
           essential
           excellency
           ,
           must
           be
           below
           it
           
             in
             fieri
          
           ,
           as
           to
           their
           procedure
           from
           causes
           ;
           nay
           ,
           't
           is
           hardly
           imaginable
           ,
           that
           those
           acts
           should
           at
           all
           come
           forth
           into
           being
           without
           gracious
           Principles
           .
           If
           the
           Will
           be
           not
           
           changed
           by
           regenerating
           Grace
           ,
           how
           is
           it
           constituted
           
             in
             ordine
             agentium
             supernaturalium
          
           ?
           And
           if
           not
           ,
           how
           can
           it
           actually
           turn
           to
           God
           ,
           seeing
           that
           is
           
             actus
             ordinis
             supernaturalis
             ?
             Every
             one
             that
             doth
             righteousness
             is
             born
             of
             God
             ,
          
           1
           Joh.
           2.
           29.
           
           To
           turn
           unto
           God
           is
           a
           prime
           act
           of
           Righteousness
           ;
           and
           how
           then
           can
           it
           be
           done
           before
           Regeneration
           ?
           Wherefore
           the
           Scripture
           method
           is
           clear
           ;
           first
           
             a
             good
             tree
          
           and
           then
           
             good
             fruit
             ,
             Mat.
          
           7.
           17.
           first
           
             a
             good
             treasure
             in
             the
             heart
             ,
          
           and
           then
           
             good
             things
             out
             of
             it
             ,
             Mat.
          
           12.
           35.
           first
           
             we
             are
             created
             in
             Christ
          
           ,
           and
           then
           
             we
             walk
             in
             good
             works
             ,
             Eph.
          
           2.
           10.
           
           And
           thus
           Spiritual
           acts
           are
           done
           in
           the
           easiness
           of
           the
           new
           Creature
           ,
           because
           in
           a
           way
           connatural
           to
           Spiritual
           Principles
           .
        
         
           4.
           
           If
           there
           be
           no
           habits
           or
           principles
           of
           Grace
           ,
           what
           is
           that
           that
           makes
           the
           grand
           difference
           between
           a
           godly
           and
           an
           ungodly
           man
           ?
           Surely
           ,
           either
           it
           must
           be
           the
           acts
           of
           Faith
           and
           other
           Graces
           ,
           or
           else
           the
           habits
           and
           principles
           thereof
           .
           'T
           is
           not
           the
           acts
           of
           Faith
           and
           other
           Graces
           ,
           for
           two
           Reasons
           :
        
         
           1.
           
           Because
           that
           which
           makes
           the
           difference
           must
           be
           somewhat
           permanent
           ;
           such
           was
           
           Caleb's
           
             other
             spirit
          
           which
           differenced
           
           him
           from
           the
           murmuring
           Congregation
           ,
           Numb
           .
           14.
           24.
           
           Such
           was
           
           Job's
           Root
           which
           differenced
           him
           from
           the
           leavy
           hypocrite
           ,
           Job
           19.
           28.
           
           But
           the
           acts
           of
           Faith
           and
           other
           Graces
           are
           transient
           ;
           wherefore
           if
           these
           be
           all
           the
           difference
           ,
           what
           becomes
           of
           a
           Godly
           man
           in
           his
           sleep
           or
           phrensie
           ,
           wherein
           no
           such
           acts
           are
           put
           forth
           ?
           Doth
           he
           drop
           out
           of
           the
           state
           of
           Grace
           without
           any
           apostasie
           ,
           or
           continue
           in
           it
           without
           any
           differencing
           quality
           ?
           neither
           is
           possible
           ;
           he
           back-slides
           not
           from
           God
           ,
           and
           how
           can
           he
           be
           out
           of
           the
           state
           of
           Grace
           ?
           he
           is
           but
           as
           other
           men
           are
           ,
           and
           how
           can
           he
           be
           in
           it
           ?
           It
           remains
           therefore
           that
           the
           habits
           of
           Grace
           make
           the
           difference
           ;
           for
           by
           reason
           of
           these
           he
           is
           not
           as
           other
           men
           are
           ,
           no
           ,
           not
           when
           the
           Acts
           of
           Grace
           are
           suspended
           ,
           because
           he
           hath
           
             another
             spirit
          
           in
           him
           .
        
         
           2.
           
           All
           men
           being
           by
           Nature
           ungodly
           ,
           that
           which
           chiefly
           makes
           the
           difference
           must
           denominate
           a
           man
           changed
           .
           Now
           in
           every
           change
           the
           Terminus
           is
           somewhat
           permanent
           ;
           in
           Alteration
           't
           is
           a
           permanent
           Quality
           ,
           in
           Augmentation
           't
           is
           a
           permanent
           Quantity
           ,
           in
           Generation
           't
           is
           a
           substantial
           Form
           ,
           and
           in
           Regeneration
           't
           is
           
             a
             new
             creature
             born
             of
             the
             incorruptible
          
           
           
             seed
             of
             the
             Word
          
           ,
           1
           Pet.
           1.
           23.
           
           The
           Terminus
           of
           this
           gracious
           Change
           is
           set
           out
           in
           Scripture
           as
           a
           permanent
           thing
           ;
           sometimes
           't
           is
           called
           
             light
             ;
             ye
             were
             darkness
             but
             now
             light
             in
             the
             Lord
             ,
             Eph.
          
           5.
           8.
           sometimes
           
             life
             ;
             this
             my
             son
             was
             dead
             and
             is
             alive
             again
             ,
             Luk.
          
           15.
           24.
           sometimes
           
             the
             new
             man
             ;
             old
             things
             are
             past
             away
             ,
             behold
             all
             things
             are
             become
             new
             ,
          
           2
           Cor.
           5.
           17.
           still
           it
           is
           somewhat
           parmanent
           .
           Hence
           it
           appears
           ,
           that
           the
           Acts
           of
           Faith
           and
           other
           Graces
           (
           which
           are
           transient
           )
           do
           not
           so
           properly
           denominate
           a
           man
           changed
           ,
           as
           improve
           the
           Change
           already
           made
           .
           The
           wild
           Tree
           is
           changed
           by
           the
           Graff
           ,
           and
           not
           by
           the
           After-fruit
           ;
           the
           Natural
           man
           is
           changed
           by
           the
           ingrafted
           Word
           ,
           and
           not
           by
           the
           fruits
           of
           Faith
           and
           other
           Graces
           ,
           which
           naturally
           grow
           upon
           the
           Root
           of
           habitual
           Grace
           .
           That
           a
           corrupt
           Tree
           is
           made
           good
           is
           a
           great
           Change
           ;
           but
           that
           a
           good
           Tree
           brings
           forth
           good
           fruit
           is
           altogether
           connatural
           .
        
         
           If
           there
           be
           no
           Habits
           or
           Principles
           of
           Grace
           ,
           how
           can
           the
           Natural
           man's
           deadly
           Wound
           ,
           I
           mean
           Original
           Corruption
           ever
           be
           healed
           ?
           Habitual
           Corruption
           cannot
           be
           healed
           but
           by
           habitual
           Grace
           ,
           the
           Plague
           of
           the
           Heart
           cannot
           be
           healed
           but
           
           by
           the
           holy
           Unction
           ;
           instead
           of
           the
           old
           Heart
           there
           must
           be
           a
           new
           one
           ,
           or
           else
           there
           is
           no
           healing
           ,
           and
           without
           healing
           how
           can
           such
           a
           sound
           Act
           as
           Conversion
           come
           forth
           ?
           It
           remains
           therefore
           ,
           that
           there
           are
           Habits
           or
           Principles
           of
           Grace
           .
        
         
           2.
           
           Having
           proved
           that
           there
           are
           such
           Habits
           or
           Principles
           ,
           I
           come
           to
           unfold
           what
           they
           are
           ;
           and
           this
           I
           cannot
           better
           do
           ,
           than
           by
           shewing
           what
           they
           are
           in
           the
           several
           Faculties
           .
           Wherefore
        
         
           1.
           
           As
           to
           the
           Understanding
           ,
           there
           is
           a
           Principle
           of
           excellent
           Knowledge
           ;
           I
           say
           ,
           excellent
           ,
           not
           only
           in
           respect
           of
           the
           matter
           of
           it
           ,
           being
           heavenly
           Mysteries
           ;
           but
           also
           in
           respect
           of
           the
           Nature
           of
           it
           ,
           't
           is
           
             too
             high
             for
             a
             fool
          
           ;
           nay
           ,
           't
           is
           a
           Story
           higher
           than
           the
           Knowledge
           of
           all
           the
           unregenerate
           Rabbies
           in
           the
           World
           :
           T
           is
           '
           not
           a
           mere
           literal
           Knowledge
           ,
           
             a
             knowing
             of
             Christ
             after
             the
             flesh
             ,
          
           but
           a
           spiritual
           ,
           a
           revealing
           spiritual
           things
           in
           their
           spiritual
           Glory
           ;
           't
           is
           not
           a
           dead
           Knowledge
           called
           by
           the
           Apostle
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             a
             form
             of
             knowledg
             ,
             Rom.
          
           2.
           20.
           such
           as
           is
           but
           a
           liveless
           figure
           or
           appearance
           ,
           but
           't
           is
           a
           lively
           Knowledge
           called
           by
           the
           Wiseman
           
             a
             well-spring
             of
             life
             ,
             Prov.
          
           16.
           22.
           and
           by
           our
           Saviour
           
             the
             light
          
           
           
             of
             life
             ,
             Joh.
          
           8.
           12.
           
           'T
           is
           not
           a
           Knowledge
           without
           Sense
           ,
           but
           such
           as
           hath
           Sense
           ,
           nay
           ,
           all
           the
           Senses
           of
           the
           inward
           man
           in
           it
           ;
           't
           is
           
             a
             seeing
             of
             the
             just
             one
             ,
             Acts
          
           22.
           14.
           
           
             a
             hearing
             and
             learning
             of
             the
             Father
             ,
             Joh.
          
           6.
           45.
           
           
             a
             smelling
             and
             savouring
             the
             sweet
             odours
             of
             the
             Gospel
             ,
          
           2.
           
           Cor.
           2.
           14.
           
           
             a
             tasting
             how
             good
             and
             gracious
             the
             Lord
             is
             ,
             Psal.
          
           34.
           81.
           
           
             a
             tactual
             knowledge
             ,
             a
             spiritual
             touching
             and
             handling
             of
             the
             word
             of
             life
             ,
          
           1
           Joh.
           1.
           1.
           here
           are
           seminally
           and
           virtually
           all
           those
           spiritual
           Senses
           which
           
             discern
             good
             and
             evil
          
           .
           'T
           is
           not
           a
           dark
           and
           duskish
           Knowledge
           ,
           but
           clear
           and
           lightsome
           ;
           't
           is
           
             seeing
             with
             the
             veil
             off
             and
             face
             open
             ,
          
           2
           Cor.
           3.
           16
           ,
           18.
           't
           is
           
             the
             day
             dawning
             and
             the
             day-star
             arising
             in
             the
             heart
             ,
          
           2
           Pet.
           1.
           19.
           
           Here
           God
           shines
           into
           the
           heart
           ,
           and
           things
           are
           seen
           
             eye
             to
             eye
          
           ,
           as
           the
           expression
           is
           ,
           Isai.
           52.
           8.
           that
           is
           ,
           in
           a
           clear
           evidence
           of
           the
           truth
           .
           'T
           is
           not
           a
           Knowledge
           at
           a
           distance
           and
           afar
           off
           ,
           as
           Dives
           saw
           Abraham
           ,
           and
           as
           every
           natural
           man
           sees
           the
           things
           of
           Faith
           ,
           but
           a
           near
           and
           intimate
           Knowledge
           .
           'T
           is
           
             wisdom
             in
             the
             hidden
             parts
             ,
             Psal.
          
           51.
           6.
           
           't
           is
           
             wisdom
             entring
             into
             the
             heart
             ,
             Prov.
          
           2.
           10.
           
           't
           is
           
             a
             reason
             delivered
             over
             to
             the
             power
             of
             holy
             truths
             ,
             Rom.
          
           6.
           17.
           
           't
           is
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             the
             word
             engrafted
          
           or
           innaturalized
           in
           the
           mind
           ,
           Jam.
           1.
           21.
           
           
           Hereby
           the
           Truth
           approaches
           and
           presentiates
           it self
           to
           the
           Soul
           in
           so
           clear
           and
           near
           a
           manner
           as
           that
           it
           works
           a
           firm
           assent
           and
           perswasion
           thereof
           ,
           and
           that
           upon
           the
           divine
           Authority
           shining
           and
           sparkling
           out
           in
           the
           same
           .
           This
           Principle
           saith
           Amen
           to
           all
           the
           Truths
           in
           Scripture
           ;
           by
           it
           we
           come
           to
           
             know
             truths
             in
             our selves
             ,
             Heb.
          
           10.
           34.
           and
           to
           carry
           
             the
             witness
             thereof
             within
             us
          
           ,
           1
           Joh.
           5.
           10.
           
           As
           Jesus
           Christ
           is
           
             the
             Amen
             ,
             the
             faithful
             and
             true
             witness
          
           who
           sealed
           the
           Truths
           of
           the
           Gospel
           outwardly
           by
           his
           Blood
           ,
           so
           the
           holy
           Unction
           dropping
           down
           fom
           Christ
           is
           
             an
             Amen
             ,
             a
             faithful
             and
             true
             witness
          
           sealing
           up
           those
           Truths
           inwardly
           in
           the
           heart
           .
           And
           this
           clear
           and
           near
           Knowledge
           ,
           as
           it
           assures
           and
           perswades
           a
           man
           of
           those
           Truths
           ,
           is
           Faith
           in
           the
           Understanding
           ;
           for
           this
           
             sets
             to
             its
             seal
             that
             God
             is
             true
             in
             them
             ,
          
           1
           Joh.
           3.
           33.
           
           'T
           is
           not
           a
           mere
           notional
           Knowledge
           floating
           in
           the
           Brain
           ,
           vaunting
           in
           the
           Tongue
           or
           flourishing
           in
           a
           leavy
           Profession
           ;
           but
           't
           is
           a
           practical
           Knowledge
           influxive
           into
           the
           Will
           ,
           inflammative
           to
           the
           Affections
           ,
           and
           directive
           to
           the
           whole
           Life
           .
           This
           is
           that
           Principle
           of
           excellent
           Knowledge
           whereby
           the
           Soul
           is
           enabled
           to
           see
           God
           as
           the
           only
           supreme
           End
           ,
           Christ
           as
           the
           only
           
           true
           Way
           ,
           and
           Sin
           as
           the
           only
           great
           Obstacle
           thereunto
           .
        
         
           2.
           
           As
           to
           the
           Will
           there
           is
           a
           Principle
           of
           Holiness
           and
           Rectitude
           ,
           such
           as
           makes
           the
           Heart
           
             pure
             and
             right
          
           ,
           such
           as
           sets
           the
           Will
           into
           a
           right
           frame
           and
           posture
           in
           a
           threefold
           Respect
           .
        
         
           
             1.
             
             In
             reference
             to
             the
             true
             End
             of
             Man.
             
          
           
             2.
             
             In
             reference
             to
             the
             right
             Means
             .
          
           
             3.
             
             In
             reference
             to
             the
             grand
             Obstacle
             .
          
        
         
           1.
           
           It
           sets
           the
           Will
           into
           a
           right
           posture
           in
           reference
           to
           Man's
           true
           End.
           Man's
           true
           End
           is
           God
           alone
           ;
           for
           he
           is
           fontal
           Goodness
           ,
           Allness
           of
           Perfections
           ;
           the
           
             primum
             amabile
          
           ,
           and
           
             ultimus
             finis
          
           ,
           the
           great
           Alpha
           and
           Omega
           of
           Spirits
           ,
           perfectly
           able
           to
           still
           all
           the
           desires
           ,
           and
           fill
           all
           the
           crannies
           thereof
           .
           Now
           this
           rectifying
           Principle
           in
           the
           Will
           ,
           as
           respective
           to
           this
           supreme
           End
           ,
           shews
           forth
           it self
           three
           ways
           .
        
         
           1.
           
           In
           that
           it
           is
           a
           desiring
           Principle
           .
           Desire
           is
           the
           first-born
           of
           the
           Will
           ,
           the
           first
           opening
           of
           the
           rational
           Appetite
           ,
           and
           this
           Principle
           sanctifies
           it
           and
           sets
           it
           apart
           for
           God
           as
           its
           supreme
           End
           ;
           it
           enclines
           and
           disposes
           the
           Will
           to
           
             pant
             and
          
           
           
             thirst
             after
          
           God
           ,
           to
           
             faint
             and
             cry
             out
          
           for
           him
           ,
           to
           
             enquire
             and
             seek
             after
          
           him
           with
           all
           the
           heart
           .
           Before
           the
           Will
           
           Cain-like
           did
           go
           out
           from
           the
           Lord's
           presence
           ,
           but
           now
           
           David-like
           it
           desires
           to
           
             dwell
             in
             his
             house
             and
             behold
             his
             beauty
             .
          
           Before
           the
           Will
           lay
           dead
           in
           the
           Grave
           of
           Creature-deadness
           ,
           but
           now
           it
           hath
           
             the
             life
             of
             God
          
           in
           it
           quickning
           it
           to
           holy
           breathings
           after
           him
           :
           before
           there
           was
           such
           a
           
             gravedo
             liberi
             arbitrii
          
           ,
           such
           Talents
           of
           Carnality
           upon
           the
           Will
           ,
           that
           it
           could
           in
           no
           wise
           lift
           up
           it self
           ,
           but
           lay
           
             among
             the
             pots
          
           and
           
             embraced
             dunghils
          
           ;
           but
           now
           it
           hath
           
             the
             wings
             of
             a
             Dove
          
           to
           elevate
           it self
           to
           God.
           Here
           is
           
             the
             first
             resurrection
          
           of
           the
           Will
           ;
           here
           are
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             ascensions
             in
             the
             heart
          
           ,
           as
           the
           Septuagint
           hath
           it
           ,
           Psal.
           84.
           5.
           
           The
           nature
           of
           this
           Principle
           is
           to
           ascend
           up
           to
           God
           and
           leave
           all
           the
           World
           behind
           its
           back
           .
           As
           the
           Principle
           of
           perswading
           Knowledge
           is
           Faith
           in
           the
           Understanding
           ,
           so
           this
           desiring
           Principle
           is
           Love
           in
           the
           Will
           in
           its
           primordial
           propensities
           ;
           there
           is
           spiritual
           Life
           in
           primoradio
           ,
           in
           its
           first
           Light
           ,
           and
           here
           is
           spiritual
           life
           
             in
             primo
             ardore
          
           ,
           in
           its
           first
           heat
           .
        
         
           2.
           
           In
           that
           it
           is
           a
           purposing
           Principle
           ,
           such
           as
           inclines
           and
           disposes
           the
           Soul
           to
           pitch
           by
           a
           serious
           determination
           upon
           
           God
           as
           its
           only
           happiness
           ,
           and
           to
           
             cleave
             unto
             him
             with
             purpose
             of
             heart
             ,
             Act.
          
           11.
           23.
           
           This
           renders
           a
           man
           a
           true
           spiritual
           Levite
           ,
           who
           (
           as
           his
           name
           imports
           )
           is
           
             joined
             to
             the
             Lord
             &
             become
             one
             spirit
             with
             him
             ,
          
           1
           Cor.
           6.
           17.
           
           And
           as
           the
           first-born
           were
           dedicated
           to
           God
           ,
           and
           afterwards
           the
           Levites
           ;
           so
           the
           desiring
           Principle
           first
           dedicates
           the
           Desires
           the
           first-born
           of
           the
           Will
           to
           God
           ,
           and
           then
           this
           purposing
           Principle
           makes
           a
           man
           a
           spiritual
           Levite
           consecrated
           to
           God
           by
           a
           holy
           Conjunction
           with
           him
           .
           This
           is
           that
           Key
           of
           David
           or
           Love
           (
           as
           David
           imports
           )
           which
           opens
           
             the
             everlasting
             doors
          
           of
           the
           Will
           that
           
             the
             king
             of
             glory
             may
             come
             in
             ,
             Psal.
          
           24.
           7.
           
           This
           is
           that
           sweet
           voice
           of
           David
           or
           Love
           which
           upon
           mature
           deliberation
           is
           ready
           to
           break
           out
           ,
           
             Whom
             have
             I
             in
             heaven
             but
             thee
             ?
             whom
             on
             earth
             besides
             thee
             ?
             Psal.
          
           73.
           25.
           
           In
           Heaven
           there
           are
           glorious
           Angels
           ,
           and
           on
           Earth
           multitudes
           of
           good
           Creatures
           ,
           but
           none
           of
           them
           all
           are
           my
           end
           or
           happiness
           ;
           none
           ,
           none
           but
           God
           alone
           .
           Were
           Heaven
           and
           Earth
           emptied
           of
           all
           their
           Furniture
           ,
           still
           I
           should
           have
           my
           end
           as
           long
           as
           I
           have
           my
           God
           ,
           who
           fills
           them
           both
           with
           his
           presence
           ;
           whilest
           he
           is
           with
           me
           there
           can
           be
           no
           such
           thing
           as
           Emptiness
           ,
           for
           he
           is
           
             all
             in
             all
          
           ,
           waving
           all
           
           the
           World
           ,
           I
           pitch
           upon
           him
           alone
           as
           my
           only
           end
           .
           I
           can
           truly
           say
           to
           the
           Covetous
           ,
           God
           is
           
             my
             gold
             ,
             Job
          
           22.
           25.
           to
           the
           Ambitious
           ,
           God
           is
           
             my
             glory
             ,
             Psal.
          
           3.
           3.
           to
           the
           Voluptuous
           ,
           God
           is
           
             my
             delight
             ,
             Isai.
          
           58.
           14.
           to
           the
           Souldier
           ,
           God
           is
           
             my
             buckler
             and
             high
             tower
             ,
             Psal.
          
           18.
           2.
           to
           the
           Mariner
           ,
           God
           is
           
             my
             broad
             rivers
             and
             streams
             ,
             Isai.
          
           33.
           21.
           to
           the
           Potentates
           and
           Emperours
           of
           the
           World
           ,
           God
           is
           
             my
             crown
             and
             diadem
             ,
             Isai.
          
           28.
           5.
           and
           to
           those
           who
           with
           Esau
           have
           enough
           of
           the
           World
           ,
           
           Jacob-like
           ,
           
             I
             have
             all
             ,
             Gen.
          
           33.
           11.
           all
           in
           one
           ,
           even
           in
           God
           alone
           .
           Such
           Resolutions
           as
           these
           are
           the
           proper
           Issues
           of
           this
           purposing
           Principle
           ,
           this
           makes
           the
           Will
           
             free
             indeed
          
           ;
           before
           it
           was
           free
           in
           Naturals
           ,
           but
           now
           in
           Spirituals
           ,
           which
           is
           freedom
           indeed
           .
           When
           the
           Will
           fixes
           it self
           upon
           the
           Creature
           as
           its
           End
           ,
           it
           is
           in
           straits
           
             in
             a
             house
             of
             bondage
          
           .
           Take
           the
           World
           in
           its
           own
           place
           ,
           't
           is
           a
           spacious
           Looking-glass
           of
           God's
           Power
           and
           Goodness
           ,
           but
           take
           it
           as
           a
           man's
           End
           and
           Happiness
           ,
           't
           is
           too
           strait
           and
           narrow
           for
           the
           immortal
           Spirit
           to
           breathe
           in
           .
           Hence
           carnal
           Men
           even
           
             in
             the
             fulness
             of
             sufficiency
             are
             yet
             instraits
             ,
             Job
          
           20.
           22.
           but
           when
           the
           Will
           through
           this
           purposing
           Principle
           fixes
           it self
           upon
           God
           as
           its
           End
           ,
           't
           is
           
             free
             indeed
          
           .
           The
           
           Rabbins
           call
           God
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           Place
           ,
           and
           a
           large
           one
           he
           is
           ;
           no
           less
           than
           an
           Infinity
           and
           Immensity
           of
           Goodness
           ,
           such
           as
           no
           desire
           or
           out-going
           of
           the
           Will
           can
           ever
           pass
           thorough
           .
           Here
           there
           is
           Room
           enough
           for
           an
           immortal
           Spirit
           ,
           Goodness
           enough
           to
           satiate
           the
           rational
           Appetite
           for
           ever
           .
           Now
           as
           the
           desiring
           Principle
           is
           Love
           in
           the
           Will
           in
           its
           first
           Plantation
           ;
           so
           this
           purposing
           Principle
           is
           Love
           further
           
             rooted
             and
             grounded
          
           in
           the
           same
           Faculty
           .
        
         
           3.
           
           In
           that
           it
           is
           a
           resting
           Principle
           ,
           such
           as
           enclines
           and
           disposes
           the
           Will
           to
           a
           double
           rest
           in
           God.
           
        
         
           
             1.
             
             To
             a
             Rest
             of
             Innitence
             .
          
           
             2.
             
             To
             a
             Rest
             of
             Complacence
             .
          
        
         
           1.
           
           To
           a
           Rest
           of
           Innitence
           ;
           it
           inclines
           the
           Will
           to
           
             lean
             and
             roll
          
           it self
           upon
           God
           ,
           and
           to
           
             set
             its
             faith
             and
             hope
             in
             him
             :
          
           hereby
           the
           Heart
           hath
           an
           access
           unto
           God
           ,
           and
           casts
           and
           ventures
           it self
           upon
           him
           for
           all
           its
           happiness
           ,
           as
           being
           fully
           resolved
           in
           it self
           to
           be
           happy
           only
           in
           him
           .
           And
           this
           is
           no
           other
           than
           Faith
           in
           the
           Will
           considered
           
             ut
             in
             ultimo
             termino
          
           ,
           in
           God
           its
           only
           resting-place
           .
           
             We
             which
             believe
          
           (
           saith
           the
           Apostle
           )
           
             do
             enter
             into
             rest
             ,
             Heb.
          
           4.
           3.
           
           Faith
           makes
           a
           man
           cease
           from
           himself
           and
           enter
           into
           rest
           by
           a
           fiducial
           repose
           on
           God's
           All-sufficiency
           .
        
         
         
           2.
           
           To
           a
           Rest
           of
           Complacency
           ;
           it
           enclines
           the
           Will
           to
           
             delight
             in
             the
             Almighty
             ,
             Isai.
          
           58.
           14.
           and
           count
           him
           
             its
             exceeding
             joy
             ,
             Psal.
          
           43.
           4.
           
           Hereby
           the
           Soul
           
             dwells
             at
             ease
             ,
             or
             lodges
             in
             goodness
          
           (
           as
           the
           Original
           hath
           it
           )
           Psal.
           25.
           13.
           hereby
           it
           lies
           down
           in
           the
           bosom
           of
           bliss
           and
           hath
           
             peace
             for
             its
             tabernacle
             ,
             Job
          
           5.
           24.
           
           God
           was
           the
           
             Levites
             inheritance
             ,
             Deut.
          
           18.
           2.
           
           As
           the
           purposing
           Principle
           makes
           a
           man
           a
           spiritual
           Levite
           ,
           so
           the
           resting
           Principle
           gives
           a
           man
           an
           inheritance
           in
           God
           ;
           and
           this
           is
           Love
           in
           its
           triumph
           and
           joy
           inheriting
           all
           things
           in
           Gods
           Mercy
           and
           glorious
           All-sufficiency
           .
        
         
           2.
           
           This
           Principle
           of
           Rectitude
           or
           Holiness
           sets
           the
           Will
           right
           in
           reference
           to
           the
           true
           Means
           .
           The
           true
           Means
           is
           Jesus
           Christ
           the
           Mediator
           ;
           the
           only
           way
           into
           the
           Holy
           of
           Holies
           is
           through
           the
           Veil
           of
           his
           flesh
           .
           We
           are
           in
           a
           treble
           Incapacity
           of
           returning
           unto
           God
           our
           ultimate
           End
           :
           We
           are
           in
           the
           Darkness
           of
           Sin
           and
           see
           not
           the
           right
           path
           thither
           ,
           and
           as
           to
           this
           ,
           Christ
           is
           
             the
             way
          
           ,
           as
           
             a
             Prophet
          
           teaching
           us
           by
           his
           Spirit
           and
           Word
           :
           We
           are
           in
           the
           Guiltiness
           of
           Sin
           and
           dare
           not
           approach
           thither
           ,
           and
           as
           to
           this
           ,
           Christ
           is
           
             the
             way
          
           ,
           as
           
             a
             Priest
          
           offering
           up
           his
           Blood
           and
           Righteousness
           for
           us
           :
           We
           are
           in
           the
           Impotency
           and
           Enmity
           of
           
           Sin
           ,
           and
           cannot
           ,
           will
           not
           of
           our selves
           return
           thither
           ,
           and
           as
           to
           this
           ,
           Christ
           is
           
             the
             way
          
           as
           
             a
             King
          
           ,
           subduing
           and
           ruling
           us
           by
           his
           gracious
           Sceptre
           ;
           God
           hath
           sealed
           Christ
           to
           all
           these
           Offices
           for
           this
           very
           end
           to
           bring
           us
           home
           to
           himself
           .
           Now
           this
           Principle
           sets
           the
           Will
           right
           in
           reference
           to
           Christ
           in
           all
           his
           Offices
           .
        
         
           1.
           
           Take
           him
           as
           a
           Prophet
           ,
           this
           Principle
           sets
           the
           Heart
           right
           in
           a
           threefold
           respect
           .
        
         
           1.
           
           'T
           is
           a
           Principle
           of
           humble
           Teachableness
           .
           God
           (
           who
           is
           the
           Soul's
           Centre
           )
           dwelling
           in
           Light
           unapproachable
           ,
           and
           Christ
           (
           who
           is
           in
           the
           Father's
           bosom
           )
           being
           the
           great
           revealer
           of
           him
           ,
           this
           Principle
           enclines
           the
           Will
           to
           hearken
           to
           Christ
           ;
           
             the
             ear
             is
             opened
             or
             revealed
             to
             hear
             the
             great
             Prophet
             in
             all
             things
             .
          
           There
           is
           a
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           or
           
             readiness
             of
             mind
          
           to
           let
           in
           every
           beam
           of
           Light
           and
           catch
           at
           every
           drop
           of
           Truth
           which
           falls
           from
           Christ.
           Before
           Man
           was
           a
           Wolf
           and
           a
           Lion
           for
           bruitish
           untractableness
           ,
           but
           now
           
             a
             little
             child
             may
             lead
             him
             ,
             Isai.
          
           11.
           6.
           even
           the
           least
           truth
           or
           message
           from
           Christ
           ;
           he
           will
           not
           be
           unruly
           or
           break
           away
           from
           it
           for
           a
           World
           ,
           but
           meekness
           and
           humility
           make
           him
           as
           a
           little
           Child
           ruleable
           by
           every
           word
           of
           Christ.
           
        
         
         
           2.
           
           'T
           is
           a
           Principle
           of
           Faith
           ,
           ready
           to
           receive
           Christ
           
             in
             the
             name
             of
             a
             Prophet
             .
          
           Christ
           doth
           no
           sooner
           usher
           in
           a
           Truth
           into
           the
           Soul
           ,
           but
           this
           Principle
           clasps
           about
           it
           with
           fiducial
           embraces
           ,
           and
           says
           ,
           
             This
             is
             a
             beam
             from
             the
             Sun
             of
             righteousness
             ,
             this
             is
             a
             message
             from
             the
             Angel
             of
             the
             Covenant
             ,
          
           sent
           on
           purpose
           to
           setch
           me
           away
           to
           God.
           Hereby
           the
           Soul
           is
           disposed
           to
           believe
           Christ's
           Words
           ,
           and
           receive
           his
           Testimony
           .
        
         
           3.
           
           'T
           is
           a
           Principle
           of
           Love
           ,
           ready
           to
           embrace
           Christ
           as
           
             the
             Angel
             of
             God's
             face
             or
             presence
             ,
          
           and
           
             kiss
             the
             Son
          
           as
           revealing
           holy
           secrets
           
             from
             the
             Fathers
             bosom
          
           .
           This
           Principle
           hangs
           upon
           Christ's
           
             myrrh-dropping
             lips
          
           ,
           and
           when
           he
           speaks
           ,
           it
           catches
           up
           his
           words
           as
           
             the
             words
             of
             eternal
             life
          
           ;
           every
           Truth
           is
           received
           in
           Love
           as
           from
           Christ's
           hand
           ,
           and
           above
           all
           ,
           Christ
           himself
           is
           very
           precious
           ,
           because
           he
           is
           
             the
             brightness
             of
             glory
          
           .
        
         
           2.
           
           Take
           him
           as
           a
           Priest
           ,
           this
           Principle
           sets
           the
           Heart
           right
           towards
           him
           .
           Under
           the
           Law
           the
           Levites
           were
           given
           to
           the
           Priest
           ;
           under
           the
           Gospel
           those
           who
           are
           spiritual
           Levites
           ,
           are
           given
           to
           Christ
           the
           High-priest
           .
           Now
           the
           Principle
           (
           whereby
           they
           are
           given
           to
           Christ
           as
           a
           Priest
           )
           is
           double
           .
        
         
         
           1.
           
           'T
           is
           a
           Principle
           of
           Faith
           enclining
           the
           Soul
           to
           wash
           in
           the
           Laver
           of
           Christ's
           Blood
           ,
           and
           wrap
           up
           it self
           in
           the
           Robe
           of
           his
           Righteousness
           .
           This
           is
           called
           in
           Scripture
           
             trusting
             in
             Christs
             name
             ,
             Matth.
          
           12.
           21.
           
             faith
             in
             his
             blood
             ,
             Rom.
          
           3.
           25.
           
             receiving
             the
             atonement
             ,
             Rom.
          
           5.
           11.
           and
           
             receiving
             the
             gift
             of
             righteousness
             ,
             Rom.
          
           5.
           17.
           
           When
           a
           Soul
           comes
           up
           out
           of
           the
           wilderness
           of
           Sin
           to
           return
           to
           God
           ,
           all
           the
           way
           it
           
             leans
             upon
             Jesus
             Christ
             ,
             Cant.
          
           8.
           5.
           
        
         
           2.
           
           'T
           is
           a
           Principle
           of
           Love
           enclining
           the
           Soul
           to
           love
           Jesus
           Christ
           as
           its
           Priest.
           When
           once
           there
           are
           Faith-glances
           in
           the
           Understanding
           at
           Christ
           crucified
           ,
           and
           Faith-rollings
           in
           the
           Will
           upon
           him
           ,
           the
           holy
           Fire
           (
           called
           a
           vehement
           Flame
           ,
           or
           ,
           as
           it
           is
           in
           the
           Original
           ,
           the
           Flame
           of
           God
           ,
           Cant.
           8.
           6.
           
           )
           kindles
           upon
           the
           heart
           and
           makes
           it
           burn
           with
           true
           love
           to
           Christ
           :
           Oh!
           says
           the
           Soul
           ,
           this
           is
           he
           who
           made
           the
           Robe
           of
           Righteousness
           for
           me
           ,
           and
           how
           much
           love
           was
           there
           in
           every
           thread
           of
           it
           ?
           This
           is
           he
           who
           drunk
           off
           the
           Cup
           of
           trembling
           for
           me
           ,
           and
           how
           much
           wrath
           did
           my
           sins
           squeez
           into
           it
           ?
           When
           on
           Earth
           he
           bore
           my
           sins
           upon
           the
           Cross
           ,
           and
           now
           in
           Heaven
           he
           bears
           my
           name
           upon
           his
           heart
           ;
           his
           Person
           is
           all
           desires
           ,
           his
           Blood
           all
           preciousness
           ,
           
           his
           Righteousness
           all
           glory
           ,
           his
           Love
           all
           
             heights
             and
             depths
             and
             breadths
             surpassing
             knowledge
             ,
          
           and
           who
           can
           chuse
           but
           love
           him
           ?
           There
           is
           no
           high
           Priest
           or
           Sacrifice
           but
           himself
           ,
           no
           Balm
           or
           healing
           but
           in
           his
           Wounds
           ,
           no
           Intercessor
           above
           but
           his
           Blood
           and
           Righteousness
           ,
           no
           Beauty
           or
           Glory
           in
           all
           the
           visible
           World
           like
           that
           in
           his
           Cross
           ,
           and
           how
           can
           the
           heart
           refuse
           his
           Espousals
           ?
           This
           is
           a
           Principle
           of
           sweet
           closure
           with
           Christ
           ;
           this
           makes
           the
           Soul
           breathe
           after
           ,
           nay
           approach
           to
           Christ
           ,
           and
           when
           it
           hath
           
             a
             being
             in
             him
          
           ,
           such
           is
           the
           holy
           aspiration
           of
           this
           Principle
           ,
           that
           still
           it
           desires
           to
           be
           more
           perfectly
           and
           intimately
           in
           him
           ;
           no
           embraces
           near
           enough
           ,
           there
           's
           too
           much
           distance
           in
           every
           union
           :
           When
           the
           Soul
           is
           
             brother
             and
             sister
             and
             mother
             to
             him
             ,
          
           still
           't
           would
           be
           nearer
           ,
           nothing
           less
           than
           
             one
             spirit
          
           ,
           1
           Cor.
           6.
           17.
           and
           when
           't
           is
           so
           in
           some
           measure
           ,
           still
           it
           presses
           hard
           after
           more
           oneness
           with
           him
           :
           Oh!
           that
           the
           Veil
           of
           darkness
           were
           quite
           off
           !
           that
           the
           remnants
           of
           separating
           Corruption
           were
           quite
           out
           !
           Oh!
           for
           more
           gales
           of
           Faith
           and
           Prayer
           to
           blow
           up
           this
           holy
           Fire
           !
           for
           more
           effusions
           of
           the
           holy
           Unction
           to
           feed
           and
           enflame
           it
           !
           Thus
           this
           Principle
           is
           
             hiatus
             Voluntatis
          
           ,
           the
           opening
           or
           
           thirsty
           gaping
           of
           the
           Will
           for
           more
           and
           more
           of
           Christ
           ,
           and
           all
           that
           it
           may
           dwell
           in
           God
           who
           is
           Love
           it self
           .
        
         
           3.
           
           Take
           him
           as
           a
           King
           ,
           this
           Principle
           sets
           the
           Heart
           right
           towards
           him
           .
           Hence
           a
           man
           becomes
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             in
             a
             fit
             posture
             towards
             the
             kingdom
             of
             God
             ,
             Luk.
          
           9.
           62.
           and
           that
           in
           a
           threefold
           respect
           .
        
         
           1.
           
           This
           Principle
           is
           a
           Principle
           of
           Faith
           :
           God
           made
           Christ
           a
           King
           ,
           &
           Faith
           owns
           him
           as
           such
           ;
           God
           gave
           him
           
             all
             the
             power
             in
             heaven
             and
             earth
             ,
          
           and
           Faith
           gives
           him
           all
           the
           power
           in
           the
           upper
           and
           lower
           Faculties
           of
           the
           Soul.
           This
           Principle
           rests
           upon
           him
           as
           a
           King
           ,
           able
           to
           
             put
             all
             his
             enemies
             under
             his
             feet
             :
          
           Are
           there
           strong
           holds
           of
           Sin
           in
           us
           ?
           this
           Principle
           rests
           on
           him
           as
           
             the
             power
             of
             God
          
           to
           cast
           them
           down
           :
           Are
           there
           Armies
           of
           temptations
           round
           about
           us
           ?
           this
           Principle
           rests
           on
           him
           as
           
             the
             Captain
             of
             salvation
          
           to
           scatter
           them
           .
           As
           soon
           as
           this
           Principle
           is
           in
           the
           Soul
           ,
           the
           Soul
           is
           no
           longer
           where
           it
           was
           ,
           but
           
             translated
             into
             the
             kingdom
             of
             Christ
             ,
             Col.
          
           1.
           13.
           
           Before
           it
           was
           in
           a
           region
           of
           Darkness
           ,
           but
           now
           in
           a
           place
           of
           marvellous
           Light
           ;
           its
           native
           soil
           was
           spiritual
           Sodom
           and
           Egypt
           ,
           where
           Sin
           is
           a
           Law
           ,
           but
           now
           it
           is
           in
           the
           Dominions
           of
           Christ
           ,
           where
           
             the
             Law
             of
             the
             Spirit
             frees
             from
             the
          
           
           
             Law
             of
             sin
          
           :
           and
           because
           ,
           after
           the
           Law
           or
           Reign
           of
           Sin
           is
           broken
           ,
           the
           remnants
           or
           reliques
           of
           Corruption
           are
           still
           in
           us
           ,
           therefore
           this
           Principle
           doth
           in
           a
           wonderful
           manner
           rest
           upon
           Christ
           for
           a
           more
           thorough
           purging
           out
           thereof
           .
        
         
           2.
           
           This
           Principle
           is
           a
           Principle
           of
           Love
           ,
           disposing
           the
           Soul
           to
           love
           Christ
           as
           
             a
             Melchisedek
             ,
             a
             king
             of
             righteousness
             ,
          
           and
           
             to
             kiss
             his
             sceptre
             as
             a
             sceptre
             of
             righteousness
             .
          
           This
           Principle
           desires
           and
           delights
           above
           all
           places
           to
           dwell
           in
           
             Immanuels
             land
          
           ,
           and
           by
           a
           holy
           acquiescence
           under
           his
           Law
           ,
           it
           
             sits
             down
          
           (
           as
           it
           were
           )
           
             in
             the
             kingdom
             of
             God.
          
           Hence
           the
           Heart
           is
           willing
           that
           Christ
           should
           reign
           over
           it
           ,
           &
           that
           all
           his
           Enemies
           should
           be
           made
           his
           footstool
           ,
           even
           those
           that
           dwell
           in
           its
           own
           bosom
           ;
           if
           he
           come
           &
           search
           for
           darling
           Lusts
           there
           ,
           this
           Principle
           will
           open
           every
           fold
           ,
           and
           unlock
           every
           secret
           place
           of
           the
           Heart
           to
           discover
           them
           :
           If
           he
           come
           and
           slay
           them
           with
           the
           Sword
           of
           his
           mouth
           ,
           this
           Principle
           will
           be
           consenting
           to
           their
           death
           ,
           and
           pray
           ,
           
             So
             let
             all
             thine
             enemies
             perish
             ,
             O
             Lord
             ,
          
           even
           all
           the
           remainders
           of
           Corruption
           lying
           in
           my
           Heart
           .
        
         
           3.
           
           This
           Principle
           is
           a
           Principle
           of
           Obedience
           ;
           and
           this
           is
           no
           other
           but
           the
           two
           
           former
           Principles
           of
           Faith
           and
           Love
           conspiring
           together
           to
           do
           the
           Will
           of
           Christ.
           Christ
           is
           
             at
             the
             right
             hand
             of
             God
             ,
          
           and
           the
           Soul
           by
           Faith
           and
           Love
           is
           
             at
             the
             right
             hand
             of
             Christ
             ,
             Psal.
          
           45.
           9.
           ready
           to
           hear
           and
           do
           all
           his
           pleasure
           ,
           Ver.
           10.
           
           Faith
           hath
           two
           Eyes
           ,
           &
           whilest
           one
           is
           upon
           the
           propitiatory
           Cross
           ,
           the
           other
           is
           upon
           the
           holy
           Crown
           of
           Jesus
           .
           Love
           hath
           two
           Hands
           ,
           and
           whil'st
           one
           is
           thrust
           into
           his
           side
           and
           bleeding
           Wounds
           ,
           the
           other
           is
           busie
           in
           keeping
           his
           righteous
           Laws
           and
           Commands
           .
           No
           sooner
           doth
           a
           Command
           drop
           down
           from
           him
           ,
           but
           Faith
           catches
           it
           up
           ;
           Oh!
           says
           Faith
           ,
           this
           comes
           from
           the
           King
           of
           Kings
           and
           must
           be
           done
           ;
           and
           this
           great
           King
           (
           says
           Love
           )
           obeyed
           for
           me
           even
           to
           the
           Cross
           ,
           and
           how
           can
           I
           do
           less
           than
           obey
           him
           ?
           
             His
             commandments
             are
             all
             right
             ,
             his
             yoke
             easie
             ,
             his
             service
             freedom
             ,
          
           and
           
             his
             love
             constraining
          
           .
        
         
           3.
           
           This
           Principle
           sets
           the
           Will
           into
           a
           right
           Frame
           in
           respect
           of
           that
           great
           Obstacle
           ,
           Sin.
           Sin
           separates
           between
           God
           and
           the
           Soul
           ,
           but
           this
           Principle
           separates
           between
           the
           Soul
           and
           Sin
           ;
           and
           this
           in
           three
           respects
           .
        
         
           1.
           
           As
           it
           is
           a
           Principle
           of
           Evangelical
           Sorrow
           .
           Sin
           is
           contracted
           with
           pleasure
           and
           must
           be
           dissolved
           with
           sorrow
           ,
           and
           
           this
           dissolution
           will
           not
           be
           kindly
           ,
           unless
           the
           Sorrow
           be
           Evangelical
           ;
           Legal
           Sorrow
           is
           a
           preparative
           to
           Conversion
           ,
           but
           Evangelical
           is
           an
           essential
           ingredient
           in
           it
           ;
           in
           Legal
           sorrow
           the
           Heart
           breaks
           under
           the
           Fears
           of
           Hell
           and
           Death
           ,
           but
           in
           Evangelical
           it
           thaws
           under
           the
           Beams
           of
           free
           Grace
           ;
           it
           melts
           for
           the
           exceeding
           sinfulness
           of
           Sin
           ,
           it
           bleeds
           over
           the
           bleeding
           Wounds
           of
           Christ
           ,
           it
           grieves
           at
           the
           grievings
           of
           the
           holy
           Spirit
           ,
           it
           blushes
           and
           shames
           it self
           for
           the
           stains
           cast
           upon
           Gods
           Glory
           ,
           &
           it
           is
           offended
           &
           full
           fraught
           with
           displicency
           at
           its
           many
           &
           great
           offences
           of
           the
           divine
           Majesty
           .
           This
           is
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             sorrow
             according
             to
             God
          
           ,
           2
           Cor.
           7.
           10.
           
           Sorrow
           for
           Sin
           as
           Sin
           ,
           such
           as
           God
           would
           have
           .
           This
           turns
           the
           sweet
           morsels
           of
           Sin
           into
           bitter
           herbs
           ,
           and
           the
           pleasant
           streams
           of
           lust
           into
           blood
           ;
           hereby
           Sin
           is
           in
           some
           degree
           loosened
           out
           of
           the
           Heart
           .
        
         
           2.
           
           As
           it
           is
           a
           Principle
           of
           hatred
           enclining
           the
           Will
           to
           hate
           every
           false
           way
           .
           The
           Scripture
           sets
           out
           Sin
           as
           a
           very
           odious
           thing
           ,
           't
           is
           
             the
             poyson
             of
             asps
             ,
             Rom.
          
           3.
           13.
           
             the
             dogs
             vomit
          
           ,
           2
           Pet.
           2.
           22.
           
           
             a
             menstruous
             cloth
             ,
             Isai.
          
           30.
           22.
           
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             the
             superfluity
             or
             excrement
             of
             all
             evil
             ,
             Jam.
          
           1.
           21.
           
             enmity
             to
             God
             ,
             Rom.
          
           8.
           7.
           
             the
             abominable
             thing
             which
          
           
           
             God
             hates
             ,
             Jer.
          
           44.
           4.
           and
           that
           
             with
             great
             hatred
             ,
             Hos.
          
           9.
           7.
           
           Now
           the
           Heart
           (
           when
           this
           Principle
           is
           in
           it
           )
           hates
           and
           abhorrs
           the
           taste
           of
           this
           poison
           ,
           the
           smell
           of
           this
           vomit
           ,
           the
           touch
           of
           this
           menstruous
           cloth
           ,
           the
           sight
           or
           appearance
           of
           this
           filthy
           excrement
           ,
           the
           thought
           of
           this
           enmity
           to
           God
           ,
           and
           the
           very
           presence
           of
           this
           abominable
           thing
           ;
           this
           hatred
           is
           the
           very
           life
           and
           spirit
           of
           Repentance
           :
           As
           the
           love
           of
           Sin
           is
           the
           
             vinculum
             unionis
          
           or
           vital
           spirit
           whereby
           the
           Soul
           and
           Sin
           are
           intimately
           united
           together
           ,
           so
           the
           hatred
           of
           Sin
           is
           the
           
             solutio
             vinculi
          
           ,
           or
           the
           extinction
           of
           that
           vital
           spirit
           ,
           whereby
           the
           Soul
           and
           Sin
           are
           separated
           one
           from
           another
           .
        
         
           3.
           
           As
           it
           is
           a
           Principle
           of
           actual
           Reformation
           or
           forsaking
           of
           Sin
           ;
           and
           this
           is
           no
           other
           than
           the
           two
           former
           Principles
           of
           Sorrow
           and
           Hatred
           conspiring
           together
           to
           make
           away
           with
           Sin.
           Sorrow
           nails
           the
           old
           Man
           with
           all
           his
           members
           upon
           the
           Cross
           there
           to
           die
           in
           pains
           and
           agonies
           ,
           and
           Hatred
           pierces
           into
           his
           very
           Heart
           and
           le
           ts
           out
           his
           vital
           Blood
           ,
           I
           mean
           ,
           the
           love
           of
           Sin
           ,
           that
           he
           may
           be
           sure
           to
           die
           and
           not
           revive
           again
           ;
           where
           these
           two
           are
           ,
           a
           man
           
             suffers
             in
             the
             flesh
             and
             ceases
             from
             sin
             ,
          
           1
           Pet.
           4.
           1.
           he
           cannot
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             commit
             sin
          
           ,
           1
           Joh.
           
           3.
           9.
           not
           so
           as
           he
           did
           before
           .
           Sorrow
           forbids
           it
           to
           be
           
             the
             joy
             of
             his
             way
          
           ,
           and
           Hatred
           forbids
           it
           to
           be
           the
           love
           of
           his
           Heart
           ,
           and
           both
           cast
           it
           out
           as
           
             an
             unclean
             thing
          
           ,
           causing
           God's
           departure
           from
           the
           Soul.
           
        
         
           3.
           
           As
           to
           the
           Affections
           ,
           there
           is
           a
           Principle
           which
           tunes
           and
           harmonizes
           them
           ,
           and
           that
           in
           a
           threefold
           respect
           .
        
         
           1.
           
           'T
           is
           a
           Principle
           reductive
           of
           the
           Affections
           to
           the
           Rule
           of
           Reason
           .
           God
           in
           Creation
           made
           Man
           a
           Lord
           over
           Brutes
           ,
           &
           anointed
           Reason
           to
           reign
           over
           the
           Affections
           ;
           but
           as
           soon
           as
           Man
           rebelled
           against
           God
           ,
           all
           within
           him
           and
           without
           him
           was
           hurled
           into
           confusion
           :
           Without
           ,
           the
           brute
           Beasts
           rebelled
           against
           his
           person
           ;
           and
           within
           ,
           the
           brutish
           Lusts
           rebelled
           against
           his
           Reason
           ;
           but
           when
           converting
           Grace
           reduces
           Man
           into
           order
           again
           ,
           then
           
             the
             beasts
             of
             the
             field
             are
             at
             peace
             with
             him
             ,
             Joh
          
           5.
           23.
           and
           the
           Affections
           of
           the
           Heart
           throw
           down
           their
           arms
           and
           confess
           their
           homage
           to
           the
           Kingdom
           of
           Reason
           .
           This
           Principle
           makes
           a
           man
           able
           to
           
             rule
             over
             his
             own
             spirit
             ,
             Prov.
          
           16.
           32.
           and
           say
           with
           Authority
           to
           one
           Affection
           ,
           
             Go
             and
             it
             goeth
             ,
             and
             to
             another
             ,
             come
             ,
             and
             it
             cometh
             .
          
           'T
           is
           true
           ,
           Moral
           Vertue
           doth
           in
           its
           way
           subject
           the
           Affections
           to
           Reason
           ,
           but
           this
           
           supernatural
           Principle
           doth
           it
           in
           a
           more
           excellent
           manner
           ;
           there
           the
           Subjection
           is
           to
           Reason
           as
           the
           supreme
           Faculty
           of
           the
           Soul
           ,
           but
           here
           it
           is
           to
           it
           as
           
             the
             candle
             of
             the
             Lord
             ▪
          
           even
           for
           his
           sake
           who
           lighted
           it
           up
           for
           the
           guidance
           of
           the
           blind
           Faculties
           ;
           there
           it
           is
           to
           Reason
           as
           a
           natural
           Light
           ,
           but
           here
           it
           is
           to
           it
           as
           supernaturally
           illuminated
           .
           The
           holy
           Spirit
           makes
           the
           Truths
           of
           the
           Gospel
           to
           become
           
             the
             Law
             of
             the
             mind
          
           ,
           and
           this
           
             Law
             of
             the
             mind
          
           rules
           over
           the
           Affections
           ;
           the
           Affections
           are
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           the
           Woman-part
           in
           us
           ,
           
             the
             head
             of
             this
             woman
             is
             the
             Man
             or
             Reason
             ,
          
           and
           
             the
             head
             of
             this
             Man
             is
             Christ
             and
             his
             holy
             unction
             .
          
        
         
           2.
           
           'T
           is
           a
           Principle
           moderative
           of
           the
           Affections
           as
           to
           the
           things
           of
           the
           World.
           Before
           Conversion
           the
           Earth
           hath
           its
           Throne
           in
           the
           Heart
           ,
           but
           this
           Principle
           
             shakes
             the
             earth
             out
             of
             her
             place
          
           ;
           before
           ,
           the
           Affections
           are
           as
           Sails
           spread
           open
           to
           the
           gales
           of
           the
           World
           ,
           but
           this
           Principle
           contracts
           and
           folds
           them
           up
           lest
           the
           spirit
           of
           the
           World
           should
           fill
           them
           :
           Earthly
           things
           are
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             the
             smallest
             things
             of
             all
          
           ,
           1
           Cor.
           6.
           2.
           and
           (
           where
           this
           Principle
           is
           )
           a
           very
           small
           portion
           of
           them
           will
           suffice
           ,
           
             Agur's
             dimensum
             ,
             Daniels
             pulse
             ,
             our
             Saviours
             daily
             bread
             ,
             Pauls
             food
             and
             raiment
             ,
          
           Luther's
           
           Herring
           ,
           any
           thing
           with
           the
           word
           of
           blessing
           will
           serve
           the
           turn
           ;
           when
           there
           is
           little
           or
           nothing
           without
           ,
           still
           there
           is
           an
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           a
           self-sufficiency
           of
           holy
           content
           within
           ;
           and
           when
           there
           is
           a
           concourse
           or
           affluence
           of
           all
           outward
           blessings
           ,
           this
           Principle
           is
           as
           Balast
           to
           keep
           the
           Heart
           from
           drowning
           and
           overwhelming
           it self
           therein
           ;
           there
           is
           such
           an
           holy
           allay
           upon
           the
           Soul
           ,
           that
           in
           the
           lowest
           ebbs
           of
           adversity
           it
           
             possesses
             all
             things
          
           in
           its
           God
           ,
           and
           in
           the
           highest
           tides
           of
           prosperity
           it
           will
           not
           be
           possessed
           by
           any
           thing
           in
           the
           World
           :
           Alas
           !
           saith
           the
           Soul
           ,
           all
           this
           is
           but
           
             thick
             clay
          
           ,
           and
           why
           should
           I
           lade
           my
           Eagle-affections
           with
           it
           ?
           All
           this
           is
           but
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             much
             fancy
          
           ,
           and
           why
           should
           an
           immortal
           Soul
           be
           set
           upon
           it
           ?
           The
           whole
           World
           is
           but
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             a
             figure
          
           or
           shadow
           ,
           and
           that
           Time
           (
           which
           invelopes
           it
           )
           is
           but
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             time
             contracted
          
           ,
           and
           contracted
           into
           a
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           for
           so
           the
           Apostle
           calls
           the
           world
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             the
             now
             world
          
           ,
           2
           Tim.
           4.
           10.
           
           Wherefore
           a
           shadow
           of
           Affections
           is
           big
           enough
           for
           a
           figure
           ,
           and
           the
           shortest
           glance
           of
           the
           Heart
           long
           enough
           for
           a
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           a
           transient
           and
           momentany
           thing
           which
           
             perishes
             with
             the
             very
             using
          
           .
           The
           World
           in
           Scripture
           is
           set
           out
           as
           a
           nullity
           ,
           
             a
             thing
             that
             is
          
           
           
             not
             ,
             Prov.
          
           23.
           5.
           and
           this
           Principle
           deals
           with
           it
           as
           such
           ;
           
             it
             makes
             a
             man
             rejoyce
             as
             if
             he
             rejoiced
             not
             ,
             and
             buy
             as
             if
             he
             possessed
             not
             :
          
           the
           Affections
           ,
           like
           translated
           Enoch
           ,
           are
           not
           found
           here
           below
           ,
           because
           God
           hath
           translated
           them
           .
        
         
           3.
           
           'T
           is
           a
           Principle
           inflammative
           of
           the
           Affections
           towards
           God
           and
           the
           things
           of
           God
           ;
           before
           ,
           the
           Affections
           run
           down
           to
           the
           World
           as
           their
           Centre
           ,
           but
           this
           Principle
           turns
           the
           stream
           of
           the
           Soul
           upward
           towards
           God
           ;
           now
           Love
           ,
           which
           is
           the
           Key
           of
           the
           heart
           ,
           opens
           &
           unlocks
           it
           unto
           God
           ;
           Desire
           ,
           which
           is
           Love
           in
           motion
           ,
           goes
           out
           in
           holy
           breathings
           and
           thirstings
           after
           him
           ;
           and
           if
           he
           stay
           away
           from
           the
           Soul
           ,
           Hope
           ,
           which
           is
           Love
           in
           expectation
           ,
           looks
           and
           waits
           for
           his
           approaches
           to
           the
           Soul
           ;
           and
           when
           he
           doth
           approach
           thither
           ,
           Delight
           ,
           which
           is
           Love
           in
           rest
           or
           acquiescence
           ,
           joys
           and
           keeps
           sabbath
           in
           his
           presence
           ;
           and
           lest
           this
           Sabbath
           should
           be
           broken
           ,
           Fear
           ,
           which
           is
           the
           Soul's
           Sentinel
           ,
           watches
           against
           Sin
           as
           the
           great
           make-bate
           and
           incendiary
           ;
           and
           when
           Sin
           offers
           to
           enter
           the
           Soul
           ,
           Hatred
           ,
           which
           is
           the
           Soul's
           Guard
           ,
           shuts
           the
           doors
           against
           it
           with
           an
           holy
           displicency
           and
           antipathy
           ;
           and
           if
           it
           do
           enter
           there
           ,
           Anger
           ,
           which
           is
           the
           Soul's
           Sword
           ,
           strikes
           at
           it
           
           with
           indignation
           ,
           and
           Sorrow
           ,
           which
           is
           the
           Soul's
           Issue
           ,
           vents
           and
           lets
           out
           the
           corrupt
           blood
           and
           humours
           out
           of
           it
           ;
           and
           (
           which
           is
           the
           heat
           and
           height
           of
           all
           )
           Zeal
           sets
           the
           Soul
           on
           fire
           and
           makes
           it
           burn
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           in
           that
           which
           is
           good
           ,
           for
           the
           Glory
           of
           God
           who
           is
           the
           supreme
           Good
           ,
           and
           against
           the
           commission
           of
           Sin
           which
           is
           the
           supreme
           Evil.
           Thus
           the
           whole
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             trade
             or
             converse
          
           of
           the
           Affections
           
             is
             in
             heaven
             ,
             Phil.
          
           3.
           20.
           
           This
           Principle
           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
           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
           formed
           in
           the
           Heart
           .
           No
           man
           perfectly
           knows
           the
           least
           Atom
           or
           Dust
           in
           Nature
           ,
           how
           much
           less
           the
           grand
           Mystery
           of
           Grace
           ?
           Here
           then
           we
           must
           procede
           with
           great
           modesty
           and
           sobriety
           ,
           keeping
           as
           close
           as
           may
           be
           to
           the
           line
           and
           level
           of
           Scripture
           .
           Now
           here
           I
           shall
           make
           a
           threefold
           Enquiry
           .
        
         
           
             1.
             
             Whether
             the
             Word
             of
             God
             be
             the
             Means
             or
             Instrument
             of
             Conversion
             ?
          
           
             2.
             
             Whether
             the
             Will
             of
             Man
             be
             converted
             by
             the
             Intervention
             of
             the
             enlightned
             Understanding
             ?
          
           
             3.
             
             Whether
             the
             Work
             of
             Conversion
             be
             wrought
             in
             an
             irresistible
             way
             ?
          
        
         
           1.
           
           Whether
           the
           Word
           be
           the
           Means
           or
           Instrument
           of
           Conversion
           ?
           And
           here
           I
           shall
           endeavour
           two
           things
           .
        
         
           
             1.
             
             I
             will
             prove
             that
             it
             is
             so
             .
          
           
             2.
             
             I
             will
             enquire
             how
             far
             or
             in
             what
             sence
             it
             may
             be
             called
             so
             ?
          
        
         
         
           1.
           
           I
           shall
           prove
           that
           it
           is
           so
           ,
           and
           that
           by
           three
           Arguments
           .
        
         
           
             1.
             
             Plain
             Scripture
             asserts
             it
             .
          
           
             2.
             
             Successive
             Experience
             shews
             it
             .
          
           
             3.
             
             The
             Analogy
             between
             the
             Principles
             of
             the
             new
             Creature
             and
             the
             Properties
             of
             the
             Word
             induces
             it
             .
          
        
         
           1.
           
           Plain
           Scripture
           asserts
           it
           .
           
             Faith
             cometh
             by
             hearing
             and
             hearing
             by
             the
             word
             of
             God
             ,
             Rom.
          
           10.
           17.
           
             the
             holy
             scriptures
             are
             able
             to
             make
             wise
             unto
             salvation
             ,
          
           2
           Tim.
           3.
           15.
           
             the
             Law
             is
             perfect
             converting
             the
             soul
             ,
             Psal.
          
           19.
           7.
           
             the
             Gospel
             is
             the
             power
             of
             God
             to
             salvation
             to
             the
             believer
             ,
             Rom.
          
           1.
           16.
           and
           for
           the
           Unbeliever
           who
           accounts
           it
           foolishness
           and
           weakness
           ,
           the
           Apostle
           assures
           us
           that
           
             the
             foolishness
             of
             God
             is
             wiser
             than
             men
             ,
             and
             the
             weakness
             of
             God
             is
             stronger
             than
             men
             ,
          
           1
           Cor.
           1.
           25.
           so
           much
           wiser
           as
           to
           out-reason
           their
           carnal
           Understanding
           ,
           and
           so
           much
           stronger
           as
           to
           out-wrestle
           their
           carnal
           Wills
           and
           Affections
           .
           The
           Gospel
           't
           is
           
             Ministerium
             Spiritûs
             ,
             the
             ministration
             of
             the
             Spirit
             ,
          
           2
           Cor.
           3.
           8.
           the
           Golden
           Pipe
           ,
           through
           which
           the
           Oil
           of
           Grace
           is
           emptied
           out
           into
           mens
           Hearts
           ,
           and
           the
           great
           Organ
           ,
           through
           which
           the
           holy
           Ghost
           breathes
           spiritual
           Life
           into
           them
           ;
           't
           is
           
             the
             seed
             of
             the
             new
             creature
             ,
             we
             are
             begotten
             by
          
           
           
             the
             word
             of
             truth
             ,
             Jam.
          
           1.
           18.
           
             born
             again
             not
             of
             corruptible
             seed
             ,
             but
             of
             incorruptible
             ,
             by
             the
             word
             of
             God
             which
             liveth
             and
             abideth
             for
             ever
             ,
          
           1
           Pet.
           1.
           23.
           
           't
           is
           
             the
             white
             horse
             upon
             which
             Christ
             rides
             conquering
             and
             to
             conquer
             ,
             Rev.
          
           6.
           2.
           
           Conversion
           is
           a
           Conquest
           over
           the
           Minds
           and
           Wills
           of
           Men
           ,
           and
           for
           the
           obtaining
           thereof
           ,
           Christ
           rides
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             upon
             the
             word
             of
             truth
             ,
             Psal.
          
           45.
           5.
           and
           because
           there
           be
           high
           things
           and
           strong
           holds
           in
           mens
           Hearts
           ,
           the
           Word
           is
           as
           a
           mighty
           Engine
           in
           his
           hands
           
             to
             cast
             down
             those
             heights
             and
             holds
             and
             captivate
             every
             thought
             to
             himself
             ,
          
           2
           Cor.
           10.
           4
           ,
           5.
           
           The
           Apostle
           taking
           notice
           of
           the
           work
           of
           Faith
           ,
           labour
           of
           Love
           and
           patience
           of
           Hope
           in
           the
           Thessalonians
           ,
           1
           Thes.
           1.
           3.
           gives
           us
           a
           clear
           account
           whence
           those
           choice
           Graces
           came
           ,
           the
           fontal
           Cause
           of
           them
           was
           Election
           ,
           Ver.
           4.
           and
           the
           instrumental
           
             the
             Gospel
          
           ,
           Ver.
           5.
           
           For
           (
           saith
           he
           )
           
             our
             Gospel
             came
             unto
             you
             not
             in
             word
             only
             ,
             but
             in
             power
             and
             in
             the
             holy
             Ghost
             ,
             and
             in
             much
             assurance
             .
          
           In
           a
           word
           :
           All
           the
           Current
           of
           Scripture
           seals
           up
           this
           Truth
           .
        
         
           2.
           
           Successive
           Experience
           shews
           it
           .
           St.
           Peter
           at
           once
           caught
           3000.
           
           Souls
           in
           the
           Net
           of
           the
           Gospel
           ,
           Acts
           2.
           41.
           
           St.
           Paul
           came
           to
           the
           Romans
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             in
             the
          
           
           
             fulness
             of
             the
             evangelical
             blessing
             ,
             Rom.
          
           15.
           29.
           the
           Corinthians
           were
           
             his
             seal
          
           ,
           1
           Cor.
           9.
           2.
           and
           the
           Thessalonians
           
             his
             joy
             and
             crown
          
           ,
           1
           Thess.
           2.
           19.
           
           In
           all
           Ages
           of
           the
           Church
           ,
           God's
           Ministers
           have
           had
           a
           proof
           of
           Christ
           speaking
           in
           them
           ,
           and
           God's
           People
           have
           felt
           the
           Word
           to
           be
           Spirit
           and
           Life
           to
           them
           ;
           in
           all
           places
           where
           God's
           Name
           hath
           been
           recorded
           ,
           his
           blessing
           hath
           been
           afforded
           ;
           where
           the
           Seed
           of
           the
           Word
           hath
           been
           sown
           ,
           new
           Creatures
           more
           or
           less
           have
           sprung
           up
           out
           of
           it
           .
           Were
           there
           a
           general
           Assembly
           of
           the
           First-born
           ,
           what
           stories
           would
           they
           tell
           us
           about
           the
           power
           of
           the
           Word
           ?
           One
           would
           say
           ,
           Hell
           flashed
           in
           my
           face
           out
           of
           such
           a
           Threatning
           ;
           another
           ,
           Heaven
           opened
           to
           me
           in
           such
           a
           Promise
           ;
           a
           third
           ,
           the
           Beauty
           of
           Holiness
           appeared
           to
           me
           in
           such
           a
           Precept
           :
           every
           one
           in
           the
           Language
           of
           his
           own
           Experience
           would
           speak
           forth
           the
           wonders
           of
           the
           Word
           .
           How
           many
           have
           been
           forced
           by
           the
           power
           of
           it
           to
           fall
           down
           ,
           and
           worship
           ,
           and
           say
           ,
           
             God
             is
             in
             it
             of
             a
             truth
             ?
          
           How
           many
           have
           experimentally
           felt
           it
           ,
           pointing
           out
           their
           darling
           Lust
           ,
           plucking
           again
           and
           again
           at
           the
           Iron-sinew
           in
           their
           Wills
           ,
           lifting
           and
           thrusting
           hard
           at
           the
           World
           in
           their
           Hearts
           ,
           and
           at
           last
           carrying
           away
           their
           
           Souls
           in
           a
           fiery
           Chariot
           of
           holy
           Affections
           towards
           God
           in
           Christ
           ?
           The
           common
           sense
           of
           Christians
           bears
           witness
           to
           the
           Efficacy
           of
           it
           .
        
         
           3.
           
           The
           Analogy
           between
           the
           Principles
           of
           the
           new
           Creature
           and
           the
           Properties
           of
           the
           Word
           induces
           it
           .
           If
           we
           compare
           the
           Understanding
           of
           the
           new
           Creature
           with
           the
           Word
           ;
           there
           is
           a
           Principle
           of
           
             excellent
             knowledge
          
           ,
           and
           here
           is
           
             the
             word
             of
             truth
             ,
             Eph.
          
           1.
           13.
           there
           is
           a
           lively
           and
           spiritual
           Knowledg
           ,
           and
           here
           are
           
             lively
             oracles
             ,
             Act.
          
           7.
           38.
           and
           words
           which
           are
           
             spirit
             and
             life
             ,
             Joh.
          
           6.
           63.
           there
           is
           a
           near
           and
           intimate
           knowledg
           ,
           and
           here
           is
           a
           
             word
             quick
             and
             powerful
             ,
             piercing
             into
             the
             very
             soul
             and
             spirit
             ,
             Heb.
          
           4.
           12.
           there
           is
           a
           divine
           Faith
           or
           perswasion
           ,
           and
           here
           are
           
             faithful
             sayings
             worthy
             of
             all
             acceptation
             ,
          
           1
           Tim.
           4.
           9.
           there
           is
           a
           clear
           Vision
           ,
           an
           open-fac'd
           Knowledge
           ,
           and
           here
           is
           a
           clear
           Revelation
           ,
           
             a
             pure
             glass
          
           reflecting
           the
           Glory
           of
           God
           upon
           the
           heart
           ,
           2
           Cor.
           3.
           18.
           there
           is
           a
           practical
           Knowledge
           ,
           and
           here
           is
           
             a
             doctrine
             according
             to
             godliness
          
           ,
           1
           Tim.
           6.
           3.
           
           Again
           ,
           if
           we
           compare
           the
           Will
           of
           the
           new
           Creature
           with
           the
           Word
           ;
           there
           are
           holy
           Desires
           breathing
           after
           ,
           and
           holy
           Resolutions
           fixing
           upon
           God
           as
           the
           ultimate
           End
           ,
           and
           here
           are
           
             the
             goads
             and
             the
             nails
          
           ,
           
           Eccl.
           12.
           11.
           which
           stir
           up
           those
           Desires
           ,
           and
           fasten
           those
           Resolutions
           in
           the
           Heart
           ;
           there
           is
           Freedom
           indeed
           ,
           spiritual
           Liberty
           in
           the
           ways
           of
           God
           ,
           and
           here
           is
           
             free-making
             truth
             ,
             Joh.
          
           8.
           32.
           and
           
             a
             law
             of
             liberty
             ,
             Jam.
          
           1.
           25.
           there
           is
           a
           fiducial
           and
           complacential
           rest
           in
           God
           ,
           and
           here
           are
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             words
             of
             faith
             to
             lean
             upon
             ,
          
           1
           Tim.
           4.
           6.
           and
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             words
             of
             delight
             to
             take
             pleasure
             in
             ,
             Eccles.
          
           12.
           10.
           there
           is
           a
           closing
           with
           Christ
           in
           all
           his
           Offices
           ,
           as
           Prophet
           ,
           Priest
           and
           King
           ,
           and
           here
           is
           this
           Prophet
           speaking
           to
           us
           ,
           this
           Priest
           dying
           and
           as
           it
           were
           crucified
           before
           our
           eyes
           ,
           &
           this
           King
           upon
           his
           Throne
           with
           a
           Sceptre
           of
           Righteousness
           in
           his
           hand
           ;
           there
           is
           a
           sorrow
           for
           ,
           &
           hatred
           of
           Sin
           ,
           and
           here
           is
           that
           which
           
             pricks
             us
             at
             the
             heart
          
           ,
           and
           shews
           us
           Sin
           as
           
             an
             abominable
             thing
          
           .
           If
           we
           compare
           the
           Affections
           of
           the
           new
           Creature
           with
           the
           Word
           ;
           there
           is
           a
           reduction
           of
           the
           Affections
           unto
           Reason
           ,
           and
           here
           is
           Reason
           in
           its
           height
           and
           pureness
           ;
           there
           the
           World
           hath
           but
           a
           very
           low
           place
           ,
           and
           here
           it
           hath
           but
           a
           very
           mean
           character
           ;
           there
           the
           Affections
           are
           inflamed
           towards
           God
           ,
           and
           here
           's
           the
           holy
           Fire
           which
           makes
           
             our
             hearts
             burn
             within
             us
          
           towards
           him
           .
           Every
           way
           there
           is
           a
           wonderful
           Analogy
           between
           the
           
           Principles
           of
           the
           New
           Creature
           and
           the
           Properties
           of
           the
           Word
           ,
           which
           plainly
           speaks
           forth
           the
           aptness
           and
           congrulty
           of
           the
           Word
           to
           be
           a
           Means
           or
           Instrument
           of
           Conversion
           .
        
         
           2.
           
           How
           far
           or
           in
           what
           sence
           may
           the
           Word
           be
           called
           a
           Means
           or
           Instrument
           thereof
           ?
           In
           answer
           whereunto
           I
           shall
           first
           lay
           down
           two
           things
           as
           common
           Concessions
           ,
           and
           then
           come
           to
           the
           main
           Quaere
           .
        
         
           The
           two
           Concessions
           are
           these
           .
        
         
           1.
           
           That
           the
           Word
           is
           a
           Means
           or
           Instrument
           of
           the
           Preparatives
           to
           Conversion
           ;
           't
           is
           
             as
             a
             fire
             and
             a
             hammer
             ,
             Jer.
          
           23.
           29.
           
           When
           the
           holy
           Ghost
           blows
           in
           this
           Fire
           upon
           the
           Conscience
           ,
           every
           Sin
           looks
           like
           a
           Spark
           of
           Hell
           ;
           when
           the
           Almighty
           Arms
           set
           home
           this
           hammer
           ,
           it
           breaks
           the
           rocky
           Heart
           all
           to
           pieces
           .
           No
           sooner
           doth
           the
           Commandment
           come
           home
           to
           the
           Heart
           ,
           but
           
             sin
             revives
             and
             the
             sinner
             dies
             ,
             Rom.
          
           7.
           9.
           the
           Sin
           ,
           which
           before
           lay
           as
           dead
           in
           the
           sleepy
           Conscience
           ,
           now
           lives
           and
           gnaws
           upon
           the
           Heart
           ,
           as
           if
           the
           never-dying
           Worm
           were
           there
           ;
           the
           sinner
           ,
           who
           before
           was
           alive
           in
           his
           own
           Self-righteousness
           and
           Self-sufficiency
           ,
           now
           is
           a
           dead
           man
           ,
           one
           who
           hath
           
             the
             sentence
             of
             death
          
           in
           himself
           ,
           and
           feels
           as
           it
           were
           the
           pangs
           of
           Hell
           in
           Conscience
           .
        
         
         
           2.
           
           That
           the
           Word
           is
           a
           Means
           or
           Instrument
           to
           reduce
           the
           Principles
           of
           Grace
           into
           actual
           Conversion
           .
           When
           God
           stirs
           up
           and
           flutters
           over
           the
           Nest
           of
           gracious
           Principles
           ,
           't
           is
           by
           the
           wings
           of
           the
           Spirit
           and
           Word
           ;
           when
           the
           Spices
           of
           the
           Garden
           flow
           out
           ,
           't
           is
           from
           
             the
             North
             and
             South
             wind
          
           ,
           the
           Spirit
           blowing
           in
           Threatnings
           or
           Promises
           .
           That
           which
           makes
           the
           Roots
           of
           Graces
           cast
           forth
           themselves
           into
           Acts
           ,
           is
           the
           Dew
           of
           auxiliary
           Grace
           ,
           and
           that
           Dew
           falls
           with
           
             the
             Manna
             of
             the
             Word
          
           .
           That
           Grace
           with
           our
           Spirit
           ,
           which
           stirs
           up
           the
           Principles
           of
           Grace
           into
           exercise
           ,
           comes
           in
           the
           clothing
           or
           investiture
           of
           some
           holy
           Truth
           or
           other
           .
           Hence
           the
           Apostle
           counts
           it
           one
           of
           his
           Master-pieces
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             to
             stir
             up
             pure
             minds
             by
             his
             Epistles
             ,
          
           2.
           
           Pet.
           3.
           1.
           
        
         
           These
           two
           Concessions
           being
           laid
           down
           ,
           the
           main
           Quaere
           is
           touching
           the
           production
           of
           gracious
           Principles
           ,
           Whether
           as
           to
           that
           ,
           the
           Word
           may
           not
           be
           an
           Instrument
           in
           God's
           Hand
           ?
           Many
           learned
           Divines
           speak
           of
           the
           Word
           as
           operating
           only
           morally
           and
           objectively
           .
           Mr.
           Pemble
           distinguishes
           thus
           ;
           Instruments
           are
           either
           cooperative
           or
           passive
           ,
           and
           the
           Word
           must
           be
           one
           of
           the
           two
           ;
           cooperative
           it
           is
           not
           ,
           moving
           or
           working
           on
           the
           Soul
           by
           
           any
           inward
           force
           of
           it self
           ,
           it
           is
           therefore
           in
           it self
           a
           passive
           instrument
           working
           only
           
             per
             modum
             objecti
          
           ;
           now
           no
           Object
           whatsoever
           hath
           any
           power
           
             per
             se
          
           to
           work
           any
           thing
           on
           the
           Organ
           ,
           but
           is
           only
           an
           occasion
           of
           working
           .
           And
           a
           little
           after
           ,
           he
           saith
           thus
           ,
           I
           cannot
           better
           express
           the
           manner
           how
           the
           holy
           Ghost
           useth
           the
           Word
           in
           the
           work
           of
           Sanctification
           ,
           than
           by
           a
           similitude
           ;
           Christ
           meeting
           a
           dead
           Coarse
           in
           the
           City
           of
           Nain
           ,
           touches
           the
           Bier
           and
           utters
           these
           words
           ,
           
             Young
             man
             ,
             I
             say
             unto
             thee
             ,
             arise
          
           ;
           but
           could
           these
           words
           do
           any
           thing
           to
           raise
           him
           ?
           No
           ,
           't
           was
           Christ's
           invisible
           power
           that
           quickned
           the
           dead
           ,
           not
           his
           words
           which
           only
           declared
           what
           he
           meant
           to
           do
           by
           his
           power
           :
           So
           in
           this
           matter
           of
           Conversion
           ,
           Christ
           bids
           us
           believe
           and
           repent
           ,
           but
           these
           Commands
           work
           nothing
           of
           themselves
           ,
           but
           take
           effect
           by
           the
           only
           power
           of
           God
           working
           upon
           the
           Heart
           .
           Thus
           that
           learned
           man.
           But
           methinks
           this
           is
           too
           low
           ;
           the
           Word
           of
           it self
           operates
           morally
           and
           objectively
           ,
           and
           shall
           it
           do
           no
           more
           as
           clothed
           and
           accompanied
           by
           the
           holy
           Spirit
           ?
           Surely
           the
           Scripture-strains
           touching
           the
           Words
           Efficacy
           are
           so
           high
           ,
           that
           it
           cannot
           be
           
             nudum
             signum
          
           ,
           no
           not
           as
           to
           the
           production
           of
           gracious
           
           Principles
           ;
           St.
           James
           is
           express
           ,
           
             of
             his
             own
             will
             begat
             he
             us
             ,
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             with
             the
             word
             of
             truth
             ,
             Jam.
          
           1.
           18.
           and
           St.
           Paul
           is
           more
           emphatical
           ;
           
             In
             Christ
             Jesus
             .
             I
             have
             begotten
             you
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             by
             or
             through
             the
             Gospel
          
           ,
           1
           Cor.
           4.
           15.
           
           't
           is
           not
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           according
           to
           the
           Gospel
           ,
           but
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           by
           or
           through
           the
           Gospel
           ,
           as
           pointing
           out
           the
           Instrumentality
           of
           it
           in
           the
           Generation
           of
           the
           new
           Creature
           .
           And
           St.
           Peter
           is
           yet
           in
           a
           higher
           strain
           ;
           
             We
             are
             born
             again
             not
             of
             corruptible
             seed
             but
             of
             incorruptible
             ,
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             by
             the
             word
             of
             God
             which
             liveth
             and
             abideth
             for
             ever
             ,
          
           1
           Pet.
           1.
           23.
           where
           ,
           besides
           the
           emphatical
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           the
           Word
           is
           stiled
           no
           less
           than
           the
           incorruptible
           Seed
           ;
           not
           only
           a
           Sampler
           externally
           shewing
           the
           figures
           and
           lineaments
           of
           the
           new
           Creature
           ,
           but
           
             a
             seed
             too
          
           springing
           up
           into
           ,
           and
           for
           ever
           living
           in
           the
           new
           Creature
           .
           Faith
           (
           which
           is
           the
           new
           Creatures
           Head
           )
           is
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             by
             or
             out
             of
             hearing
             the
             word
             ,
             Rom.
          
           10.
           17.
           and
           so
           are
           all
           those
           sanctifying
           Graces
           ,
           which
           as
           it
           were
           make
           up
           the
           new
           Creatures
           Body
           :
           For
           thus
           our
           Saviour
           prays
           ;
           
             Sanctifie
             them
             through
             thy
             truth
             ,
             thy
             word
             is
             truth
             ,
             Joh.
          
           17.
           17.
           and
           thus
           he
           practises
           too
           ,
           
             he
             sanctifies
             &
             cleanses
             his
             Church
             by
             the
             word
             ,
             Eph.
          
           5.
           26.
           
           Surely
           those
           Scriptures
           
           which
           are
           able
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             to
             make
             wise
             to
             salvation
          
           ,
           2
           Tim.
           3.
           15.
           must
           do
           somewhat
           as
           to
           the
           Principles
           of
           Knowledge
           in
           the
           Understanding
           ;
           that
           Law
           ,
           which
           is
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             converting
             or
             restoring
             the
             soul
             ,
             Psal.
          
           19.
           7.
           must
           do
           somewhat
           as
           to
           the
           Principles
           of
           Grace
           in
           the
           Will
           ;
           that
           Word
           ,
           which
           is
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             able
             to
             save
             the
             soul
             ,
             Jam.
          
           1.
           21.
           must
           also
           be
           able
           to
           sanctifie
           it
           ,
           because
           without
           holiness
           there
           is
           no
           seeing
           of
           God
           ;
           that
           Doctrine
           ,
           which
           is
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             healing
             doctrine
          
           ,
           1
           Tim.
           1.
           10.
           must
           operate
           somewhat
           as
           to
           the
           Principles
           of
           Grace
           which
           heal
           the
           deadly
           wound
           of
           Original
           Corruption
           .
           The
           converted
           Corinthians
           were
           
             Christ's
             Epistle
             ,
             and
             the
             Apostle's
             too
             ,
             written
             by
             the
             holy
             Spirit
             ,
             and
             ministred
             by
             the
             Apostle
             also
             ,
          
           2
           Cor.
           3.
           2
           ,
           3.
           
           The
           Apostle's
           weapons
           were
           mighty
           through
           God
           
             to
             captivate
             every
             thought
             to
             Christ
             ,
          
           2
           Cor.
           10.
           4
           ,
           5.
           which
           could
           not
           be
           if
           they
           were
           not
           also
           mighty
           through
           God
           to
           set
           up
           Christ's
           Throne
           in
           the
           heart
           .
           These
           Scriptures
           constrain
           me
           to
           believe
           ,
           that
           the
           Word
           doth
           operate
           in
           the
           production
           of
           gracious
           Principles
           ,
           only
           not
           as
           it
           is
           alone
           or
           separate
           from
           the
           holy
           Spirit
           ,
           for
           so
           it
           operates
           only
           morally
           and
           objectively
           ;
           but
           as
           it
           is
           
           clothed
           in
           the
           power
           and
           virtue
           of
           the
           Spirit
           ,
           for
           so
           it
           becomes
           spirit
           and
           life
           to
           the
           Soul.
           As
           for
           the
           Similitude
           used
           by
           Mr.
           Pemble
           ,
           I
           conceive
           that
           the
           raising
           of
           the
           young
           man
           from
           a
           natural
           Death
           ,
           and
           the
           raising
           of
           a
           sinner
           from
           a
           spiritual
           Death
           are
           not
           every
           way
           parallel
           :
           For
           in
           that
           there
           was
           no
           capacity
           at
           all
           in
           the
           naturally
           dead
           to
           receive
           the
           words
           of
           Christ
           ,
           in
           this
           there
           is
           a
           passive
           capacity
           in
           the
           spiritually
           dead
           to
           take
           in
           the
           Word
           of
           God
           as
           from
           a
           divine
           Impression
           ;
           in
           that
           the
           words
           of
           Christ
           entred
           not
           at
           all
           into
           the
           naturally
           dead
           ,
           in
           this
           the
           Word
           of
           God
           enters
           into
           the
           spiritually
           dead
           ,
           even
           intimately
           into
           his
           very
           heart
           ;
           in
           that
           the
           words
           of
           Christ
           were
           transient
           and
           passed
           away
           ,
           in
           this
           the
           Word
           of
           God
           though
           it
           may
           pass
           away
           as
           to
           its
           sounds
           and
           syllables
           ,
           yet
           as
           to
           its
           substance
           it
           lives
           and
           abides
           for
           ever
           in
           the
           new
           Creature
           :
           Wherefore
           (
           these
           differences
           considered
           )
           I
           conclude
           ,
           That
           Christ's
           words
           were
           only
           declarative
           in
           that
           Resurrection
           ,
           but
           God's
           Word
           is
           operative
           also
           in
           this
           .
           The
           manner
           how
           God
           works
           gracious
           Principles
           in
           and
           by
           his
           Word
           as
           an
           Instrument
           ,
           is
           a
           Secret
           which
           I
           dare
           not
           pry
           into
           ;
           only
           for
           a
           little
           more
           illustration
           of
           the
           Words
           Efficacy
           
           in
           the
           production
           of
           gracious
           Principles
           ,
           there
           are
           two
           Instants
           or
           Moments
           to
           be
           distinctly
           considered
           .
        
         
           1.
           
           The
           first
           Instant
           or
           Moment
           is
           that
           wherein
           there
           is
           a
           close
           Application
           and
           intimate
           Inning
           of
           the
           Word
           in
           the
           Heart
           ;
           in
           common
           Auditors
           the
           Word
           is
           upon
           the
           Heart
           ,
           but
           here
           it
           is
           in
           it
           ;
           in
           temporary
           Believers
           the
           Word
           is
           in
           some
           degree
           in
           the
           heart
           ,
           but
           here
           it
           is
           in
           it
           intimately
           .
           This
           close
           Application
           is
           excellently
           set
           out
           in
           Scripture
           ;
           't
           is
           
             a
             nail
             fastned
             ,
             Eccles.
          
           12.
           11.
           
           't
           is
           
             a
             word
             engrafted
             ,
             Jam.
          
           1.
           21.
           
           't
           is
           
             instruction
             sealed
             ,
             Joh
          
           33.
           16.
           
           't
           is
           
             the
             Law
             put
             and
             written
             in
             the
             heart
             ,
             Heb.
          
           8.
           10.
           
           't
           is
           
             wisdom
             entring
             into
             the
             heart
             ,
             Prov.
          
           2.
           10.
           
           't
           is
           
             the
             Apostles
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             or
             entrance
             into
             his
             auditors
          
           ,
           1
           Thess.
           2.
           1.
           
           't
           is
           
             the
             word
             having
             a
             place
             in
             us
             ,
             Joh.
          
           8.
           37.
           and
           such
           a
           place
           as
           
             to
             root
          
           in
           our
           hearts
           ;
           thus
           Joh
           says
           of
           himself
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             the
             root
             of
             the
             word
             is
             found
             in
             me
             ,
             Joh
          
           19.
           28.
           and
           this
           Root
           is
           such
           as
           will
           abide
           in
           us
           and
           become
           
             the
             incorruptible
             seed
          
           of
           the
           new
           Creature
           .
           This
           close
           Application
           is
           a
           glorious
           work
           of
           God
           ,
           and
           the
           Word
           is
           not
           altogether
           passive
           therein
           ,
           but
           in
           the
           hand
           of
           the
           Spirit
           't
           is
           
             quick
             and
             powerful
          
           ,
           as
           a
           sharp
           Sword
           piercing
           and
           cutting
           its
           way
           into
           the
           heart
           ,
           Heb.
           4.
           12.
           
           and
           as
           a
           mighty
           Engine
           casting
           down
           imaginations
           and
           high
           things
           there
           ,
           2
           Cor.
           10.
           5.
           that
           it self
           may
           have
           a
           place
           and
           Throne
           in
           the
           same
           .
        
         
           2.
           
           The
           second
           Instant
           or
           Moment
           is
           that
           wherein
           God
           in
           and
           by
           the
           Word
           ,
           so
           intimately
           inned
           in
           the
           Heart
           ,
           doth
           produce
           the
           Principles
           of
           Grace
           there
           ;
           in
           the
           first
           Moment
           the
           indwelling
           Word
           makes
           the
           Heart
           a
           spiritual
           Bethlehem
           ,
           a
           House
           of
           Bread
           ,
           in
           the
           second
           Christ
           is
           spiritually
           born
           there
           ;
           in
           the
           first
           Moment
           the
           incorruptible
           Seed
           is
           sown
           in
           the
           Heart
           ,
           in
           the
           second
           it
           springs
           up
           into
           a
           new
           Creature
           .
           The
           Scripture
           seems
           to
           me
           to
           hold
           out
           this
           Method
           very
           clearly
           ,
           
             the
             engrafted
             word
             is
             able
             to
             save
             the
             soul
             ,
             Jam.
          
           1.
           21.
           the
           Word
           saves
           the
           Soul
           ,
           but
           not
           merely
           as
           outwardly
           expressed
           ,
           but
           as
           inwardly
           engrafted
           .
           
             Faith
             comes
             by
             hearing
             the
             word
             ,
             Rom.
          
           10.
           17.
           but
           is
           that
           a
           mere
           outward
           hearing
           ?
           No
           surely
           ,
           there
           is
           
             a
             hearing
             of
             the
             Father
             and
             so
             a
             coming
             to
             Christ
             ,
             Joh.
          
           6.
           45.
           
           There
           is
           the
           powerful
           and
           intimate
           
             demonstration
             of
             the
             Spirit
             ,
             and
             so
             faith
             stands
             in
             the
             power
             of
             God
             ,
          
           1
           Cor.
           2.
           4
           ,
           5.
           that
           is
           to
           say
           ,
           in
           that
           power
           of
           God
           (
           which
           intimately
           demonstrates
           and
           closely
           applies
           the
           Word
           unto
           the
           Heart
           )
           as
           its
           true
           
           Cause
           and
           Foundation
           .
           When
           the
           Apostle
           speaks
           of
           the
           Thessalonians
           Faith
           and
           Love
           ,
           1
           Thess.
           1.
           3.
           he
           there
           opens
           the
           causes
           thereof
           ,
           viz.
           the
           fontal
           Cause
           God's
           Election
           ,
           Ver.
           4.
           and
           the
           instrumental
           Cause
           the
           Gospel
           ,
           Ver.
           5.
           but
           how
           could
           the
           Gospel
           be
           an
           Instrument
           ?
           The
           Apostle
           tells
           us
           ,
           that
           it
           came
           to
           them
           
             not
             in
             word
             only
             ,
             but
             in
             power
             and
             in
             the
             holy
             Ghost
          
           ;
           it
           was
           strongly
           and
           sweetly
           set
           home
           upon
           the
           Heart
           ,
           and
           from
           that
           Impress
           came
           Faith
           and
           Love.
           The
           Wise
           Man
           would
           have
           the
           Word
           
             kept
             in
             the
             midst
             of
             the
             heart
             ,
          
           and
           his
           Reason
           is
           ,
           because
           
             it
             is
             life
             ,
             Prov.
          
           4.
           21
           ,
           22.
           
           The
           Word
           in
           the
           Ear
           only
           is
           but
           a
           transient
           〈◊〉
           ,
           but
           the
           Word
           in
           the
           midst
           of
           the
           Heart
           is
           Spirit
           and
           Life
           .
           Job
           proves
           the
           truth
           of
           his
           Grace
           thus
           ,
           
             The
             root
             of
             the
             word
             is
             in
             me
             ,
             Joh
          
           19.
           28.
           
           The
           Word
           as
           shining
           on
           the
           Head
           lights
           up
           Notions
           ,
           but
           as
           rooted
           in
           the
           Heart
           springs
           up
           in
           Graces
           .
           St.
           John
           tells
           the
           Young
           Men
           that
           
             they
             are
             strong
          
           ,
           and
           for
           a
           ●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
           ho●●
           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
           penetrates
           not
           into
           the
           Heart
           .
           But
           practical
           Knowledge
           ,
           being
           a
           true
           Knowledge
           ,
           hath
           strength
           and
           life
           in
           it
           ,
           it
           puts
           forth
           vital
           and
           spiritual
           Actions
           .
           Hence
           our
           Saviour
           calls
           it
           no
           less
           than
           
             eternal
             life
             ,
             Joh.
          
           17.
           3.
           it
           forges
           out
           the
           blood
           and
           vital
           Spirits
           of
           the
           new
           Creature
           ,
           strengthens
           him
           with
           spiritual
           Bones
           and
           Sinews
           ,
           and
           sets
           him
           in
           Motion
           towards
           the
           Crown
           of
           Life
           in
           Heaven
           .
        
         
           These
           differences
           premised
           ,
           I
           procede
           to
           prove
           the
           two
           Positions
           laid
           down
           .
        
         
           1.
           
           The
           first
           was
           this
           ,
           That
           Man's
           Will
           doth
           infallibly
           and
           necessarily
           follow
           the
           practical
           Understanding
           ,
           and
           this
           I
           shall
           endeavour
           to
           make
           out
           ,
        
         
           1.
           
           From
           God's
           Ordination
           ,
           in
           which
           there
           are
           two
           things
           to
           be
           considered
           .
        
         
           
             1.
             
             God
             never
             made
             the
             Will
             of
             Man
             to
             stand
             alone
             .
          
           
             
             2.
             
             God
             never
             made
             it
             to
             go
             alone
             :
             both
             which
             may
             yet
             be
             ,
             if
             it
             follow
             not
             the
             practical
             Understanding
             .
          
        
         
           1.
           
           God
           never
           made
           the
           Will
           of
           Man
           to
           stand
           alone
           ,
           but
           he
           would
           have
           it
           depend
           upon
           the
           Understanding
           :
           As
           he
           made
           the
           Sensitive
           Appetite
           to
           depend
           upon
           the
           Senses
           ,
           so
           he
           made
           the
           Will
           to
           depend
           upon
           the
           Understanding
           .
           Hence
           the
           Will
           ,
           which
           is
           in
           it self
           but
           
             caeca
             Potentia
          
           ,
           a
           blind
           Power
           ,
           in
           its
           dependance
           is
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           a
           rational
           Appetite
           .
           
           If
           the
           Will
           do
           not
           depend
           upon
           the
           Understanding
           ,
           where
           doth
           it
           stand
           but
           upon
           the
           Base
           of
           its
           own
           Independency
           ?
           You
           'l
           say
           ,
           No
           ,
           not
           so
           ,
           for
           still
           it
           is
           under
           the
           guidance
           of
           Providence
           .
           I
           answer
           ,
           That
           Providence
           ,
           which
           rules
           all
           things
           in
           a
           sweet
           Congruity
           to
           their
           Natures
           ,
           rules
           the
           Will
           ,
           not
           as
           a
           Brute
           but
           as
           a
           rational
           Appetite
           ;
           and
           how
           that
           can
           be
           without
           its
           dependance
           on
           the
           Understanding
           I
           know
           not
           .
        
         
           2.
           
           God
           never
           made
           it
           to
           go
           alone
           ;
           't
           is
           in
           it self
           but
           a
           blind
           Power
           ,
           and
           God
           never
           made
           the
           blind
           to
           go
           alone
           .
           Even
           in
           Brutes
           there
           is
           Sense
           to
           light
           the
           appetite
           ,
           much
           more
           in
           Man
           Understanding
           to
           light
           the
           Will.
           Hence
           the
           Understanding
           is
           called
           
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           the
           leading
           or
           ruling
           Faculty
           ,
           and
           
             lucerna
             Domini
             ,
             the
             candle
             of
             the
             Lord
             ,
             Prov.
          
           20.
           27.
           without
           it
           the
           Will
           is
           all
           in
           the
           dark
           .
           If
           the
           Will
           can
           go
           alone
           in
           any
           Acts
           ,
           surely
           it
           must
           be
           in
           Acts
           of
           Sin
           ,
           which
           have
           much
           of
           darkness
           in
           them
           ;
           but
           even
           there
           ,
           whilest
           the
           holy
           Law
           of
           God
           is
           violated
           ,
           the
           Dictates
           of
           the
           corrupt
           Understanding
           are
           observed
           :
           If
           the
           Will
           can
           go
           alone
           in
           any
           Acts
           of
           Sin
           ,
           surely
           it
           must
           be
           above
           all
           in
           such
           Acts
           as
           are
           most
           against
           Knowledge
           ;
           but
           even
           there
           ,
           whilest
           theoretical
           Knowledge
           is
           opposed
           ,
           the
           practical
           Judgment
           is
           fulfilled
           .
           Hence
           such
           presumptuous
           sinners
           as
           rebel
           against
           the
           light
           ,
           are
           yet
           said
           
             to
             walk
             in
             their
             own
             counsels
             ,
             Psal.
          
           81.
           12.
           because
           they
           follow
           their
           practical
           Judgement
           ;
           and
           
             to
             erre
             in
             their
             hearts
             ,
             Psal.
          
           95.
           10.
           because
           that
           practical
           Judgment
           which
           they
           follow
           is
           corrupt
           and
           erroneous
           ;
           and
           
             to
             make
             them
             Idols
             according
             to
             their
             own
             understanding
             ,
             Hos.
          
           13.
           2.
           because
           first
           the
           Understanding
           frames
           the
           Idol
           ,
           and
           then
           the
           Will
           falls
           down
           and
           worshippeth
           .
        
         
           2.
           
           I
           argue
           from
           the
           Will
           it self
           ,
           which
           may
           be
           considered
           two
           ways
           ,
           either
           as
           it
           is
           in
           it self
           ,
           or
           as
           it
           is
           in
           dependance
           upon
           the
           Understanding
           .
        
         
         
           1.
           
           As
           it
           is
           in
           it self
           ,
           and
           so
           it
           is
           an
           Appetite
           ;
           its
           Object
           is
           Good
           real
           or
           at
           least
           apparant
           ,
           (
           for
           
             malum
             ,
             quà
             malum
             ,
             non
             est
             appetibile
             )
          
           and
           that
           Good
           must
           be
           proposed
           by
           the
           Understanding
           ,
           for
           that
           is
           instead
           of
           Eyes
           to
           the
           Will.
           Suppose
           then
           that
           the
           Understanding
           do
           shew
           forth
           to
           the
           Will
           such
           a
           thing
           as
           good
           
             pro
             hîc
             &
             nunc
          
           ,
           and
           that
           so
           good
           ,
           that
           it
           is
           immediately
           to
           be
           embraced
           ,
           and
           cannot
           without
           a
           present
           evil
           be
           neglected
           ,
           no
           not
           for
           a
           moment
           ;
           if
           in
           this
           Case
           the
           Will
           may
           refuse
           this
           Object
           ,
           it
           may
           
             appetere
             malum
             sub
             ratione
             mali
          
           ,
           that
           is
           ,
           
             appetere
             non
             appetibile
          
           ,
           and
           in
           so
           doing
           it
           may
           cease
           to
           be
           ,
           what
           it
           essentially
           is
           ,
           an
           Appetite
           .
        
         
           2.
           
           As
           it
           is
           in
           dependance
           upon
           the
           Understanding
           ,
           and
           so
           it
           is
           a
           rational
           Appetite
           ,
           and
           (
           which
           results
           from
           thence
           )
           it
           is
           a
           free
           Appetite
           ;
           the
           root
           of
           its
           Freedom
           is
           in
           the
           Understanding
           .
           Why
           hath
           a
           Will
           a
           liberty
           of
           Spontaneity
           to
           some
           Objects
           ,
           but
           because
           the
           Understanding
           represents
           them
           as
           good
           
             pro
             hîc
             &
             nunc
          
           ?
           Why
           a
           liberty
           of
           Contradiction
           to
           other
           Objects
           ,
           but
           because
           the
           Understanding
           looks
           on
           them
           as
           matters
           of
           little
           or
           no
           moment
           ?
           One
           would
           think
           so
           odious
           and
           detestable
           a
           thing
           as
           Sin
           ,
           could
           not
           be
           chosen
           by
           
           the
           Will
           ;
           but
           the
           erring
           Understanding
           gilds
           and
           glosses
           it
           over
           with
           a
           shew
           of
           Good.
           One
           would
           think
           ,
           such
           glorious
           and
           all-desirable
           Objects
           as
           are
           in
           the
           Gospel
           could
           not
           be
           refused
           by
           the
           Will
           ,
           but
           the
           blind
           Understanding
           sees
           little
           or
           no
           worth
           at
           all
           in
           them
           .
           But
           now
           if
           the
           practical
           Judgment
           propose
           a
           thing
           as
           Good
           ,
           and
           the
           Will
           reject
           it
           ,
           't
           is
           no
           longer
           a
           rational
           Appetite
           but
           a
           Brute
           ;
           neither
           is
           it
           any
           longer
           free
           ,
           but
           cut
           off
           and
           
             in
             statu
             separato
          
           from
           the
           Root
           and
           Fountain
           of
           its
           Liberty
           ;
           neither
           is
           its
           Act
           a
           free
           Act
           ,
           but
           
             belluinus
             impetus
          
           ,
           a
           brutish
           violence
           ,
           for
           it
           hath
           no
           Understanding
           at
           all
           at
           the
           root
           and
           bottom
           of
           it
           ,
           no
           more
           than
           the
           Act
           of
           a
           Beast
           hath
           .
           What
           then
           shall
           we
           say
           ?
           Can
           the
           Will
           cease
           to
           be
           a
           rational
           and
           free
           Appetite
           ?
           Or
           may
           it
           be
           rational
           and
           free
           without
           an
           Understanding
           ?
           Neither
           of
           these
           can
           be
           :
           Wherefore
           it
           remains
           that
           it
           must
           follow
           the
           practical
           Judgment
           ,
           and
           so
           continue
           free
           and
           rational
           .
        
         
           3.
           
           I
           argue
           from
           the
           Effect
           ,
           which
           shews
           much
           of
           harmony
           between
           the
           Posture
           of
           the
           Understanding
           and
           the
           Posture
           of
           the
           Will.
           Is
           the
           Understanding
           determinate
           ?
           So
           is
           the
           Will
           :
           Hence
           if
           the
           Understanding
           represent
           a
           thing
           as
           good
           ,
           the
           Will
           
           embraces
           it
           as
           such
           ,
           if
           as
           a
           greater
           good
           ,
           it
           embraces
           it
           the
           more
           ,
           if
           as
           a
           
             summum
             bonum
          
           ,
           it
           embraces
           it
           
             summo
             conatu
          
           .
           On
           the
           other
           hand
           ,
           if
           the
           Understanding
           represent
           a
           thing
           as
           evil
           ,
           the
           Will
           starts
           back
           from
           it
           ;
           if
           as
           a
           greater
           evil
           ,
           it
           flies
           yet
           further
           from
           it
           ;
           if
           as
           
             malum
             maximum
          
           ,
           it
           can
           never
           fly
           far
           enough
           from
           it
           .
           Is
           the
           Understanding
           pendulous
           ?
           So
           is
           the
           Will
           too
           :
           Hence
           if
           the
           Understanding
           represent
           a
           thing
           as
           a
           matter
           indifferent
           ,
           having
           little
           or
           nothing
           of
           moment
           in
           it
           ,
           one
           way
           or
           other
           ,
           the
           Will
           doth
           not
           infallibly
           will
           it
           as
           it
           doth
           the
           good
           ,
           nor
           nill
           it
           as
           it
           doth
           the
           evil
           ,
           but
           in
           a
           pendulous
           way
           it
           hangs
           off
           and
           plays
           on
           ,
           because
           the
           Understanding
           doth
           not
           pronounce
           it
           good
           or
           evil
           ,
           but
           only
           indifferent
           .
           The
           Will
           observes
           every
           motion
           of
           the
           practical
           Judgment
           ;
           if
           that
           say
           ,
           Yonder
           is
           such
           a
           good
           ,
           the
           Will
           cleaves
           to
           it
           as
           Ruth
           to
           Naomi
           ;
           if
           that
           say
           ,
           There
           is
           such
           an
           evil
           ,
           the
           Will
           flies
           from
           it
           as
           Moses
           from
           the
           Serpent
           ;
           if
           that
           say
           ,
           Such
           a
           thing
           is
           indifferent
           ,
           the
           Will
           stands
           as
           the
           King
           of
           
             Babylon
             ,
             at
             the
             parting
             of
             the
             way
             ,
             Ezek.
          
           21.
           21.
           it
           may
           will
           or
           not
           will
           ;
           for
           there
           is
           an
           aequilibrium
           in
           the
           Will
           answering
           the
           aequilibrium
           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
           pretermi●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
           apprehensive
           Faculty
           :
           all
           the
           things
           of
           Godliness
           are
           given
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             through
             the
             knowledge
             of
             God
          
           ,
           2
           Pet.
           1.
           3.
           that
           's
           the
           great
           Channel
           by
           which
           all
           Grace
           passes
           into
           the
           Will.
           
        
         
           2.
           
           As
           to
           the
           actual
           Conversion
           of
           the
           Will
           ,
           the
           Understanding
           is
           as
           a
           potent
           Perswader
           effectually
           inducing
           the
           Will
           thereunto
           .
           There
           are
           three
           principal
           things
           in
           the
           Wills
           actual
           Conversion
           ,
           viz.
           a
           turning
           to
           God
           as
           its
           supreme
           End
           ,
           an
           embracing
           Christ
           as
           the
           only
           Way
           ,
           and
           a
           rejection
           of
           Sin
           as
           the
           great
           Obstacle
           ;
           and
           in
           all
           these
           the
           Will
           doth
           follow
           the
           Understanding
           .
        
         
         
           1.
           
           The
           Will
           doth
           follow
           the
           Understanding
           in
           its
           turn
           to
           God
           as
           the
           supreme
           End
           ,
           and
           this
           appears
           divers
           ways
           .
        
         
           1.
           
           The
           Scriptures
           clear
           it
           to
           us
           ;
           there
           we
           find
           in
           conjunction
           
             bethinking
             and
             turning
          
           ,
           2
           Chron.
           6.
           37.
           
             remembring
             and
             turning
             ,
             Psal.
          
           22.
           27.
           
             considering
             and
             turning
             ,
             Ezek
          
           .
           18.
           28.
           
             understanding
             and
             turning
             ,
             Mat.
          
           13.
           15.
           and
           
             opening
             the
             eyes
             and
             turning
             ,
             Act.
          
           26.
           18.
           in
           all
           which
           places
           the
           Understanding
           goes
           before
           ,
           and
           the
           Will
           follows
           after
           .
           There
           we
           find
           Conversion
           to
           be
           a
           thing
           wrought
           by
           Perswasion
           ,
           
             God
             shall
             perswade
             Japheth
             ,
             Gen.
          
           9.
           27.
           by
           Inshining
           ,
           
             God
             hath
             shined
             in
             our
             hearts
             ,
          
           2
           Cor.
           4.
           6.
           by
           Teaching
           ,
           
             they
             shall
             be
             all
             taught
             of
             God
             ,
             Joh.
          
           6.
           45.
           by
           Anointing
           ,
           
             you
             have
             an
             unction
             from
             the
             holy
             one
             ,
          
           1
           Joh.
           2.
           20.
           and
           
             by
             coming
             to
             a
             mans
             self
             ,
             Luk.
          
           15.
           17.
           first
           the
           Prodigal
           came
           to
           himself
           ,
           and
           then
           he
           returned
           to
           his
           Father
           :
           the
           import
           of
           all
           which
           is
           plainly
           thus
           much
           ,
           That
           God
           doth
           actually
           draw
           home
           the
           Will
           unto
           himself
           through
           the
           Understanding
           ;
           
             Thy
             people
          
           (
           saith
           the
           Psalmist
           )
           
             shall
             be
             willing
             in
             the
             day
             of
             thy
             power
             ,
             in
             the
             beauties
             of
             holiness
             ,
             from
             the
             womb
             of
             the
             morning
             thou
             hast
             the
             dew
             of
             thy
             youth
             ,
             Psal.
          
           110.
           3.
           here
           are
           a
           willing
           People
           like
           the
           Dew
           for
           multitude
           ,
           
           but
           whence
           are
           they
           ?
           Whence
           ,
           but
           from
           
             the
             womb
             of
             the
             morning
          
           ?
           The
           morning
           of
           supernatural
           Illumination
           is
           the
           Womb
           out
           of
           which
           they
           issue
           :
           As
           long
           as
           there
           is
           
             no
             morning
          
           in
           men
           ,
           as
           the
           Expression
           is
           ,
           Isai.
           8.
           20.
           there
           is
           no
           Will
           at
           all
           to
           God
           ;
           but
           as
           soon
           as
           
             the
             day
             dawns
             in
             their
             hearts
             ,
          
           out
           comes
           a
           willing
           People
           as
           Dew
           from
           the
           morning
           .
        
         
           2.
           
           The
           Nature
           of
           the
           Will
           holds
           forth
           thus
           much
           :
           The
           Will
           naturally
           wills
           Blessedness
           or
           the
           ultimate
           End
           in
           general
           ,
           because
           it
           is
           a
           Good
           perfective
           and
           expletive
           of
           the
           Soul
           ,
           but
           the
           Will
           doth
           not
           naturally
           fix
           on
           this
           or
           that
           thing
           as
           its
           blessedness
           or
           ultimate
           End
           in
           particular
           .
           One
           Man
           fixes
           on
           Mammon
           as
           his
           chief
           Good
           ,
           another
           makes
           his
           Belly
           his
           God
           ,
           a
           third
           is
           all
           for
           the
           Pride
           of
           Life
           ;
           whence
           is
           the
           Will
           thus
           determined
           ?
           Either
           it
           must
           be
           determined
           by
           it self
           ,
           or
           else
           by
           the
           Understanding
           ;
           not
           by
           it self
           ,
           for
           it
           is
           a
           blind
           Faculty
           ,
           and
           cannot
           of
           it self
           judg
           any
           thing
           to
           be
           a
           chief
           Good
           ,
           much
           less
           can
           it
           fix
           it self
           on
           it
           as
           such
           ;
           wherefore
           it
           must
           be
           determined
           by
           the
           Understanding
           .
           One
           Man
           chuses
           Mammon
           to
           be
           his
           chief
           Good
           ,
           because
           (
           as
           the
           Psalmist
           hath
           it
           )
           
             his
             inward
             thought
             is
             ,
             that
             his
             house
             shall
             continue
             for
          
           
           
             ever
             ,
             Psal.
          
           49.
           11.
           that's
           lasting
           happiness
           ,
           saith
           his
           carnal
           Understanding
           .
           Another
           makes
           his
           Belly
           his
           God
           ,
           because
           
             his
             inward
             thought
             is
             ,
             Eat
             ,
             drink
             ,
             and
             be
             merry
             ,
             Luk.
          
           12.
           19.
           there
           is
           nothing
           better
           ,
           saith
           his
           bruitish
           Understanding
           .
           A
           third
           is
           all
           for
           the
           Pride
           of
           Life
           ,
           because
           
             his
             inward
             thought
             is
          
           ,
           to
           be
           a
           Lucifer
           in
           Self-excellencies
           ,
           that
           's
           the
           top
           of
           Bliss
           ,
           saith
           his
           soaring
           Understanding
           .
           In
           every
           one
           of
           these
           ,
           first
           the
           Understanding
           makes
           the
           Idol
           ,
           and
           then
           the
           Will
           doth
           fall
           down
           and
           worship
           .
           Now
           if
           the
           Will
           may
           be
           determined
           by
           the
           Understanding
           to
           such
           false
           Beatitudes
           as
           these
           ,
           how
           much
           more
           may
           it
           be
           determined
           by
           the
           Understanding
           to
           God
           who
           is
           the
           true
           blessedness
           ?
        
         
           3.
           
           This
           appears
           from
           the
           Excellency
           of
           that
           practical
           Understanding
           which
           draws
           the
           Will
           unto
           actual
           Conversion
           .
           'T
           is
           an
           excellent
           Understanding
           for
           the
           Object
           of
           it
           ;
           being
           in
           the
           Mount
           of
           Transfiguration
           it
           shews
           forth
           unto
           the
           Will
           ,
           not
           Creatures
           ,
           Chips
           of
           Being
           ,
           in
           the
           shell
           of
           Time
           ,
           but
           a
           Jehovah
           of
           Self-beingness
           ,
           a
           God
           of
           Allsufficiency
           dwelling
           in
           Eternity
           ;
           not
           Streams
           of
           Life
           or
           Goodness
           in
           the
           Creature-channel
           ,
           but
           a
           Fountain
           of
           living
           waters
           ,
           an
           Ocean
           of
           immense
           Goodness
           ,
           such
           
           as
           cannot
           be
           sailed
           over
           by
           Faith
           or
           Vision
           ;
           not
           golden
           or
           pearly
           Mountains
           ,
           but
           an
           infinite
           Mass
           of
           free
           Grace
           ,
           unsearchable
           riches
           of
           Mercy
           ,
           such
           as
           cannot
           be
           ●old
           over
           to
           all
           Eternity
           ;
           not
           shadows
           or
           little
           portions
           of
           Being
           ,
           but
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           Revel
           .
           1.
           4.
           
             the
             true
             I
             am
          
           ,
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           or
           
             the
             all
             things
          
           ,
           1
           Cor.
           15.
           28.
           in
           whom
           are
           all
           the
           rich
           Mines
           of
           universal
           Blessedness
           ;
           and
           (
           which
           is
           the
           sweetness
           of
           all
           )
           it
           shews
           forth
           this
           God
           not
           as
           reserving
           himself
           only
           to
           himself
           ,
           but
           as
           freely
           offering
           himself
           to
           poor
           worms
           .
           Oh
           my
           Soul
           !
           stand
           still
           and
           adore
           the
           opening
           of
           his
           Bowels
           and
           Self-motion
           of
           his
           Grace
           ;
           this
           Jehovah
           of
           Self-beingness
           and
           All-sufficiency
           will
           make
           over
           himself
           to
           thee
           ,
           this
           Fountain
           of
           Life
           and
           Goodness
           will
           flow
           out
           to
           thee
           ,
           this
           rich
           Mass
           of
           Grace
           and
           Mercy
           will
           portion
           thee
           ,
           this
           
             I
             am
          
           and
           ever-blessed
           All
           is
           an
           inheritance
           for
           thee
           ,
           and
           in
           inheriting
           him
           thou
           maist
           after
           a
           wonderful
           manner
           inherit
           all
           things
           .
           This
           is
           the
           infinite
           Excellency
           of
           the
           Object
           ;
           but
           after
           what
           manner
           doth
           the
           Understanding
           shew
           it
           forth
           unto
           the
           Will
           ?
           Surely
           ,
           though
           as
           much
           below
           his
           worth
           as
           finite
           is
           below
           infinite
           ,
           yet
           in
           an
           excellent
           way
           ;
           the
           Understanding
           shews
           forth
           God
           unto
           the
           Will
           
           not
           in
           a
           dead
           or
           literal
           manner
           ,
           but
           with
           spiritual
           liveliness
           and
           (
           as
           I
           may
           so
           say
           )
           in
           sparkles
           of
           Glory
           ;
           for
           it
           is
           
             eternal
             life
          
           ,
           and
           Heaven
           it self
           dawns
           in
           it
           ,
           not
           darkly
           or
           at
           a
           distance
           ,
           but
           clearly
           and
           closely
           ;
           
             the
             day-star
             is
             up
             in
             the
             heart
             ,
          
           and
           God
           approaches
           near
           unto
           the
           Will
           ,
           
             his
             goodness
             passes
             before
             it
          
           ,
           and
           leaves
           some
           holy
           touches
           and
           savours
           thereupon
           ;
           not
           in
           a
           weak
           and
           languishing
           manner
           ,
           but
           powerfully
           and
           effectually
           .
           The
           Apostle
           joins
           
             the
             demonstration
             of
             the
             Spirit
             and
             power
             together
             ,
          
           1
           Cor.
           2.
           4.
           
           There
           is
           such
           a
           Demonstration
           of
           the
           Spirit
           in
           the
           Understanding
           as
           cannot
           be
           denied
           ,
           and
           from
           thence
           such
           a
           Power
           upon
           the
           Will
           as
           cannot
           be
           frustrated
           ,
           not
           notionally
           only
           but
           practically
           ;
           it
           seriously
           presseth
           in
           upon
           the
           Will.
           Here
           ,
           O
           rational
           Appetite
           !
           here
           is
           a
           God
           indeed
           ;
           his
           Grace
           free
           ,
           his
           Mercy
           Self-moving
           ;
           take
           him
           and
           thou
           hast
           all
           ,
           lose
           him
           and
           thou
           hast
           nothing
           :
           Now
           ,
           Oh!
           now
           is
           the
           accepted
           time
           ,
           the
           day
           of
           Salvation
           ;
           in
           his
           Favour
           there
           is
           Life
           ,
           in
           his
           Wrath
           nothing
           but
           Death
           :
           If
           he
           bless
           thee
           ,
           none
           can
           curse
           ,
           if
           he
           curse
           thee
           none
           can
           bless
           ;
           now
           or
           never
           turn
           and
           live
           .
           After
           this
           manner
           doth
           it
           practically
           press
           in
           upon
           the
           Will.
           Now
           when
           
           the
           Understanding
           holds
           forth
           such
           an
           excellent
           Object
           in
           such
           an
           excellent
           manner
           unto
           the
           Will
           ,
           already
           principled
           with
           Grace
           ,
           how
           can
           it
           chuse
           but
           actually
           close
           in
           with
           it
           ?
           Such
           a
           Knowledge
           being
           really
           actuated
           ,
           can
           the
           Will
           turn
           aside
           to
           other
           Objects
           for
           its
           happiness
           ?
           
             The
             simple
             one
             may
             turn
             away
             ,
             Prov.
          
           1.
           32.
           but
           shall
           
             a
             man
             of
             understanding
          
           do
           so
           ?
           
             A
             deceived
             heart
             may
             turn
             aside
             ,
             Isai.
          
           44.
           20.
           but
           shall
           
             the
             wise
             in
             heart
          
           do
           so
           ?
           
             A
             heart
             of
             unbelief
             may
             depart
             from
             the
             living
             God
             ,
             Heb.
          
           3.
           12.
           but
           shall
           a
           man
           of
           
             precious
             faith
          
           do
           so
           ?
           But
           whither
           can
           he
           turn
           ?
           What
           ,
           to
           the
           Riches
           of
           the
           World
           ?
           'T
           is
           but
           dross
           to
           the
           unsearchable
           Riches
           of
           Christ
           ,
           saith
           the
           Understanding
           :
           What
           ,
           to
           Honours
           ?
           'T
           is
           but
           a
           blast
           to
           the
           true
           Honour
           which
           cometh
           of
           God
           only
           ,
           saith
           the
           Understanding
           :
           What
           ,
           to
           Pleasures
           ?
           These
           are
           muddy
           Puddles
           to
           the
           pure
           Rivers
           of
           Pleasure
           above
           ,
           saith
           the
           Understanding
           .
           This
           Understanding
           doth
           as
           it
           were
           blast
           all
           the
           World
           ,
           crucifie
           the
           Universe
           ,
           and
           by
           a
           prospect
           of
           Faith
           see
           the
           Heavens
           on
           fire
           ,
           the
           Earth
           burnt
           up
           ,
           and
           the
           Elements
           melting
           with
           fervent
           heat
           ,
           and
           can
           the
           Will
           fall
           in
           love
           with
           the
           Dust
           and
           Cinders
           of
           it
           ?
           Surely
           it
           will
           not
           .
           But
           if
           the
           Will
           cannot
           
           turn
           aside
           to
           such
           false
           Beatitudes
           ,
           yet
           may
           it
           not
           suspend
           its
           Act
           as
           to
           the
           true
           ?
           Suspend
           !
           what
           from
           its
           own
           blessedness
           verily
           ,
           thoroughly
           believed
           ?
           What
           from
           God
           the
           all
           in
           all
           plainly
           ,
           powerfully
           demonstrated
           to
           be
           such
           ?
           And
           what
           for
           just
           nothing
           ,
           for
           a
           
             sic
             volo
          
           ?
           Can
           it
           be
           so
           brutishly
           free
           at
           so
           dear
           a
           rate
           as
           to
           be
           eternally
           miserable
           ?
           Will
           it
           hang
           off
           from
           perfect
           Blessedness
           ?
           or
           can
           it
           do
           so
           ,
           and
           the
           
             summū
             malū
          
           not
           fall
           into
           its
           embraces
           ?
           And
           may
           a
           Will
           renewed
           with
           the
           holy
           Ghost
           ,
           and
           right
           set
           by
           gracious
           Principles
           do
           thus
           ?
           Surely
           it
           cannot
           ,
           
             They
             that
             know
             thy
             name
             will
             trust
             in
             thee
             ,
             Psal.
          
           9.
           10.
           and
           (
           which
           follows
           upon
           Trust
           )
           will
           love
           thee
           ,
           and
           (
           which
           streams
           from
           Love
           )
           will
           obey
           thee
           ,
           and
           (
           which
           is
           the
           Crown
           of
           Obedience
           )
           will
           resign
           up
           themselves
           to
           thee
           for
           all
           their
           happiness
           .
           Where
           such
           an
           excellent
           Understanding
           goes
           before
           ,
           there
           the
           Will
           doth
           infallibly
           follow
           after
           ,
           even
           in
           actual
           Conversion
           unto
           God
           as
           its
           supreme
           End.
           
        
         
           2.
           
           The
           Will
           doth
           follow
           the
           Understanding
           in
           its
           embracing
           of
           Christ
           as
           the
           only
           way
           ,
           and
           this
           appears
        
         
           1.
           
           From
           several
           Sciptures
           .
           
             To
             know
             JesusChrist
             is
             eternal
             life
             ,
             Joh.
          
           17.
           3.
           it
           quickens
           the
           Will
           to
           embrace
           him
           .
           Christ
           told
           
           the
           Woman
           ,
           
             If
             thou
             hadst
             known
             the
             gift
             of
             God
             ,
             and
             who
             it
             is
             that
             saith
             unto
             thee
             ,
             Give
             me
             to
             drink
             ,
             thou
             wouldest
             have
             asked
             of
             him
             ,
             and
             he
             would
             have
             given
             thee
             living
             water
             ,
             Joh.
          
           4.
           10.
           
           A
           true
           Knowledge
           of
           Christ
           would
           have
           inflamed
           her
           desires
           after
           him
           ,
           and
           those
           desires
           would
           have
           breathed
           out
           prayers
           for
           the
           living
           Water
           .
           Our
           Saviour
           quotes
           that
           in
           the
           Prophets
           
             [
             And
             they
             shall
             be
             all
             taught
             of
             God
             ]
          
           and
           and
           what
           follows
           upon
           that
           teaching
           ?
           
             Every
             man
             therefore
          
           (
           saith
           he
           )
           
             that
             hath
             heard
             and
             learned
             of
             the
             Father
             cometh
             unto
             me
             ,
             Joh.
          
           6.
           45.
           
           True
           Knowledge
           makes
           a
           man
           come
           to
           Christ
           ,
           and
           that
           without
           fail
           ,
           for
           't
           is
           so
           in
           every
           man
           that
           hears
           and
           learns
           of
           the
           Father
           ,
           not
           in
           one
           or
           two
           ,
           but
           in
           
             every
             man
          
           ,
           and
           how
           doth
           Knowledge
           do
           this
           ?
           How
           ,
           but
           by
           glorifying
           Christ
           unto
           the
           Will
           ?
           
             The
             Spirit
          
           (
           saith
           Christ
           )
           
             shall
             glorifie
             me
          
           ;
           how
           so
           ?
           
             He
             shall
             take
             of
             mine
             and
             shall
             shew
             unto
             you
             ,
             Joh.
          
           16.
           14
           ,
           15.
           the
           holy
           Spirit
           takes
           Christ
           and
           shews
           him
           after
           a
           wonderful
           manner
           ,
           it
           glorifies
           him
           in
           the
           Understanding
           ,
           and
           through
           the
           Understanding
           it
           glorifies
           him
           before
           the
           Will
           ,
           and
           so
           the
           Will
           is
           sweetly
           and
           strongly
           drawn
           unto
           him
           .
        
         
           2.
           
           From
           the
           Will
           it self
           .
           If
           the
           Will
           be
           
           determined
           by
           the
           Understanding
           ,
           unto
           God
           as
           its
           ultimate
           End
           ,
           then
           is
           it
           also
           determined
           by
           the
           Understanding
           ,
           unto
           Christ
           as
           the
           only
           way
           thereunto
           .
           Indeed
           if
           the
           Understanding
           did
           propose
           an
           End
           ,
           and
           withal
           two
           distinct
           ways
           of
           equal
           tendency
           thereunto
           ,
           then
           the
           Will
           might
           be
           free
           to
           either
           of
           those
           ways
           :
           But
           when
           the
           Understanding
           proposes
           God
           as
           the
           End
           ,
           and
           Christ
           as
           the
           only
           Way
           to
           that
           End
           ,
           then
           the
           Will
           must
           infallibly
           close
           in
           with
           Christ
           ;
           it
           must
           ,
           or
           lose
           its
           End
           or
           Blessedness
           ;
           it
           must
           ,
           or
           the
           
             summū
             malū
          
           will
           fall
           into
           its
           arms
           .
           When
           the
           Understanding
           tells
           the
           Will
           in
           good
           earnest
           ,
           there
           is
           no
           other
           way
           but
           one
           ,
           there
           is
           no
           other
           Name
           under
           Heaven
           but
           Jesus
           only
           ,
           the
           Will
           is
           sweetly
           constrained
           into
           his
           embraces
           .
        
         
           3.
           
           From
           the
           Understanding
           which
           shews
           forth
           Christ
           to
           be
           the
           perfect
           Way
           sutable
           to
           all
           our
           wants
           in
           our
           passage
           to
           God
           the
           true
           End.
           Thou
           wouldest
           come
           to
           God
           but
           for
           the
           weight
           of
           Sin
           and
           Wrath
           ,
           Loe
           ,
           here
           is
           an
           High-priest
           with
           Expiating
           Blood
           ;
           thou
           wouldst
           come
           to
           God
           but
           thou
           knowest
           not
           the
           way
           thither
           ,
           here
           's
           a
           Prophet
           with
           words
           of
           Light
           and
           Life
           ;
           thou
           wouldst
           come
           to
           God
           but
           for
           the
           pressure
           of
           thy
           reigning
           
           Lusts
           ,
           here
           's
           a
           King
           with
           a
           Sceptre
           of
           Righteousness
           to
           subdue
           them
           ;
           thou
           wouldst
           come
           to
           God
           but
           for
           want
           of
           a
           gracious
           Heart
           ,
           here
           's
           a
           Treasury
           of
           all
           Grace
           and
           Holiness
           .
           The
           Understanding
           still
           points
           at
           Christ
           ;
           Art
           thou
           in
           darkness
           ?
           he
           is
           
             a
             sun
             of
             righteousness
          
           ;
           Art
           thou
           in
           death
           ?
           he
           is
           
             the
             resurrection
             and
             the
             life
          
           ;
           Art
           thou
           a
           withered
           branch
           ?
           he
           is
           
             a
             root
             of
             fatness
             and
             sweetness
          
           ;
           Art
           thou
           a
           lost
           and
           half-damned
           Creature
           ?
           he
           is
           
             a
             Saviour
             able
             to
             save
             to
             the
             uttermost
             .
          
           This
           Understanding
           glorifies
           Christ
           in
           all
           his
           Offices
           ,
           
             sings
             the
             sing
             of
             the
             Lamb
             ,
          
           and
           cries
           him
           up
           for
           
             altogether
             precious
          
           ;
           this
           is
           the
           Window
           or
           Lattess
           at
           which
           his
           all-fair
           Person
           looks
           in
           upon
           the
           Will
           ,
           the
           Conduit
           through
           which
           the
           sweet
           Ointment
           of
           his
           Name
           is
           poured
           out
           unto
           the
           Will
           ,
           and
           the
           Crucifix
           which
           shews
           forth
           his
           bloody
           Passion
           in
           lively
           colours
           before
           the
           Will.
           This
           Understanding
           practically
           presses
           the
           Will
           to
           embrace
           him
           ;
           O
           my
           Soul
           !
           now
           hear
           and
           live
           ;
           take
           him
           and
           everlasting
           Mercy
           meets
           thee
           ,
           leave
           him
           and
           devouring
           Justice
           overtakes
           thee
           ;
           catch
           hold
           on
           this
           Prince
           of
           Life
           ,
           or
           die
           for
           ever
           ;
           look
           up
           to
           this
           Brightness
           of
           Glory
           ,
           or
           be
           in
           utter
           Darkness
           ;
           wash
           in
           his
           Blood
           ,
           or
           bleed
           
           in
           eternal
           Flames
           ;
           put
           on
           his
           righteousness
           ,
           or
           be
           naked
           to
           all
           Eternity
           ;
           there
           is
           no
           way
           into
           the
           Holy
           of
           Holies
           ,
           but
           through
           the
           Veil
           of
           his
           Flesh
           ;
           enter
           ,
           and
           thou
           hast
           an
           ever-blessed
           God
           to
           make
           thee
           happy
           neglect
           ,
           and
           thou
           hast
           a
           righteous
           God
           to
           make
           thee
           for
           ever
           miserable
           .
           When
           Christ
           through
           the
           Understanding
           thus
           pours
           out
           his
           precious
           Name
           as
           an
           Ointment
           unto
           the
           Will
           ,
           how
           can
           it
           chuse
           but
           love
           him
           ?
           When
           through
           this
           hole
           of
           the
           door
           he
           thus
           drops
           in
           his
           sweet-smelling
           Truths
           upon
           the
           Will
           ,
           how
           can
           it
           chuse
           but
           rise
           and
           open
           to
           him
           ?
           If
           it
           do
           not
           ,
           whither
           will
           it
           turn
           ?
           What
           ,
           to
           the
           Creatures
           ?
           they
           are
           all
           Blackamoors
           to
           this
           all-lovely
           Jesus
           ;
           What
           ,
           to
           repentant
           Tears
           ?
           those
           want
           washing
           in
           his
           Blood
           ;
           What
           ,
           to
           its
           good
           Works
           and
           Righteousness
           ?
           they
           are
           but
           a
           filthy
           Rag.
           There
           is
           such
           a
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           such
           a
           transcendent
           Excellency
           in
           the
           Knowledge
           of
           Christ
           ,
           that
           it
           makes
           all
           other
           things
           but
           
             as
             dung
          
           before
           the
           Will
           ,
           Phil.
           3.
           8.
           
           Hence
           the
           Will
           hath
           no
           whither
           else
           to
           turn
           :
           But
           if
           it
           turn
           no
           whither
           else
           ,
           may
           it
           not
           suspend
           its
           Act
           as
           to
           Christ
           ?
           Suspend
           !
           what
           from
           the
           only
           way
           to
           Blessedness
           evidently
           pointed
           out
           ?
           What
           from
           him
           who
           is
           
             all
             desires
          
           really
           believed
           
           to
           be
           such
           ?
           Can
           it
           thus
           wave
           Happiness
           and
           embrace
           mere
           nothing
           in
           the
           room
           thereof
           ?
           and
           can
           it
           do
           thus
           when
           a
           right-set
           Understanding
           is
           really
           actuated
           ,
           and
           it self
           truly
           principled
           with
           Grace
           ?
           Surely
           it
           cannot
           be
           .
           No
           sooner
           did
           Christ
           see
           the
           budding
           Graces
           of
           his
           Church
           ,
           but
           
             his
             soul
             made
             him
             like
             the
             chariots
             of
             Amminadib
             ,
             Cant.
          
           6.
           11
           ,
           12.
           and
           no
           sooner
           do
           Christians
           see
           the
           lovely
           Excellencies
           of
           Christ
           ,
           but
           they
           will
           become
           an
           
             Amminadib
             ,
             a
             willing
             people
          
           ,
           and
           their
           Wills
           as
           so
           many
           swift
           Chariots
           to
           convey
           them
           unto
           him
           .
           Thus
           the
           Will
           follows
           the
           Understanding
           in
           its
           embraces
           of
           Christ
           as
           the
           Way
           .
        
         
           3.
           
           The
           Will
           follows
           the
           Understanding
           in
           its
           rejection
           of
           Sin
           as
           the
           great
           Obstacle
           ,
           and
           this
           also
           appears
        
         
           1.
           
           From
           several
           Scriptures
           ;
           there
           we
           find
           on
           the
           one
           hand
           that
           Folly
           is
           the
           root
           of
           the
           Commission
           of
           Sin
           ,
           
             The
             foolishness
             of
             man
             perverteth
             his
             way
             ,
             Prov.
          
           19.
           3.
           
           Why
           doth
           the
           Atheist
           say
           in
           his
           heart
           ,
           there
           is
           no
           God
           ?
           Because
           
             he
             is
             a
             fool
             ,
             Psal.
          
           14.
           1.
           
           Why
           do
           the
           Mammonists
           boast
           and
           trust
           in
           their
           uncertain
           Riches
           ?
           Because
           
             their
             way
             is
             their
             folly
             ,
             Psal.
          
           49.
           13.
           
           Why
           doth
           the
           blind
           Idolater
           fall
           down
           to
           the
           Stock
           
           of
           a
           Tree
           ?
           Because
           
             a
             deceived
             heart
             hath
             turned
             him
             aside
             ,
             Isai.
          
           44.
           19
           ,
           20.
           
           Why
           did
           the
           rebellious
           Israelites
           grieve
           their
           good
           God
           forty
           years
           together
           ?
           Because
           they
           did
           
             err
             in
             their
             hearts
             ,
             Psal.
          
           95.
           10.
           
           On
           the
           other
           hand
           ,
           there
           we
           find
           that
           true
           Wisdom
           or
           Understanding
           is
           the
           root
           of
           the
           rejection
           of
           Sin
           ,
           
             To
             depart
             from
             evil
             is
             understanding
             ,
             Job
          
           28.
           28.
           
             the
             pollutions
             of
             the
             world
             are
             escaped
             through
             the
             knowledge
             of
             Christ
             ,
          
           2
           Pet.
           2.
           20.
           
             through
             thy
             precepts
          
           (
           saith
           
             David
             )
             I
             get
             understanding
          
           ,
           what
           then
           ?
           
             therefore
             I
             hate
             every
             false
             way
             ,
             Psal.
          
           119.
           104.
           and
           again
           ,
           
             I
             esteem
             all
             thy
             precepts
             to
             be
             right
             ,
          
           and
           what
           follows
           ?
           
             I
             hate
             every
             false
             way
          
           ,
           Ver.
           128.
           
           First
           ,
           there
           was
           a
           right
           Judgement
           in
           his
           Understanding
           ,
           and
           thence
           issued
           an
           hatred
           of
           Sin
           in
           his
           Will.
           For
           all
           the
           Wolves
           and
           the
           Leopards
           ,
           yet
           (
           saith
           God
           )
           they
           shall
           not
           hurt
           nor
           destroy
           in
           all
           my
           holy
           Mountain
           ;
           why
           so
           ?
           Because
           
             the
             earth
             shall
             be
             full
             of
             the
             knowledge
             of
             the
             Lord
             ,
             Isai.
          
           11.
           9.
           that
           saving
           Knowledge
           should
           turn
           them
           into
           Lambs
           and
           little
           Children
           ,
           and
           make
           them
           leave
           off
           their
           barbarous
           and
           inhumane
           cruelty
           .
           Hence
           Repentance
           (
           which
           includes
           in
           it
           an
           hatred
           and
           rejection
           of
           Sin
           )
           is
           stiled
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             a
             transmentation
             or
             postmentation
          
           ;
           
           because
           when
           a
           man
           comes
           to
           himself
           in
           a
           right
           Understanding
           ,
           he
           hates
           &
           rejects
           Sin.
           
        
         
           2.
           
           From
           the
           Will
           it self
           :
           If
           that
           follow
           the
           Understanding
           in
           turning
           to
           God
           as
           its
           supreme
           End
           ,
           and
           in
           embracing
           of
           Christ
           as
           the
           only
           way
           ,
           then
           by
           necessary
           consequence
           it
           must
           needs
           follow
           the
           Understanding
           in
           the
           rejection
           of
           Sin
           as
           the
           great
           Obstacle
           ;
           for
           if
           it
           follow
           not
           here
           also
           ,
           it
           must
           wave
           its
           supreme
           End
           and
           the
           Way
           thither
           ,
           it
           must
           resolve
           upon
           a
           Happiness
           without
           God
           and
           Christ.
           If
           the
           Understanding
           say
           to
           the
           Will
           ,
           There
           is
           no
           other
           Cloud
           betwixt
           thee
           and
           the
           Father
           of
           Lights
           ,
           no
           other
           distance
           betwixt
           thee
           and
           the
           Fountain
           of
           living
           Waters
           ,
           none
           but
           Sin
           alone
           ,
           surely
           the
           Will
           must
           bid
           it
           be
           gone
           for
           ever
           .
        
         
           3.
           
           From
           the
           Understanding
           which
           so
           represents
           Sin
           ,
           as
           that
           the
           Will
           doth
           turn
           away
           from
           it
           ,
           and
           this
           it
           doth
           three
           ways
           .
        
         
           1.
           
           The
           Understanding
           doth
           represent
           Sin
           as
           a
           grand
           evil
           ;
           it
           sets
           it
           forth
           as
           an
           Ataxy
           in
           man
           ,
           Rebellion
           against
           God
           ,
           Spears
           and
           Nails
           to
           Jesus
           Christ
           ,
           Quench-coal
           to
           the
           Spirit
           of
           Grace
           ,
           Blur
           and
           Stain
           to
           the
           Soul
           ,
           groaning
           Burthen
           on
           the
           back
           of
           the
           whole
           Creation
           ,
           Venom
           and
           perfect
           Quintessence
           of
           all
           evils
           ,
           a
           thing
           of
           such
           monstrous
           
           deformities
           ,
           as
           if
           it
           did
           appear
           in
           its
           own
           prodigious
           shape
           ,
           would
           not
           be
           touched
           upon
           by
           Man
           ,
           and
           how
           can
           the
           Will
           being
           a
           rational
           Appetite
           doat
           upon
           such
           a
           thing
           ?
           Surely
           upon
           it
           as
           such
           it
           cannot
           ;
           wherefore
           Sin
           (
           that
           it
           may
           be
           welcome
           to
           the
           Will
           )
           covers
           it self
           with
           Fig-leaves
           as
           Adam
           ,
           it
           veils
           its
           face
           like
           Tamar
           ,
           it
           paints
           and
           tires
           like
           Jezabel
           ,
           it
           disguises
           and
           feigns
           it self
           to
           be
           another
           like
           
           Jeroboam's
           Wife
           ,
           it
           courts
           and
           flatters
           to
           steal
           away
           hearts
           like
           Absalom
           ,
           it
           comes
           like
           Agrippa
           and
           Bernice
           with
           great
           pomp
           in
           fancy
           of
           some
           apparent
           goodness
           ;
           offering
           it self
           to
           our
           Saviour
           it
           wrapped
           up
           it self
           in
           all
           the
           glories
           of
           the
           World
           ,
           nay
           ,
           in
           the
           Mantle
           of
           Scripture
           and
           Angelical
           protection
           ;
           coming
           to
           Adam
           ,
           it
           held
           forth
           an
           Apple
           ,
           and
           promised
           no
           less
           than
           a
           God-head
           ;
           ever
           it
           hath
           a
           lye
           and
           a
           cheat
           in
           it
           .
           Hence
           it
           is
           called
           
             a
             false
             way
             ,
             Psal.
          
           119.
           104.
           and
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             the
             work
             of
             a
             lye
             ,
             Prov.
          
           11.
           18.
           there
           is
           in
           it
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             a
             sleight
          
           ,
           as
           in
           cogging
           Dice
           ,
           Eph.
           4.
           14.
           it
           makes
           every
           sinner
           believe
           that
           he
           shall
           have
           the
           cast
           of
           happiness
           ,
           but
           coggs
           away
           his
           Soul.
           This
           is
           that
           
             deceitfulness
             of
             sin
          
           ,
           by
           which
           it
           insinuates
           it self
           into
           the
           Will
           ;
           but
           this
           right
           Understanding
           hath
           a
           counter-work
           ,
           it
           unleaves
           
           and
           unveils
           Sin
           ,
           it
           unpaints
           &
           undresses
           it
           ,
           it
           plucks
           off
           it
           false
           appearances
           and
           disguises
           ,
           it
           disrobes
           it
           of
           all
           its
           pomps
           and
           fancy
           ,
           it
           discovers
           the
           lye
           and
           cheat
           in
           it
           ,
           and
           makes
           it
           appear
           in
           its
           own
           ugly
           hue
           and
           shameful
           nakedness
           ;
           Achan's
           Sin
           was
           wrapt
           up
           in
           a
           Baby
           lonish
           Garment
           ,
           but
           unclothe
           it
           ,
           and
           it
           was
           
             an
             accursed
             thing
             ;
             Saul's
          
           Sin
           was
           covered
           over
           with
           Sacrifices
           ,
           but
           unveil
           it
           ,
           and
           't
           was
           
             witchcraft-like
             rebellion
             ;
             Judas
          
           his
           Sin
           about
           the
           precious
           Ointment
           was
           painted
           over
           with
           Charity
           ,
           but
           unpaint
           it
           and
           't
           was
           
             arrant
             thievery
          
           ;
           Paul's
           Sin
           wore
           a
           Cloak
           of
           Zeal
           ,
           but
           undress
           it
           ,
           and
           't
           was
           
             bloody
             persecution
          
           .
           This
           right
           Understanding
           plucks
           the
           lye
           out
           of
           Sins
           mouth
           ,
           and
           the
           paint
           off
           from
           its
           face
           ,
           and
           all
           the
           Robes
           of
           apparent
           Goodness
           off
           from
           its
           back
           ;
           and
           so
           constrains
           it
           to
           go
           naked
           before
           the
           Will
           ,
           and
           thereby
           it
           appears
           what
           it
           is
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             sinning
             sin
             ,
             Rom.
          
           7.
           13.
           
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             the
             evil
             of
             evils
             ,
             Hos.
          
           10.
           15.
           altogether
           evil
           ,
           and
           nothing
           but
           evil
           ;
           and
           now
           how
           can
           the
           Will
           embrace
           it
           as
           good
           ?
           How
           can
           it
           chuse
           but
           reject
           it
           as
           evil
           ?
           Now
           ,
           if
           ever
           ,
           shall
           Sin
           be
           crucified
           .
           Male-factors
           were
           first
           stripped
           and
           then
           crucified
           :
           Sin
           in
           its
           Attire
           is
           a
           King
           in
           its
           Robes
           
           sitting
           on
           the
           Heart
           as
           a
           Throne
           ;
           but
           Sin
           stript
           naked
           by
           the
           Understanding
           is
           a
           Malefactor
           ready
           for
           the
           Cross
           ,
           and
           there
           the
           Will
           will
           surely
           nail
           it
           ;
           
             the
             yoke
             shall
             be
             destroyed
             because
             of
             the
             anointing
             ,
          
           saith
           the
           Prophet
           ,
           Isai.
           10.
           27.
           
           Sin
           is
           a
           Yoke
           upon
           the
           Will
           fastened
           there
           by
           a
           lye
           ,
           an
           appearance
           of
           some
           false
           Good
           ,
           but
           the
           Anointing
           
             (
             which
             is
             truth
          
           ,
           1
           Joh.
           2.
           27.
           
           )
           reveals
           the
           lye
           ,
           and
           then
           off
           comes
           the
           yoke
           .
           Doth
           Sin
           profer
           a
           World
           ?
           This
           Anointing
           is
           an
           inward
           Ecclesiastes
           crying
           out
           ,
           
             All
             is
             vanity
          
           ;
           Doth
           it
           profer
           Honors
           or
           Riches
           or
           Pleasures
           ?
           What
           for
           a
           Soul
           ,
           a
           Christ
           ,
           a
           God
           ?
           No
           cheat
           like
           that
           ,
           saith
           the
           Anointing
           ;
           Doth
           it
           promise
           Happiness
           ?
           You
           do
           but
           flatter
           and
           lye
           ,
           saith
           the
           Anoining
           ,
           you
           have
           nothing
           but
           Death
           and
           Hell
           to
           bestow
           .
           Christ
           was
           manifested
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             that
             he
             might
             dissolve
             the
             works
             of
             the
             devil
             ,
          
           that
           is
           ,
           
             sins
             in
             men
          
           ,
           1
           Joh.
           3.
           8.
           and
           he
           dissolves
           them
           by
           this
           Anointing
           .
           Sin
           is
           in
           union
           with
           the
           Will
           ,
           because
           Sin
           is
           in
           composition
           with
           some
           seeming
           Good
           ;
           break
           the
           composition
           between
           Sin
           and
           the
           seeming
           Good
           ,
           and
           you
           dissolve
           the
           union
           between
           Sin
           and
           the
           Will.
           The
           worldly
           Man's
           Will
           is
           in
           union
           with
           his
           Sin
           ,
           because
           his
           Sin
           is
           in
           composition
           with
           the
           World
           ;
           
           break
           the
           composition
           by
           a
           right
           Understanding
           ,
           make
           him
           indeed
           see
           that
           the
           World
           is
           but
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             a
             figure
          
           or
           fashion
           ,
           and
           Riches
           but
           
             a
             thing
             that
             is
             not
          
           ;
           dissolve
           the
           World
           by
           Faith
           ,
           and
           instantly
           the
           Sin
           will
           drop
           out
           of
           his
           Will
           ,
           for
           Sin
           as
           mere
           Sin
           will
           not
           down
           with
           the
           Will.
           If
           therefore
           the
           compound
           of
           apparent
           Goodness
           be
           once
           broken
           by
           the
           Understanding
           ,
           the
           Will
           must
           needs
           cast
           it
           out
           as
           altogether
           evil
           ,
           because
           it
           is
           an
           Object
           capable
           of
           its
           embraces
           .
        
         
           2.
           
           The
           Understanding
           doth
           represent
           Sin
           as
           the
           Devils
           Work.
           Should
           the
           Devil
           visibly
           appear
           ,
           and
           offer
           to
           the
           Covetous
           his
           Bags
           ,
           or
           to
           the
           Drunkard
           his
           Cups
           ,
           surely
           they
           would
           hardly
           take
           them
           at
           his
           hands
           .
           Wherefore
           Satan
           transforms
           himself
           into
           many
           shapes
           ,
           and
           puts
           on
           Changes
           of
           Raiment
           that
           he
           may
           act
           invisible
           .
           But
           on
           the
           other
           hand
           ,
           Christ
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           spoils
           ,
           or
           more
           properly
           ,
           
             unclothes
             him
             ,
             Col.
          
           2.
           15.
           he
           spoiled
           him
           meritoriously
           on
           the
           Cross
           ,
           and
           unclothes
           him
           efficaciously
           in
           the
           Hearts
           of
           Men.
           Christ
           was
           so
           
             quick
             of
             understanding
          
           ,
           that
           he
           found
           out
           Satan
           even
           in
           
           Peter's
           tender
           indulgence
           ,
           and
           Christ
           gives
           such
           a
           true
           Understanding
           unto
           the
           Heart
           ,
           that
           it
           sees
           Satan
           lurking
           
           in
           every
           Sin
           :
           Oh!
           says
           the
           true
           Understanding
           ,
           there
           is
           a
           bloody
           Devil
           in
           all
           thy
           Malice
           ,
           a
           blasphemous
           Devil
           in
           all
           thy
           Prophaneness
           ,
           a
           lying
           Devil
           in
           all
           thy
           Hypocrisies
           ,
           a
           proud
           Devil
           in
           all
           thy
           Self-excellencies
           ,
           a
           Devil
           in
           the
           Swine
           in
           all
           thy
           Sensualities
           ,
           and
           in
           every
           Sin
           
             Satan
             stands
             at
             thy
             right
             hand
             ,
          
           Now
           when
           the
           Devil
           thus
           appears
           in
           Sin
           ,
           surely
           the
           Will
           must
           needs
           turn
           away
           from
           it
           .
        
         
           3.
           
           The
           Understanding
           doth
           represent
           Sin
           as
           the
           only
           Obstacle
           of
           Happiness
           .
           The
           Understanding
           views
           the
           all-blessed
           God
           with
           his
           infinite
           Bowels
           ,
           and
           the
           all-precious
           Jesus
           with
           his
           infinite
           Merits
           ;
           it
           lets
           in
           some
           Glimpses
           of
           Glory
           ,
           and
           takes
           as
           it
           were
           a
           Prospect
           of
           Eternity
           ;
           it
           travels
           over
           the
           Land
           of
           Promise
           ,
           and
           tastes
           the
           Milk
           and
           Honey
           of
           free
           Grace
           flowing
           there
           ;
           and
           after
           all
           this
           it
           cries
           out
           ,
           Oh!
           my
           Soul
           ,
           nothing
           can
           hinder
           thee
           from
           all
           these
           but
           Sin
           ,
           nor
           Sin
           neither
           ,
           unless
           indulg'd
           ;
           this
           is
           the
           only
           Gulf
           between
           thee
           and
           thy
           God
           ,
           the
           only
           Distance
           between
           thee
           and
           thy
           sweet
           Jesus
           ,
           the
           only
           Bar
           to
           the
           Heaven
           of
           Glory
           ,
           and
           the
           only
           Flaw
           in
           thy
           title
           to
           the
           Land
           of
           Promise
           .
           When
           the
           Understanding
           shews
           Sin
           to
           be
           such
           indeed
           ,
           surely
           the
           Will
           cannot
           but
           reject
           it
           .
        
         
         
           Thus
           the
           Will
           follows
           the
           Understanding
           ,
           in
           turning
           to
           God
           the
           supreme
           End
           ,
           in
           embracing
           Christ
           the
           only
           Way
           ,
           and
           in
           rejecting
           Sin
           the
           great
           Obstacle
           ,
           which
           are
           the
           three
           grand
           things
           in
           actual
           Conversion
           .
        
         
           Now
           here
           I
           would
           have
           closed
           up
           this
           Point
           ,
           but
           that
           there
           are
           two
           main
           Objections
           to
           be
           solved
           .
        
         
           Object
           .
           1.
           
           This
           Thesis
           of
           the
           Wills
           following
           the
           Understanding
           takes
           away
           the
           necessity
           of
           gracious
           Principles
           in
           the
           Will.
           
        
         
           Object
           .
           2.
           
           This
           Thesis
           overturns
           the
           Liberty
           of
           the
           Will.
           
        
         
           1.
           
           This
           Thesis
           takes
           away
           the
           necessity
           of
           gracious
           Principles
           in
           the
           Will
           ;
           what
           need
           of
           any
           there
           ,
           seeing
           the
           Will
           is
           so
           good
           a
           follower
           ?
        
         
           As
           to
           this
           I
           shall
           answer
           two
           things
           .
        
         
           1.
           
           This
           Thesis
           is
           so
           far
           from
           taking
           away
           the
           necessity
           of
           gracious
           Principles
           in
           the
           Will
           ,
           that
           it
           discovers
           the
           way
           how
           those
           gracious
           Principles
           come
           to
           be
           wrought
           there
           .
           'T
           is
           in
           this
           Case
           between
           the
           Understanding
           and
           those
           gracious
           Principles
           ,
           as
           't
           is
           between
           the
           beams
           of
           Light
           and
           the
           accompanying
           Heat
           :
           As
           Heat
           comes
           down
           from
           the
           Sun
           into
           the
           lower
           World
           in
           the
           
           Vehicle
           of
           natural
           Light
           ,
           so
           Holiness
           comes
           down
           from
           the
           Sun
           of
           Righteousness
           into
           the
           Will
           in
           the
           Vehicle
           of
           supernatural
           Light.
           When
           the
           Day
           dawns
           in
           the
           Heart
           ,
           the
           Heart
           waxes
           warm
           with
           spiritual
           Life
           ;
           
             Give
             me
             understanding
          
           ,
           saith
           
             David
             ,
             and
             I
             shall
             keep
             thy
             Law
             ;
             yea
             ,
             I
             shall
             keep
             it
             with
             my
             whole
             heart
             ,
             Psal.
          
           119.
           34.
           
           Why
           is
           he
           so
           earnest
           for
           Understanding
           ?
           Is
           the
           Understanding
           all
           ?
           May
           not
           the
           Will
           hang
           back
           for
           all
           that
           ?
           No
           ,
           Give
           me
           Understanding
           and
           I
           shall
           keep
           thy
           Law
           ;
           yea
           ,
           I
           shall
           keep
           it
           with
           my
           whole
           heart
           :
           that
           will
           set
           all
           my
           Soul
           in
           a
           right
           posture
           towards
           the
           Law
           of
           God.
           
        
         
           2.
           
           Notwithstanding
           this
           Thesis
           ,
           there
           is
           yet
           a
           treble
           Necessity
           of
           gracious
           Principles
           in
           the
           Will
           ;
           for
        
         
           
             1.
             
             God
             calls
             for
             them
             .
          
           
             2.
             
             The
             Will
             it self
             stands
             in
             need
             of
             them
             .
          
           
             3.
             
             The
             Perfection
             of
             the
             new
             Creature
             cannot
             stand
             without
             them
             .
          
        
         
           1.
           
           God
           calls
           for
           them
           ;
           above
           all
           things
           he
           calls
           for
           
             a
             heart
             ,
             a
             pure
             heart
             ,
          
           such
           as
           works
           out
           the
           mixtures
           of
           Corruption
           ;
           
             a
             right
             heart
          
           ,
           such
           as
           lies
           level
           to
           the
           Rule
           of
           Righteousness
           ;
           this
           he
           desires
           ,
           
             he
             desires
             truth
             in
             the
             inward
             parts
             ,
             Psal.
          
           51.
           6.
           this
           he
           
           delights
           in
           ,
           
             he
             hath
             pleasure
             in
             uprightness
          
           ,
           1
           Chron.
           29.
           17.
           where
           this
           is
           found
           ,
           he
           passes
           by
           many
           infirmities
           ;
           
             I
             have
             eaten
          
           (
           saith
           Christ
           )
           
             my
             honey-comb
             with
             my
             honey
          
           ,
           Wax
           and
           all
           ,
           Wax
           and
           all
           ,
           Cant.
           5.
           1.
           
           Infirmities
           do
           not
           hinder
           acceptance
           ;
           but
           where
           this
           is
           wanting
           ,
           he
           sets
           a
           black
           mark
           upon
           men
           ,
           even
           whilest
           they
           do
           that
           which
           is
           materially
           good
           .
           Amaziah
           did
           that
           which
           was
           right
           in
           the
           sight
           of
           the
           Lord
           ,
           
             but
             not
             with
             a
             perfect
             heart
             ,
             2
             Chron.
          
           25.
           2.
           there
           is
           a
           black
           mark
           set
           upon
           him
           for
           want
           of
           Integrity
           .
           But
           now
           without
           gracious
           Principles
           in
           the
           Heart
           ,
           how
           can
           the
           Heart
           be
           right
           or
           pure
           ?
           which
           way
           can
           God's
           Call
           be
           answered
           ,
           or
           his
           Desire
           or
           Delight
           attained
           ?
        
         
           2.
           
           The
           Will
           it self
           stands
           in
           need
           of
           them
           .
           The
           Will
           of
           fallen
           Man
           what
           is
           it
           but
           a
           very
           Shoal
           of
           inordinate
           Affections
           ,
           a
           Womb
           of
           evil
           Concupiscence
           ?
           Here
           is
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             the
             conceiving
             lust
             ,
             Jam.
          
           1.
           15.
           that
           which
           teems
           out
           a
           generation
           of
           wickednesses
           :
           Here
           is
           an
           Abyss
           ,
           a
           bottomless
           Pit
           of
           evils
           ,
           such
           as
           smoaks
           and
           vomits
           up
           all
           manner
           of
           Abominations
           .
           Every
           carnal
           Heart
           hath
           in
           it
           
             a
             plague
          
           of
           Rotterness
           which
           is
           still
           starting
           from
           God
           ,
           &
           
             an
             Iron-sinew
          
           of
           Rebellion
           which
           is
           still
           
           contradicting
           God
           ;
           and
           how
           can
           this
           Hell
           of
           Lust
           in
           the
           Will
           ever
           be
           quenched
           but
           by
           the
           
             clean
             water
          
           ?
           How
           can
           this
           deadly
           wound
           of
           Corruption
           there
           ever
           be
           healed
           but
           by
           gracious
           Principles
           ?
        
         
           3.
           
           The
           Perfection
           of
           the
           new
           Creature
           cannot
           stand
           without
           them
           .
           The
           new
           Creature
           is
           
             a
             new
             men
          
           ,
           all
           over
           new
           ,
           new
           in
           its
           Desires
           as
           well
           as
           in
           its
           Intellectuals
           ;
           't
           is
           
             a
             perfect
             man
             in
             Christ
          
           ,
           perfect
           in
           all
           its
           parts
           ;
           it
           hath
           a
           Heart
           as
           well
           as
           a
           Head.
           Should
           the
           Will
           want
           gracious
           Principles
           ,
           the
           new
           Creature
           must
           want
           a
           Heart
           ,
           the
           old
           Heart
           will
           not
           serve
           the
           turn
           ;
           the
           new
           Man
           is
           but
           half
           a
           Man
           without
           
             a
             new
             heart
          
           .
           There
           was
           put
           into
           the
           Breast-plate
           of
           Judgment
           
             the
             Urim
             and
             the
             Thummim
          
           ,
           that
           is
           ,
           Lights
           and
           Perfections
           ,
           both
           were
           in
           it
           or
           else
           it
           had
           not
           been
           perfect
           :
           The
           full
           substance
           of
           this
           Type
           was
           only
           in
           Christ
           ,
           who
           was
           full
           of
           all
           Grace
           and
           Truth
           ;
           but
           there
           is
           a
           measure
           of
           it
           in
           every
           true
           Christian
           ,
           who
           puts
           on
           
             the
             breast-plate
             of
             faith
             and
             love
             ,
          
           1
           Thess.
           5.
           8.
           
           Faith
           is
           a
           kind
           of
           Urim
           in
           his
           Understanding
           ,
           and
           Love
           a
           kind
           of
           Thummim
           in
           his
           Will
           ;
           and
           both
           together
           make
           up
           his
           complete
           Breast-plate
           .
           But
           if
           there
           were
           no
           gracious
           Principles
           in
           his
           Will
           ,
           he
           should
           
           have
           an
           Urim
           without
           a
           Thummim
           ,
           Light
           in
           the
           Mind
           without
           Integrity
           in
           the
           Heart
           ;
           and
           by
           consequence
           he
           could
           be
           but
           one
           half
           of
           a
           Christian.
           
        
         
           Object
           .
           2.
           
           This
           Thesis
           overturns
           the
           Liberty
           of
           the
           Will
           ;
           for
           if
           the
           Will
           be
           determined
           by
           the
           Understanding
           ,
           how
           is
           it
           free
           ?
           and
           if
           free
           ,
           how
           determined
           ?
        
         
           I
           answer
           ;
           There
           are
           three
           things
           ,
           which
           well
           weighed
           give
           a
           perfect
           Solution
           to
           this
           Objection
           .
        
         
           
             1.
             
             This
             Objection
             carries
             in
             it
             a
             great
             Absurdity
             .
          
           
             2.
             
             This
             Objection
             stands
             upon
             a
             false
             Notion
             of
             Liberty
             .
          
           
             3.
             
             This
             Objection
             vanishes
             by
             the
             true
             stating
             of
             Liberty
             .
          
        
         
           1.
           
           This
           Objection
           carries
           in
           it
           a
           great
           Absurdity
           :
           If
           the
           Will
           being
           determined
           by
           the
           Understanding
           lose
           its
           Freedom
           ,
           then
           it
           loseth
           its
           Freedom
           by
           an
           adhesion
           to
           the
           Root
           of
           its
           Freedom
           ;
           and
           it
           cannot
           be
           free
           ,
           unless
           it
           can
           turn
           Brute
           ,
           which
           is
           a
           great
           Absurdity
           .
           You
           'l
           say
           ,
           Is
           this
           so
           absurd
           ?
           Doth
           not
           the
           Will
           turn
           Brute
           in
           closing
           with
           sensual
           Lusts
           ?
           and
           doth
           not
           the
           Scripture
           call
           men
           Beasts
           upon
           that
           account
           ?
           I
           answer
           ,
           that
           the
           Will
           in
           closing
           with
           its
           sensual
           Lusts
           is
           brutish
           as
           to
           the
           
           Matter
           of
           its
           choice
           ,
           but
           not
           as
           to
           the
           Manner
           of
           it
           ,
           because
           it
           hath
           an
           humane
           Unstanding
           (
           though
           corrupt
           )
           going
           before
           it
           ;
           but
           if
           it
           can
           turn
           away
           from
           the
           Understanding
           ,
           it
           can
           turn
           Brute
           even
           as
           to
           the
           Manner
           of
           its
           Acting
           :
           for
           then
           its
           Act
           hath
           no
           Understanding
           at
           all
           at
           the
           bottom
           of
           it
           ,
           no
           more
           than
           the
           Act
           of
           a
           Beast
           ,
           which
           is
           very
           absurd
           in
           a
           rational
           Appetite
           .
        
         
           2.
           
           This
           Objection
           stands
           upon
           a
           false
           Notion
           of
           Liberty
           ,
           viz.
           That
           the
           Liberty
           of
           the
           Will
           doth
           essentially
           consist
           in
           an
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           or
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           in
           an
           aequilibrium
           or
           indeterminate
           Indifferency
           ,
           whereby
           it
           may
           will
           or
           not
           will
           a
           thing
           ;
           for
           why
           ,
           according
           to
           this
           Objection
           ,
           is
           the
           Will
           not
           free
           ?
           Why
           ,
           but
           because
           it
           is
           determined
           ?
           And
           why
           is
           it
           not
           free
           ,
           if
           determined
           ?
           Because
           its
           Freedom
           doth
           consist
           essentially
           in
           such
           an
           aequilibrium
           ,
           as
           cannot
           stand
           with
           any
           determination
           but
           what
           is
           merely
           from
           it self
           .
           Now
           that
           this
           is
           a
           false
           Notion
           of
           Liberty
           doth
           appear
           many
           ways
           :
           For
        
         
           3.
           
           If
           Liberty
           do
           essentially
           consist
           in
           such
           an
           Indifferency
           ,
           then
           what
           shall
           we
           say
           to
           Jesus
           Christ
           on
           Earth
           ?
           Had
           not
           he
           as
           Man
           all
           the
           Essentials
           of
           Liberty
           ?
           Was
           not
           all
           his
           Obedience
           perfectly
           free
           ?
           and
           
           yet
           did
           not
           his
           humane
           Will
           indeclinably
           follow
           his
           divine
           ?
           Was
           there
           a
           
             posse
             peccare
          
           in
           that
           spotless
           Lamb
           ?
           Could
           that
           humane
           Nature
           (
           conceived
           by
           the
           holy
           Ghost
           ,
           and
           inseparably
           united
           to
           the
           God-head
           )
           could
           that
           also
           transgress
           ?
           Surely
           ,
           it
           could
           not
           .
           
             I
             do
             nothing
             of
             my self
          
           ,
           faith
           Christ
           ,
           Joh.
           8.
           28.
           nay
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             I
             can
             do
             nothing
             of
             my self
             ,
             Joh.
          
           5.
           30.
           nothing
           ;
           in
           such
           perfect
           dependance
           was
           his
           humane
           Will
           upon
           his
           divine
           ,
           not
           the
           shadow
           of
           an
           aequilibrium
           there
           ,
           and
           yet
           the
           substance
           of
           perfect
           Liberty
           .
        
         
           2.
           
           If
           Liberty
           do
           essentially
           consist
           in
           such
           an
           Indifferency
           ,
           what
           say
           we
           to
           the
           blessed
           Saints
           in
           Heaven
           ?
           Have
           not
           they
           all
           the
           essentials
           of
           Liberty
           ?
           Are
           those
           Spirits
           made
           perfect
           in
           every
           thing
           else
           but
           that
           ?
           Is
           that
           the
           thing
           that
           is
           wanting
           in
           Heaven
           ?
           No
           surely
           ;
           glorious
           Liberty
           cannot
           but
           be
           there
           ,
           and
           yet
           what
           of
           an
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ;
           There
           God
           is
           
             All
             in
             all
          
           ,
           and
           the
           Saints
           cannot
           take
           off
           their
           Eyes
           from
           him
           for
           ever
           ;
           his
           Will
           is
           perfectly
           triumphant
           over
           theirs
           ,
           and
           their
           Will
           is
           perfectly
           determined
           by
           his
           ,
           so
           determined
           ,
           as
           not
           to
           glance
           aside
           from
           it
           to
           all
           Eternity
           :
           And
           yet
           in
           this
           Determination
           Liberty
           is
           not
           destroyed
           but
           perfected
           ,
           the
           Will
           is
           not
           in
           
           straits
           or
           bonds
           ,
           but
           in
           a
           Sabbath
           of
           Rest
           and
           Joy.
           Here
           's
           nothing
           of
           an
           aequilibrium
           ;
           that
           kind
           of
           Liberty
           is
           so
           magnified
           on
           Earth
           ,
           that
           it
           shall
           never
           be
           glorified
           in
           Heaven
           ;
           and
           if
           it
           be
           not
           glorified
           there
           ,
           sure
           't
           is
           no
           Essential
           here
           .
        
         
           3.
           
           If
           Liberty
           do
           essentially
           consist
           in
           such
           an
           indifferency
           ,
           then
           how
           shall
           the
           divine
           Prescience
           be
           salved
           ?
           God
           knoweth
           all
           the
           free
           Acts
           of
           men
           ,
           even
           the
           Thoughts
           afar
           off
           ,
           from
           the
           high
           Tower
           of
           his
           Eternity
           :
           But
           if
           the
           Will
           be
           in
           aequilibrio
           ,
           its
           Acts
           (
           before
           they
           come
           into
           Being
           )
           must
           be
           mere
           Contingencies
           ,
           and
           without
           any
           determinate
           Verity
           at
           all
           in
           them
           ,
           and
           how
           then
           are
           they
           knowable
           as
           Certainties
           ?
           to
           know
           Contingencies
           as
           Certainties
           ,
           is
           to
           erre
           and
           not
           to
           know
           .
        
         
           4.
           
           If
           Liberty
           do
           essentially
           consist
           in
           such
           an
           Indifferency
           ,
           then
           what
           becomes
           of
           divine
           Providence
           ?
           Providence
           hath
           a
           Kingdom
           over
           men's
           Hearts
           .
           We
           find
           in
           Scripture
           God
           
             touching
             the
             heart
          
           ,
           1
           Sam.
           10.
           26.
           
             stirring
             up
             the
             heart
          
           ,
           2
           Chron.
           36.
           22.
           
             opening
             the
             heart
             ,
             Acts
          
           16.
           14.
           
             enclining
             the
             heart
          
           ,
           1
           Kings
           8.
           58.
           
             and
             turning
             the
             heart
             whithersoever
             he
             will
             ,
             Prov.
          
           21.
           1.
           
           And
           after
           all
           this
           ,
           is
           the
           Will
           in
           aequilibrio
           ?
           If
           not
           ,
           where
           is
           the
           supposed
           Liberty
           ?
           If
           so
           ,
           
           where
           is
           the
           divine
           Providence
           ?
           All
           its
           touching
           ,
           stirring
           ,
           opening
           ,
           enclining
           and
           turning
           the
           Heart
           signifies
           litle
           or
           nothing
           .
           Infinite
           Wisdom
           and
           Power
           seem
           to
           have
           posed
           themselves
           in
           making
           such
           a
           Creature
           as
           they
           cannot
           govern
           ,
           or
           at
           least
           not
           govern
           without
           destroying
           its
           faculties
           ;
           the
           infinite
           Spirit
           hath
           then
           nothing
           to
           rule
           over
           but
           the
           brutal
           World
           ,
           and
           the
           rational
           is
           lost
           out
           of
           his
           Dominions
           ;
           Men
           must
           subsist
           like
           Creatures
           ,
           and
           yet
           may
           act
           as
           Gods
           ;
           their
           Being
           is
           within
           the
           Realm
           of
           Providence
           ,
           and
           their
           Acting
           without
           it
           .
           In
           a
           word
           ;
           when
           we
           read
           of
           God
           over
           all
           ,
           we
           must
           ever
           except
           the
           rational
           Creature
           .
           Wherefore
           that
           is
           no
           true
           Notion
           of
           Liberty
           ,
           which
           is
           so
           opposite
           to
           the
           Sccptre
           of
           divine
           Providence
           .
        
         
           5.
           
           I
           shall
           add
           but
           one
           thing
           more
           .
           Every
           Man
           is
           born
           under
           a
           Futurition
           of
           all
           the
           Acts
           which
           he
           will
           produce
           ,
           or
           else
           those
           Acts
           should
           be
           present
           in
           Time
           which
           never
           were
           future
           ,
           which
           is
           impossible
           ;
           and
           every
           Futurition
           implies
           in
           it
           a
           necessity
           of
           Immutability
           ,
           or
           else
           that
           which
           is
           future
           might
           cease
           to
           be
           such
           without
           coming
           into
           actual
           Being
           ,
           which
           is
           impossible
           :
           Hence
           it
           appears
           ,
           that
           humane
           Liberty
           doth
           well
           consist
           with
           a
           necessity
           
           of
           Immutability
           ;
           nay
           ,
           it
           cannot
           stand
           without
           :
           Take
           away
           all
           Necessity
           ,
           and
           you
           take
           away
           all
           Futurition
           ;
           take
           away
           all
           Futurition
           ,
           and
           you
           take
           away
           all
           the
           free
           Acts
           of
           the
           Creature
           ;
           for
           those
           free
           Acts
           could
           not
           be
           Acts
           ,
           much
           less
           free
           Acts
           ,
           in
           time
           ,
           unless
           they
           were
           future
           before
           ;
           and
           future
           they
           could
           not
           be
           without
           such
           a
           Necessity
           :
           Therefore
           liberum
           and
           necessarium
           may
           ,
           nay
           ,
           must
           stand
           together
           ;
           and
           if
           so
           ,
           the
           Will
           may
           be
           determined
           by
           the
           Understanding
           ,
           and
           yet
           be
           free
           without
           an
           aequilibrium
           ,
           and
           by
           consequence
           ,
           an
           aequilibrium
           is
           not
           essential
           to
           its
           Liberty
           .
           This
           false
           Notion
           of
           Liberty
           maintained
           upholds
           the
           Objection
           ,
           but
           dissolved
           breaks
           the
           same
           in
           pieces
           .
        
         
           3.
           
           This
           Objection
           vanishes
           quite
           away
           by
           the
           true
           stating
           of
           Liberty
           .
           Liberty
           is
           double
           ;
           Ethical
           as
           to
           that
           which
           may
           be
           done
           
             de
             jure
          
           ,
           and
           Physical
           as
           to
           that
           which
           may
           be
           done
           
             de
             facto
          
           .
           God
           is
           perfectly
           free
           both
           ways
           ;
           Ethically
           ,
           because
           under
           no
           Law
           but
           the
           Perfection
           of
           his
           own
           Nature
           ,
           and
           Physically
           ,
           because
           Almighty
           .
           Man
           is
           not
           Ethically
           free
           ,
           because
           under
           a
           Law
           ;
           nor
           yet
           altogether
           Physically
           free
           ,
           for
           some
           things
           he
           cannot
           do
           ,
           if
           he
           never
           so
           much
           will
           the
           doing
           thereof
           ,
           because
           
           they
           are
           not
           within
           his
           power
           .
           Libertas
           (
           as
           the
           learned
           Camero
           hath
           it
           )
           
             est
             facultas
             faciendi
             quod
             libet
          
           ,
           or
           more
           largely
           ,
           
             facultas
             quâ
             quis
             tantum
             possit
             quantum
             velit
             ,
             tantumque
             velit
             quantum
             esse
             volendum
             judicavit
          
           ;
           It
           is
           that
           Faculty
           in
           Man
           ,
           whereby
           within
           his
           own
           Sphere
           he
           can
           do
           as
           much
           as
           he
           wills
           ,
           and
           will
           as
           much
           as
           in
           his
           Understanding
           he
           judges
           fit
           to
           be
           willed
           .
           Now
           that
           this
           is
           a
           right
           Definition
           of
           humane
           Liberty
           doth
           appear
           three
           ways
           .
        
         
           
             1.
             
             'T
             is
             bottomed
             upon
             Scripture
             .
          
           
             2.
             
             'T
             is
             commensurate
             to
             the
             Nature
             of
             the
             thing
             .
          
           
             3.
             
             'T
             is
             proportionable
             to
             both
             the
             Acts
             of
             the
             Will.
             
          
        
         
           1.
           
           'T
           is
           bottomed
           upon
           Scripture
           .
           In
           Scripture
           there
           are
           various
           Expressions
           touching
           Liberty
           ,
           congruous
           to
           the
           several
           parts
           of
           this
           Definition
           .
           In
           the
           Definition
           Liberty
           is
           a
           faculty
           of
           doing
           ,
           &
           in
           Scripture
           't
           is
           
             a
             having
             a
             thing
             in
             our
             power
             ,
             Acts
          
           5.
           4.
           or
           
             in
             the
             power
             of
             our
             hand
             ,
             Gen.
          
           31.
           29.
           
           In
           the
           Definition
           't
           is
           a
           faculty
           of
           doing
           as
           much
           as
           we
           will
           ,
           and
           in
           Scripture
           't
           is
           
             a
             doing
             according
             to
             our
             will
             ,
             Dan.
          
           11.
           36.
           or
           
             all
             that
             is
             in
             our
             heart
             ,
          
           2
           Sam.
           7.
           3.
           
           In
           the
           Definition
           't
           is
           a
           power
           of
           willing
           as
           much
           as
           in
           
           our
           Understanding
           we
           judge
           fit
           to
           be
           willed
           ,
           and
           in
           Scripture
           't
           is
           
             doing
             what
             is
             right
             in
             our
             own
             eyes
             ,
             Judg.
          
           17.
           6.
           or
           
             what
             seemeth
             good
             and
             meet
             unto
             us
             ,
             Jer.
          
           26.
           14.
           
           Thus
           all
           the
           Definition
           is
           founded
           on
           Scripture
           .
        
         
           2.
           
           This
           Definition
           is
           commensurate
           to
           the
           Nature
           of
           Liberty
           .
           What
           is
           Liberty
           in
           Man
           in
           the
           full
           compass
           of
           it
           ,
           but
           that
           whereby
           he
           becomes
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             Lord
             of
             his
             own
             act
          
           ,
           and
           such
           he
           truly
           is
           ,
           when
           within
           his
           own
           line
           he
           can
           do
           as
           much
           as
           he
           will
           ,
           and
           will
           as
           much
           as
           in
           his
           Understanding
           is
           fit
           to
           be
           willed
           .
           When
           the
           Scripture
           paints
           out
           that
           glorious
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           or
           supreme
           Liberty
           in
           God
           ,
           what
           doth
           it
           say
           ,
           but
           that
           
             he
             worketh
             all
             things
             according
             to
             the
             counsel
             of
             his
             own
             will
             ,
             Eph.
          
           1.
           11.
           and
           
             doth
             what
             he
             pleaseth
             in
             heaven
             and
             earth
             ,
             Psal.
          
           135.
           6.
           
           Wherefore
           if
           a
           man
           can
           work
           according
           to
           the
           counsel
           of
           his
           Will
           ,
           and
           do
           what
           he
           pleaseth
           within
           his
           own
           Sphere
           ,
           he
           must
           needs
           be
           truly
           free
           ,
           and
           so
           much
           is
           allowed
           by
           this
           Definition
           .
        
         
           3.
           
           This
           Definition
           is
           proportionable
           to
           both
           the
           Acts
           of
           the
           Will.
           There
           is
           
             Actus
             imperatus
          
           ,
           an
           Act
           commanded
           by
           the
           Will
           ,
           such
           as
           Speaking
           or
           Walking
           ,
           or
           the
           like
           ;
           there
           is
           
             Actus
             elicitus
          
           ,
           an
           Act
           produced
           in
           
           the
           Will
           ,
           such
           is
           the
           Act
           of
           willing
           .
           Now
           
             quoad
             Actum
             imperatum
          
           ,
           the
           Definition
           says
           ,
           that
           a
           Man
           can
           do
           as
           much
           as
           he
           wills
           ;
           and
           
             quoad
             Actum
             elicitum
          
           ,
           it
           says
           ,
           that
           he
           can
           will
           as
           much
           as
           he
           judges
           fit
           to
           be
           willed
           .
           These
           two
           Acts
           must
           be
           carefully
           distinguished
           ,
           for
           the
           Will
           is
           not
           alike
           free
           in
           both
           :
           As
           to
           the
           imperate
           Act
           ,
           the
           Will
           is
           the
           Mistress
           and
           Commandress
           of
           that
           ,
           that
           procedes
           from
           it
           
             per
             modum
             imperii
          
           ,
           and
           it
           is
           truly
           said
           to
           be
           done
           
             quia
             volumus
          
           ;
           but
           as
           to
           the
           elicite
           Act
           ,
           the
           Will
           is
           not
           properly
           the
           Mistress
           or
           Commandress
           of
           that
           ,
           that
           procedes
           not
           from
           it
           
             per
             modum
             imperii
          
           ;
           for
           then
           it
           should
           be
           
             Actus
             imperatus
          
           rather
           than
           elicitus
           ;
           neither
           can
           we
           be
           said
           truly
           to
           will
           
             quia
             volumus
          
           ,
           for
           so
           the
           same
           Act
           of
           willing
           should
           be
           the
           Cause
           of
           it self
           :
           Wherefore
           the
           Liberty
           of
           the
           Will
           ,
           as
           to
           the
           Act
           of
           willing
           ,
           doth
           not
           consist
           in
           a
           Self-motion
           ,
           for
           the
           Will
           doth
           not
           move
           it self
           .
           To
           which
           purpose
           I
           shall
           quote
           two
           testimonies
           ,
           one
           out
           of
           
             Camero
             ,
             Nulla
             mera
             potentia
             semetipsam
             propellit
             in
             actum
             ;
             quicquid
             enim
             ejusmodi
             est
             ,
             id
             in
             actu
             esse
             necesse
             est
             .
             Voluntas
             autem
             (
             id
             est
             ,
             volendi
             facultas
             )
             mera
             potentia
             est
             ;
             ergò
             non
             potest
             semetipsam
             excitare
             ad
             agendum
             :
             Si
             enim
             hoc
             facit
             ,
             facit
             per
             aliquem
             actum
             ;
             at
          
           
           
             quod
             est
             in
             mera
             potentia
             ,
             illud
             non
             agit
             .
          
           And
           again
           ;
           
             Non
             potest
             dici
             quae
             sit
             Voluntatis
             seipsam
             determinantis
             actio
             ;
             non
             est
             volitio
             ipsa
             ,
             est
             enim
             volitio
             ipse
             terminus
             ;
             ergo
             non
             ipsa
             determinatio
             .
          
           Another
           out
           of
           the
           French
           Divines
           in
           their
           
             Theses
             Salmurienses
             ;
             Nulla
             potentia
             sesemet
             educit
             in
             actum
             ;
             Sensus
             moventur
             à
             rebus
             sensibilibus
             ,
             Phantasia
             à
             phantasmatibus
             ,
             Intellect
             us
             ab
             object
             is
             intellectualibus
             ,
             locomotiva
             à
             Voluntate
             ,
             voluntas
             quîpote
             à
             seipsa
             ?
          
           And
           indeed
           ,
           if
           the
           Will
           do
           move
           it self
           to
           the
           Act
           of
           Willing
           ,
           then
           (
           because
           it
           cannot
           move
           it self
           ,
           as
           quiescent
           )
           it
           must
           move
           it self
           by
           some
           Act
           ,
           and
           what
           is
           that
           Act
           but
           an
           Act
           of
           willing
           ?
           Therefore
           by
           an
           Act
           of
           willing
           it
           moves
           it self
           to
           an
           Act
           of
           Willing
           ,
           which
           is
           very
           absurd
           .
           Wherefore
           the
           Will
           is
           free
           in
           the
           Act
           of
           willing
           ,
           not
           in
           respect
           of
           its
           Self-motion
           ,
           but
           in
           respect
           of
           its
           lubency
           and
           spontaneity
           ;
           what
           it
           wills
           ,
           it
           doth
           incoactively
           will
           according
           to
           the
           dictate
           of
           the
           Understanding
           .
           Now
           this
           being
           the
           true
           Nature
           of
           Liberty
           ,
           the
           determination
           of
           the
           Will
           by
           the
           Understanding
           doth
           not
           overthrow
           it
           ;
           for
           (
           notwithstanding
           this
           determination
           )
           Man
           is
           free
           still
           ,
           because
           he
           can
           ,
           within
           his
           own
           Sphere
           ,
           do
           as
           much
           as
           he
           wills
           ,
           and
           will
           as
           
           much
           as
           he
           judges
           fit
           to
           be
           willed
           .
           His
           Will
           is
           free
           ,
           because
           in
           its
           imperate
           Acts
           it
           commands
           what
           it
           pleases
           ,
           and
           in
           its
           elicite
           Acts
           ,
           it
           wills
           what
           it
           wills
           spontaneously
           ,
           according
           to
           the
           dictate
           of
           the
           Understanding
           ;
           therefore
           the
           determination
           of
           the
           Will
           by
           the
           Understanding
           doth
           not
           at
           all
           destroy
           the
           Nature
           of
           Liberty
           .
        
         
           Thus
           passing
           over
           the
           second
           Quaere
           ,
           I
           procede
           to
           the
           third
           .
        
         
           Quaere
           3.
           
           Whether
           the
           Work
           of
           Conversion
           be
           wrought
           in
           an
           irresistible
           way
           ?
        
         
           I
           am
           for
           the
           Affirmative
           in
           a
           right
           sence
           .
           A
           work
           may
           be
           said
           to
           be
           done
           irresistibly
           two
           ways
           ;
           either
           when
           there
           is
           no
           resistance
           at
           all
           :
           thus
           the
           Apostle
           saith
           ,
           ye
           have
           killed
           the
           just
           ,
           and
           
             he
             doth
             not
             resist
             you
             ,
             Jam.
          
           5.
           6.
           that
           is
           ,
           not
           resist
           at
           all
           ;
           or
           else
           when
           there
           is
           no
           such
           resistance
           as
           to
           impede
           the
           work
           ;
           thus
           
             they
             were
             not
             able
             to
             resist
             the
             wisdom
             and
             spirit
             of
             Stephen
             ,
             Acts
          
           6.
           10.
           there
           's
           an
           irresistibility
           ;
           but
           what
           without
           any
           resistance
           at
           all
           ?
           No
           ,
           they
           
             disputed
             against
             him
          
           with
           might
           and
           main
           ,
           but
           because
           their
           disputes
           could
           not
           impede
           his
           work
           in
           propagating
           the
           Gospel
           ,
           therefore
           it
           is
           said
           ,
           that
           
             they
             were
             not
             able
             to
             resist
             him
             .
          
           Thus
           when
           I
           say
           that
           Conversion
           
           is
           wrought
           in
           an
           irresistible
           way
           ,
           I
           mean
           not
           ,
           that
           there
           is
           no
           resistance
           at
           all
           ,
           for
           even
           in
           the
           Regenerate
           there
           is
           flesh
           lusting
           against
           the
           spirit
           ,
           the
           old
           Man
           and
           the
           new
           strugle
           in
           the
           same
           Faculties
           ,
           like
           Esau
           and
           Jacob
           in
           the
           same
           Womb
           ;
           but
           I
           mean
           ,
           that
           there
           is
           no
           such
           resistance
           as
           to
           impede
           the
           Work
           of
           Conversion
           .
           
             In
             meekness
          
           (
           saith
           the
           Apostle
           )
           
             instructing
             those
             that
             oppose
             themselves
             ,
             if
             peradventure
             God
             will
             give
             them
             repentance
             ,
          
           2
           Tim.
           2.
           25.
           here
           is
           a
           resistance
           ,
           but
           for
           all
           that
           the
           work
           will
           be
           done
           ,
           
             if
             God
             give
             repentance
             :
             He
             went
             on
          
           (
           saith
           the
           Prophet
           )
           
             frowardly
             in
             the
             way
             of
             his
             heart
             ,
          
           but
           what
           saith
           God
           ?
           
             I
             have
             seen
             his
             ways
             and
             will
             heal
             him
             ,
             Isai.
          
           57.
           17
           ,
           18.
           here
           was
           a
           great
           resistance
           ,
           but
           for
           all
           that
           God
           will
           heal
           him
           .
           God
           works
           Conversion
           in
           such
           an
           insuperable
           way
           ,
           that
           (
           notwithstanding
           all
           the
           opposition
           made
           thereunto
           )
           it
           doth
           infallibly
           come
           to
           pass
           .
           Now
           this
           I
           shall
           endeavour
           to
           demonstrate
           first
           in
           general
           ,
           and
           then
           in
           particular
           with
           respect
           to
           the
           two
           Instants
           of
           Conversion
           .
        
         
           1.
           
           I
           shall
           demonstrate
           it
           in
           general
           ,
           and
           that
           by
           these
           Arguments
           taken
        
         
           1.
           
           From
           God's
           Election
           .
           He
           hath
           chosen
           some
           before
           the
           foundation
           of
           the
           World
           ,
           
           
             chosen
             them
             to
             holiness
          
           as
           the
           Way
           ,
           Eph.
           1.
           4.
           and
           
             chosen
             them
             to
             salvation
          
           as
           the
           End
           ,
           2
           Thess.
           2.
           13.
           
           But
           if
           Conversion
           be
           not
           wrought
           in
           an
           insuperable
           way
           ,
           how
           doth
           
             the
             foundation
             of
             God
             stand
             sure
             ,
          
           2
           Tim.
           2.
           19
           ?
           How
           is
           that
           golden
           Chain
           kept
           entire
           ,
           
             Whom
             he
             did
             predestinate
             ,
             them
             he
             called
             ,
             whom
             he
             called
             ,
             them
             he
             justified
             and
             glorified
             ,
             Rom.
          
           8.
           30
           ?
           Were
           not
           these
           called
           ones
           (
           who
           have
           Predestination
           going
           before
           them
           ,
           and
           Justification
           and
           Glorification
           coming
           after
           them
           )
           called
           in
           an
           insuperable
           way
           ?
           If
           not
           ,
           the
           Chain
           cannot
           hold
           together
           .
           The
           Apostle
           makes
           a
           plain
           difference
           between
           men
           ;
           he
           opposes
           those
           of
           
             the
             election
             of
             grace
          
           to
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             who
             were
             blinded
             ,
             Rom.
          
           11.
           7.
           and
           those
           
             on
             whom
             God
             will
             have
             mercy
             ,
          
           to
           those
           
             whom
             he
             hardens
             ,
             Rom.
          
           9.
           18.
           
           But
           if
           Conversion
           be
           not
           irresistibly
           wrought
           ,
           this
           difference
           falls
           to
           the
           ground
           ;
           those
           of
           the
           Election
           may
           be
           blinded
           ,
           and
           those
           on
           whom
           God
           hath
           mercy
           may
           be
           hardened
           as
           well
           as
           others
           :
           For
           my
           part
           I
           should
           as
           soon
           believe
           that
           a
           little
           Child
           may
           put
           up
           his
           finger
           and
           rowl
           about
           the
           Spheres
           ,
           as
           that
           the
           Will
           of
           Man
           may
           stay
           or
           turn
           aside
           the
           Influences
           of
           electing
           Grace
           .
        
         
           2.
           
           From
           Christs
           Redemption
           .
           If
           we
           
           consider
           the
           preciousness
           of
           his
           Blood
           ,
           surely
           he
           must
           have
           a
           Body
           ;
           every
           little
           Seed
           in
           Nature
           hath
           a
           Body
           given
           to
           it
           ,
           and
           the
           Son
           of
           God
           sowing
           his
           Blood
           and
           Life
           cannot
           want
           one
           :
           If
           we
           consider
           the
           Promise
           of
           God
           ,
           surely
           he
           must
           have
           a
           seed
           ,
           Isai.
           53.
           10.
           and
           what
           else
           is
           the
           Fulness
           of
           the
           Gentiles
           and
           the
           Conversion
           of
           the
           Jews
           ,
           but
           this
           promised
           Seed
           ?
           But
           if
           Grace
           be
           not
           wrought
           in
           an
           insuperable
           way
           ,
           Christ
           might
           sow
           his
           Blood
           and
           Life
           in
           a
           wonderful
           Passion
           ,
           and
           yet
           have
           no
           Body
           springing
           out
           of
           it
           ;
           nay
           ,
           God
           might
           engage
           himself
           in
           the
           Promise
           of
           a
           Seed
           ,
           and
           yet
           nothing
           at
           all
           come
           of
           it
           ;
           if
           the
           Grace
           of
           God
           be
           resistible
           ,
           lieve
           must
           be
           asked
           of
           Man's
           will
           ,
           that
           Christ's
           Blood
           may
           be
           fruitful
           ,
           and
           God's
           Promise
           Faithful
           .
        
         
           3.
           
           From
           the
           Spirit
           's
           Work.
           The
           three
           glorious
           Persons
           in
           the
           sacred
           Trinity
           shew
           forth
           themselves
           in
           three
           glorious
           Works
           ;
           the
           Father
           hath
           a
           special
           Shine
           in
           Creation
           ,
           the
           Son
           in
           Redemption
           ,
           and
           the
           holy
           Spirit
           in
           Sanctification
           .
           In
           the
           first
           Work
           we
           have
           God
           in
           the
           World
           ,
           in
           the
           second
           God
           in
           the
           Flesh
           ,
           and
           in
           the
           third
           God
           in
           the
           Heart
           or
           Spirit
           .
           When
           God
           came
           forth
           in
           Creation
           ,
           Oh!
           what
           an
           Heaven
           and
           Earth
           full
           of
           admirable
           Creatures
           and
           
           Harmonies
           issued
           forth
           ?
           When
           God
           came
           in
           the
           Flesh
           ,
           what
           out-breakings
           of
           Glory
           were
           there
           ?
           What
           sparklings
           of
           the
           Deity
           in
           Miracles
           upon
           the
           Bodies
           of
           Men
           ?
           
             The
             blind
             received
             their
             sight
             ,
             the
             lame
             walked
             ,
             the
             lepers
             were
             cleansed
             ,
             the
             deaf
             did
             hear
             ,
             the
             dead
             were
             raised
             ,
             and
             the
             Devils
             were
             ejected
             with
             power
             :
          
           And
           when
           God
           comes
           in
           the
           Heart
           or
           Spirit
           ,
           what
           
             planting
             of
             a
             new
             heaven
             and
             a
             new
             earth
             ?
          
           How
           much
           of
           Glory
           and
           spiritual
           Miracle
           breaks
           forth
           in
           the
           Souls
           of
           Men
           ?
           Even
           here
           also
           
             the
             blind
             receive
             their
             sight
             ,
             the
             lame
             walk
             ,
             the
             lepers
             are
             cleansed
             ,
             the
             deaf
             hear
             ,
             the
             dead
             are
             raised
             ,
             and
             the
             devil
             is
             cast
             out
             with
             power
             .
          
           The
           very
           same
           Miracles
           which
           Christ
           in
           the
           flesh
           did
           do
           on
           the
           Bodies
           of
           Men
           in
           a
           visible
           manner
           ,
           the
           very
           same
           doth
           Christ
           in
           the
           Spirit
           do
           on
           the
           Souls
           of
           Men
           in
           a
           spiritual
           way
           .
           This
           is
           the
           proper
           Work
           of
           the
           Spirit
           to
           sanctifie
           Mens
           Hearts
           ;
           the
           Spirit
           doth
           not
           appear
           any
           where
           in
           all
           the
           World
           so
           much
           as
           in
           a
           true
           Saint
           :
           Look
           into
           a
           godly
           Man's
           Understanding
           ,
           there
           's
           the
           Spirit
           of
           Revelation
           ;
           look
           into
           his
           Will
           ,
           there
           's
           the
           Spirit
           of
           Holiness
           ;
           look
           into
           his
           Affections
           ,
           there
           's
           the
           Spirit
           of
           Love
           and
           Joy
           ;
           look
           into
           hs
           Conscience
           ,
           there
           's
           the
           Spirit
           of
           Consolation
           ;
           
           look
           into
           his
           Prayers
           ,
           there
           's
           the
           Spirit
           of
           Supplication
           ;
           look
           into
           his
           Conversation
           ,
           there
           's
           the
           Spirit
           of
           Meekness
           and
           all
           Righteousness
           .
           Thus
           the
           holy
           Spirit
           shews
           forth
           its
           Glory
           ,
           and
           flows
           in
           Men
           
             as
             rivers
             of
             living
             water
          
           ,
           and
           this
           Glory
           and
           Out-flowing
           is
           so
           precious
           ,
           that
           before
           it
           came
           in
           Esse
           ,
           according
           to
           the
           rich
           Measures
           of
           Gospel-grace
           ,
           it
           is
           said
           of
           the
           eternal
           Spirit
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             the
             holy
             Spirit
             was
             not
             yet
             ,
             Joh.
          
           7.
           39.
           as
           if
           the
           Spirits
           flowing
           in
           Men
           were
           a
           kind
           of
           second
           Being
           to
           it
           .
           But
           now
           after
           all
           this
           ,
           if
           Conversion
           be
           not
           wrought
           in
           an
           insuperable
           way
           ,
           the
           holy
           Spirit
           may
           be
           barred
           out
           of
           every
           Heart
           ,
           and
           then
           how
           shall
           his
           work
           be
           done
           ?
           Where
           shall
           his
           Glory
           and
           spiritual
           Miracles
           appear
           ?
           The
           Father
           hath
           a
           World
           to
           appear
           in
           ,
           the
           Son
           hath
           Flesh
           to
           tabernacle
           in
           ,
           but
           possibly
           the
           holy
           Spirit
           can
           get
           never
           an
           Heart
           to
           inhabit
           in
           ,
           never
           a
           Temple
           to
           fill
           with
           his
           Glory
           ;
           the
           holy
           Spirit
           would
           tabernacle
           with
           Men
           ,
           but
           what
           if
           the
           Iron-sinew
           in
           the
           Will
           will
           not
           come
           out
           ?
           What
           if
           the
           Stone
           in
           the
           heart
           will
           not
           break
           ?
           Then
           the
           holy
           Spirit
           is
           robbed
           of
           his
           Glory
           .
           But
           is
           this
           so
           strange
           a
           thing
           (
           will
           you
           say
           ?
           )
           What
           saith
           holy
           
             Stephen
             ?
             Ye
             stiff-necked
             and
             uncircumcised
          
           
           
             in
             heart
             and
             ears
             ,
             you
             do
             always
             resist
             the
             holy
             Ghost
             ,
             as
             your
             fathers
             did
             ,
             so
             do
             ye
             ,
             Acts
          
           7.
           51.
           
           To
           which
           I
           answer
           ,
           That
           the
           Spirit
           may
           be
           said
           to
           be
           resisted
           two
           ways
           ;
           either
           as
           it
           is
           in
           the
           external
           Ministry
           ,
           or
           as
           it
           comes
           in
           the
           internal
           Operations
           :
           It
           may
           be
           said
           to
           be
           resisted
           in
           the
           external
           Ministry
           ;
           
             He
             that
             despiseth
             you
             ,
             despiseth
             me
             ,
          
           saith
           Christ
           ,
           Luk.
           10.
           16.
           
           
             He
             that
             despiseth
             ,
             despiseth
             not
             man
             but
             God
             ,
          
           saith
           the
           Apostle
           ,
           1
           Thess.
           4.
           8.
           
           When
           therefore
           it
           is
           said
           ,
           that
           they
           resisted
           the
           holy
           Ghost
           ,
           the
           meaning
           is
           not
           that
           they
           resisted
           him
           as
           to
           his
           internal
           Operations
           ,
           but
           that
           they
           resisted
           him
           as
           to
           the
           external
           Ministry
           :
           This
           appears
           by
           the
           Context
           ,
           for
           
             they
             resisted
             him
             as
             their
             fathers
             did
             ,
          
           ver
           .
           51.
           and
           how
           was
           that
           ?
           The
           next
           Verse
           tells
           us
           ,
           
             Which
             of
             the
             Prophets
             have
             not
             your
             fathers
             persecuted
             ,
          
           Ver.
           52
           ?
           Their
           resistance
           of
           the
           Spirit
           was
           in
           persecution
           of
           the
           Prophets
           .
           But
           you
           'l
           say
           ,
           Might
           they
           not
           also
           resist
           him
           as
           to
           his
           internal
           Operations
           ?
           I
           answer
           ;
           so
           much
           doth
           not
           appear
           in
           the
           Text
           ;
           but
           however
           the
           internal
           Operations
           of
           the
           Spirit
           are
           twofold
           ;
           some
           are
           for
           the
           production
           of
           common
           Graces
           ,
           some
           for
           the
           production
           of
           saving
           Graces
           ,
           such
           as
           the
           new
           Heart
           and
           new
           Spirit
           .
           Now
           if
           the
           
           holy
           Ghost
           may
           be
           resisted
           as
           to
           the
           former
           Operations
           ,
           yet
           it
           cannot
           as
           to
           the
           latter
           ;
           for
           in
           these
           it
           takes
           away
           the
           heart
           of
           Stone
           ,
           the
           resisting
           Principle
           ,
           and
           gives
           an
           Heart
           of
           Flesh
           capable
           of
           divine
           Impressions
           .
        
         
           4.
           
           God
           doth
           insuperably
           remove
           the
           Obstacles
           of
           Conversion
           .
           What
           ,
           is
           thy
           Mind
           dark
           ,
           nay
           ,
           darkness
           it self
           ?
           God
           can
           
             command
             the
             light
             out
             of
             darkness
             and
             shine
             into
             the
             heart
             ,
          
           2
           Cor.
           4.
           6.
           
           Is
           thine
           Ear
           deaf
           ?
           He
           can
           say
           Ephatha
           to
           it
           ,
           and
           
             seal
             instruction
             ,
             Job
          
           33.
           16.
           
           Is
           thy
           Heart
           hard
           and
           stony
           .
           ?
           He
           can
           
             take
             away
             the
             stony
             heart
             ,
             and
             in
             the
             room
             of
             it
             give
             an
             heart
             of
             flesh
             ,
             Ezek.
          
           36.
           26.
           
           Is
           thy
           Heart
           barred
           and
           shut
           up
           against
           God
           ?
           He
           can
           
             open
             it
          
           as
           well
           as
           
             Lydia's
             ,
             Acts
          
           16.
           14.
           
             he
             opens
             and
             none
             can
             shut
             ,
             Rev.
          
           3.
           7.
           
           Doth
           thy
           Will
           hang
           back
           ?
           He
           can
           draw
           thee
           ,
           Joh.
           6.
           44.
           and
           reveal
           such
           
             day
             of
             power
          
           upon
           thy
           heart
           as
           shall
           make
           thee
           truly
           willing
           ,
           Psal.
           110.
           3.
           
           Dost
           thou
           go
           on
           frowardly
           in
           the
           way
           of
           thy
           heart
           ?
           Yet
           he
           can
           
             see
             thy
             way
             and
             heal
             thee
             ,
             Isai.
          
           57.
           17
           ,
           18.
           
           Dost
           thou
           oppose
           the
           precious
           Gospel
           ?
           Yet
           
             peradventure
             he
             will
             give
             thee
             repentance
             ,
          
           2
           Tim.
           2.
           25.
           
           Whatever
           the
           Obstacle
           be
           ,
           he
           can
           remove
           it
           ,
           he
           can
           cast
           down
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             every
             height
          
           in
           
           the
           heart
           ,
           2
           Cor.
           10.
           5.
           and
           then
           what
           Obstacles
           can
           remain
           ?
           Now
           if
           God
           do
           insuperably
           remove
           the
           Obstacles
           of
           Conversion
           ,
           then
           he
           doth
           insuperably
           produce
           the
           Work
           of
           Conversion
           .
        
         
           5.
           
           If
           God
           do
           not
           work
           Conversion
           in
           an
           insuperable
           way
           ,
           then
           what
           doth
           he
           produce
           towards
           it
           but
           a
           mere
           
             posse
             convertere
          
           ?
           According
           to
           the
           Remonstrants
           Doctrine
           ,
           he
           doth
           not
           infuse
           Habits
           or
           vital
           Principles
           of
           Grace
           ,
           neither
           will
           they
           in
           plain
           direct
           terms
           assert
           ,
           that
           he
           doth
           produce
           actual
           Conversion
           ;
           what
           then
           doth
           he
           produce
           towards
           it
           but
           a
           mere
           
             posse
             convertere
          
           ?
           and
           is
           not
           a
           
             posse
             peccare
          
           from
           him
           also
           ?
           Voluntatem
           (
           say
           the
           Remonstrants
           )
           comitatur
           
           
             proprietas
             inseparabilis
             ,
             quam
             libertatem
             vocamus
             ,
             à
             qua
             Voluntas
             dicitur
             esse
             potentia
             ,
             quae
             positis
             omnibus
             praerequisitis
             ad
             agendum
             necessariis
             ,
             potest
             velle
             &
             nolle
             ,
             an
             t
             velle
             &
             non
             velle
             .
          
           And
           again
           :
           
             Semper
             &
             in
             omni
             statu
             hujus
             vitae
             (
             ubi
             legislatio
             ,
             praemiorum
             promissio
             ,
             poenarum
             interminatio
             ,
             hortationes
             ,
             preces
             &
             similia
             locum
             habent
             )
             voluit
             Deus
             libertatem
             Voluntati
             adesse
             ,
             quâ
             objectū
             ab
             intellectu
             monstratū
             velle
             potest
             &
             nolle
             ,
             aut
             velle
             &
             non
             velle
             .
          
           Surely
           if
           the
           Nature
           and
           inseparable
           Property
           
           of
           the
           Will
           be
           such
           ,
           and
           such
           by
           the
           Will
           of
           God
           ,
           then
           according
           to
           the
           Remonstrants
           Doctrine
           ,
           a
           
             posse
             peccare
          
           is
           from
           God
           as
           the
           Author
           of
           Nature
           ,
           as
           well
           as
           a
           
             posse
             convertere
          
           is
           from
           him
           as
           the
           Author
           of
           Grace
           ;
           and
           by
           consequence
           it
           follows
           ,
           that
           he
           doth
           act
           as
           far
           towards
           Transgression
           ,
           as
           towards
           Conversion
           .
           No
           ,
           by
           no
           means
           ,
           will
           you
           say
           ,
           it
           cannot
           be
           ;
           for
           God
           by
           his
           Commands
           ,
           Promises
           and
           the
           Spirit
           's
           Motions
           doth
           promote
           Conversion
           ,
           but
           by
           his
           Prohibitions
           ,
           Threatnings
           and
           the
           Spirit
           's
           Counter-motions
           doth
           beat
           back
           Transgression
           .
           Very
           well
           :
           these
           things
           shew
           that
           God's
           Actings
           touching
           Conversion
           and
           Transgression
           are
           not
           the
           same
           as
           to
           the
           Manner
           ,
           nevertheless
           they
           still
           remain
           the
           same
           as
           to
           the
           Terminus
           or
           product
           :
           For
           after
           all
           the
           Commands
           ,
           Promises
           and
           Motions
           towards
           Conversion
           ,
           still
           the
           Terminus
           or
           Product
           is
           but
           a
           
             posse
             convertere
          
           ;
           and
           notwithstanding
           all
           the
           Prohibitions
           ,
           Threatnings
           and
           Motions
           against
           Transgression
           ,
           still
           there
           is
           the
           Terminus
           or
           Product
           of
           a
           
             posse
             peccare
          
           ,
           and
           by
           consequence
           he
           acts
           as
           far
           towards
           Transgression
           as
           towards
           Conversion
           .
           Will
           you
           yet
           reply
           ,
           that
           God
           gives
           a
           
             posse
             convertere
          
           ,
           and
           without
           this
           ,
           Man
           could
           not
           
           convert
           ,
           and
           when
           he
           doth
           actually
           convert
           ,
           God
           concurrs
           thereunto
           .
           I
           answer
           ,
           that
           according
           to
           the
           Remonstrants
           Doctrine
           ,
           God
           gives
           a
           
             posse
             peccare
          
           also
           ,
           and
           without
           this
           ,
           Man
           could
           not
           sin
           ;
           and
           when
           he
           doth
           actually
           sin
           ,
           God
           concurrs
           to
           the
           material
           Act
           thereof
           ,
           and
           where
           then
           is
           the
           Difference
           ?
           By
           the
           Doctrine
           of
           resistible
           Grace
           God
           seems
           to
           act
           as
           far
           towards
           Transgression
           as
           towards
           Conversion
           .
        
         
           6.
           
           If
           God
           do
           not
           work
           Conversion
           in
           an
           insuperable
           way
           ,
           then
           he
           works
           it
           in
           a
           dependent
           way
           ,
           putting
           Man's
           Will
           in
           aequilibrio
           ,
           as
           it
           were
           in
           an
           eaven
           Ballance
           ,
           that
           it
           may
           turn
           or
           not
           turn
           to
           God
           
             ad
             placitum
          
           .
           Now
           that
           this
           last
           is
           none
           of
           God's
           Method
           clearly
           appears
           ,
           because
           God
           (
           as
           beseems
           his
           infinite
           Wisdom
           )
           works
           Conversion
           in
           such
           a
           way
           ,
           as
           is
           most
           depressive
           of
           the
           Creature
           ,
           and
           exaltative
           of
           himself
           ;
           the
           Man
           (
           whom
           he
           indeed
           converts
           )
           doth
           lick
           the
           Dust
           ;
           the
           fountain
           of
           Blood
           in
           his
           Nature
           is
           broken
           up
           ,
           and
           the
           superfluity
           of
           Naughtiness
           in
           his
           Life
           set
           in
           order
           before
           him
           ;
           he
           falls
           down
           in
           self-abhorrencies
           ,
           and
           cannot
           deny
           but
           that
           he
           is
           a
           Beast
           in
           his
           sensual
           Sins
           ,
           and
           a
           Devil
           in
           his
           spiritual
           ;
           he
           perceives
           his
           spiritual
           Poverty
           
           to
           be
           extreme
           ;
           so
           many
           thousand
           Talents
           owing
           to
           divine
           Justice
           ,
           and
           nothing
           at
           all
           to
           pay
           ;
           a
           shameful
           nakedness
           in
           his
           Soul
           ,
           and
           not
           a
           rag
           of
           Righteousness
           to
           cover
           it
           ;
           as
           a
           wretched
           half-damned
           Creature
           down
           he
           goes
           to
           the
           brink
           of
           Hell
           ,
           and
           from
           thence
           be
           hath
           a
           prospect
           of
           Heaven
           ;
           down
           he
           goes
           into
           the
           Abyss
           of
           his
           own
           Nullity
           ,
           and
           from
           thence
           hath
           some
           glimpses
           of
           Christ's
           Allness
           .
           His
           first
           breath
           of
           spiritual
           Life
           is
           a
           groaning
           under
           the
           weight
           of
           Sin
           :
           Oh!
           the
           intimate
           love
           of
           Sin
           ,
           says
           he
           ,
           't
           will
           never
           out
           unless
           my
           
             heart
             be
             broken
          
           all
           to
           pieces
           ;
           Oh!
           the
           obdurate
           Stone
           in
           my
           Heart
           ,
           it
           cannot
           be
           mollified
           but
           by
           Almighty
           Grace
           ;
           Oh!
           my
           dead
           Heart
           ,
           nothing
           can
           quicken
           it
           but
           
             a
             resurrection
          
           ;
           Oh!
           my
           nothingness
           in
           Spirituals
           ,
           there
           must
           be
           
             a
             creation
          
           ,
           or
           I
           shall
           never
           be
           any
           thing
           ;
           Oh!
           the
           miserable
           down-cast
           ,
           when
           I
           fell
           from
           God
           into
           my self
           ,
           I
           can
           never
           get
           up
           again
           unless
           I
           be
           unhinged
           and
           unselved
           ,
           unless
           the
           Spirit
           lift
           me
           up
           out
           of
           my
           own
           Iness
           and
           Egoity
           ;
           Oh!
           that
           I
           were
           once
           out
           of
           my
           own
           carnal
           Reason
           ,
           and
           
             in
             the
             light
             of
             life
          
           ,
           that
           I
           were
           once
           out
           of
           mine
           own
           rebellious
           Will
           ,
           and
           
             in
             the
             will
             of
             God
          
           ;
           if
           ever
           I
           live
           ,
           't
           is
           
             not
             I
             but
             Christ
             in
             me
             ,
          
           if
           
           ever
           I
           labour
           ,
           't
           is
           
             not
             I
             but
             Grace
             in
             me
          
           ;
           I
           can
           write
           an
           
             [
             I
          
           ]
           upon
           nothing
           but
           my
           sins
           ;
           if
           ever
           I
           be
           true
           to
           God
           ,
           't
           is
           the
           
             holy
             anointing
          
           ;
           if
           ever
           I
           be
           willing
           ,
           't
           is
           
             the
             day
             of
             God's
             power
          
           .
           Oh!
           the
           Cross-bars
           in
           my
           perverse
           Heart
           ,
           none
           can
           shoot
           them
           back
           but
           the
           Almighty
           fingers
           ;
           Oh!
           the
           Plague
           of
           Apostasie
           in
           my
           lying
           Heart
           ,
           nothing
           can
           heal
           it
           but
           
             the
             holy
             unction
          
           ;
           if
           God
           do
           not
           
             write
             his
             Law
             in
             my
             heart
             ,
          
           there
           will
           be
           nothing
           but
           wickedness
           there
           ;
           if
           he
           do
           not
           let
           down
           some
           holy
           Fire
           into
           my
           Affections
           ,
           there
           will
           be
           nothing
           but
           Earth
           there
           .
           Flesh
           is
           Grass
           ,
           and
           God
           Glory
           ;
           Man
           nothing
           ,
           and
           Grace
           all
           ;
           God's
           Mercy
           is
           all
           ,
           and
           the
           Willer
           or
           Runner
           nothing
           ;
           God's
           Encrease
           is
           all
           ,
           and
           the
           Planter
           or
           Waterer
           nothing
           .
           Thus
           in
           Conversion
           all
           glorying
           is
           cut
           off
           ,
           and
           pride
           stained
           ;
           God
           as
           a
           God
           is
           very
           high
           upon
           his
           Throne-of
           free
           Grace
           ,
           and
           Man
           as
           Man
           very
           low
           upon
           the
           Dunghill
           of
           his
           own
           baseness
           :
           The
           little
           ones
           enter
           into
           the
           Land
           of
           Promise
           ,
           
             the
             poor
             are
             evangelized
          
           ,
           the
           dry
           Wilderness
           gapes
           for
           distillations
           of
           Grace
           ,
           
             the
             poor
             weeping
             soul
             (
             which
             bears
             the
             precious
             seed
          
           of
           Self-nothingness
           ,
           and
           mourns
           after
           a
           supply
           from
           free
           Grace
           alone
           )
           shall
           be
           sure
           of
           
             the
             sheaf
             of
             comfort
          
           at
           
           last
           .
           But
           now
           if
           God
           in
           working
           Conversion
           doth
           only
           put
           the
           Will
           in
           aequilibrio
           ,
           whether
           it
           will
           turn
           or
           not
           ,
           then
           the
           Method
           is
           quite
           another
           thing
           :
           Lie
           not
           ,
           O
           Man
           ,
           upon
           thy
           face
           ,
           shake
           off
           the
           dust
           of
           Creature-weakness
           ,
           talk
           no
           more
           of
           thy
           poverty
           and
           wretchedness
           ,
           cry
           not
           out
           for
           a
           Resurrection
           or
           Creation
           ,
           trouble
           not
           the
           Almighty
           Spirit
           and
           Grace
           ,
           all
           's
           in
           thine
           own
           power
           already
           ;
           will
           ,
           and
           live
           for
           ever
           in
           the
           sweat
           of
           thine
           own
           improvements
           ,
           nill
           ,
           and
           all
           the
           power
           of
           Grace
           cannot
           change
           thee
           ;
           will
           ,
           and
           take
           the
           Crown
           of
           thy
           self-differencing
           Glory
           ,
           ●●ll
           ,
           and
           all
           the
           breathings
           and
           inspirations
           of
           the
           holy
           Spirit
           must
           fly
           away
           from
           the
           Birth
           and
           from
           the
           Womb.
           Adam
           left
           thee
           in
           the
           common
           Mass
           ,
           God
           gives
           thee
           the
           common
           Grace
           ;
           but
           thou
           ,
           O
           Man
           ,
           must
           make
           thy self
           differ
           from
           others
           by
           a
           right
           use
           of
           that
           Grace
           which
           they
           neglect
           .
           
             Beatae
             vitae
             firmamentum
             est
             sibi
             fidere
             ;
             trust
             in
             thy
             own
             heart
             ,
             thy
             way
             is
             in
             thy self
          
           ;
           thy
           Will
           is
           the
           great
           Umpire
           ,
           whether
           thou
           wilt
           be
           God's
           or
           not
           :
           After
           all
           the
           swasions
           of
           Precepts
           and
           Promises
           ,
           after
           creating
           and
           quickning
           Grace
           hath
           done
           its
           utmost
           ,
           after
           the
           living
           Spirit
           hath
           tried
           to
           write
           the
           Law
           in
           thee
           ;
           shall
           all
           this
           be
           
           something
           or
           nothing
           ?
           Shall
           the
           new
           Creature
           come
           forth
           or
           not
           ?
           Which
           shall
           abide
           in
           thy
           Heart
           ,
           Law
           or
           Lust
           ?
           Thou
           thy self
           must
           determine
           the
           business
           ;
           God
           made
           the
           Heart
           and
           all
           the
           Wheels
           therein
           ,
           but
           the
           Motion
           is
           thine
           own
           ;
           Christ
           hath
           all
           the
           power
           in
           Heaven
           and
           Earth
           ,
           but
           the
           actual
           Turn
           is
           in
           thine
           own
           hand
           alone
           .
           Thus
           according
           to
           this
           Doctrine
           ,
           Man
           is
           exalted
           and
           God
           is
           abased
           ;
           free
           Will
           hath
           the
           Throne
           ,
           and
           free
           Grace
           waits
           upon
           her
           .
           Man
           in
           his
           first
           Transgression
           would
           have
           been
           a
           God
           in
           his
           Understanding
           ,
           and
           now
           in
           his
           Conversion
           he
           becomes
           one
           in
           his
           Will
           ,
           turning
           the
           Scale
           of
           Grace
           one
           way
           or
           other
           as
           he
           pleaseth
           .
        
         
           2.
           
           Having
           proved
           in
           general
           that
           God
           works
           Conversion
           in
           an
           insuperable
           way
           ,
           I
           procede
           to
           prove
           it
           in
           particular
           with
           respect
           to
           the
           two
           Instants
           of
           Conversion
           .
        
         
           1.
           
           As
           to
           the
           first
           Instant
           ,
           God
           works
           the
           Habits
           or
           Principles
           of
           Grace
           in
           an
           insuperable
           way
           ;
           and
           to
           make
           this
           appear
           ,
        
         
           1.
           
           Let
           us
           compare
           them
           with
           the
           Remonstrants
           
             posse
             convertere
          
           .
           They
           (
           because
           they
           would
           own
           somewhat
           more
           than
           mere
           moral
           Grace
           in
           Regeneration
           )
           tell
           us
           ,
           
             potentiam
             credendi
             ante
             omnia
             conferri
             dicimus
             per
             irresistibilem
             gratiam
             .
          
           Now
           if
           
           the
           
             posse
             convertere
          
           be
           wrought
           in
           an
           insuperable
           way
           ,
           why
           should
           not
           the
           Habits
           or
           Principles
           of
           Grace
           be
           so
           wrought
           ,
           how
           is
           the
           Wills
           Liberty
           impeached
           by
           the
           one
           more
           than
           by
           the
           other
           ?
           Which
           way
           can
           the
           Will
           resist
           the
           infusion
           of
           the
           one
           more
           than
           of
           the
           other
           ?
           I
           know
           no
           difference
           between
           them
           as
           to
           these
           things
           :
           Wherefore
           (
           supposing
           what
           I
           have
           proved
           before
           ,
           that
           there
           are
           such
           Habits
           of
           Grace
           )
           it
           follows
           that
           they
           are
           wrought
           in
           an
           insuperable
           way
           .
        
         
           2.
           
           There
           is
           in
           Man's
           Soul
           an
           obediential
           Capacity
           to
           receive
           the
           Habits
           or
           Principles
           of
           Grace
           ;
           there
           is
           a
           Capacity
           ,
           and
           therefore
           God
           (
           who
           
             fills
             all
             things
          
           )
           can
           fill
           it
           ;
           there
           is
           an
           obediential
           Capacity
           ,
           and
           therefore
           God
           ,
           when
           ever
           he
           fills
           it
           ,
           fills
           it
           in
           an
           insuperable
           way
           :
           for
           this
           obediential
           Capacity
           is
           no
           other
           than
           that
           ,
           whereby
           the
           Soul
           ,
           as
           to
           the
           receiving
           of
           gracious
           Principles
           ,
           stands
           in
           obedience
           to
           God's
           power
           ,
           and
           as
           it
           stands
           in
           obedience
           to
           God's
           power
           ,
           it
           cannot
           resist
           .
           To
           have
           an
           Obediential
           Capacity
           and
           not
           stand
           in
           obedience
           to
           God's
           power
           ,
           is
           one
           Contradiction
           ,
           and
           to
           stand
           in
           obedience
           to
           Gods
           power
           and
           yet
           to
           resist
           ,
           is
           another
           :
           Wherefore
           the
           Soul
           receiving
           gracious
           Principles
           
           from
           God
           in
           its
           obediential
           Capacity
           ,
           receives
           them
           in
           such
           a
           way
           as
           excludes
           resistance
           .
           Add
           hereunto
           ,
           that
           if
           the
           infusion
           of
           gracious
           Principles
           can
           be
           hindred
           ,
           then
           it
           must
           be
           hindred
           either
           by
           the
           habitual
           pravity
           of
           the
           Soul
           ,
           or
           by
           the
           sinful
           Act
           of
           the
           Will
           ;
           but
           neither
           of
           these
           can
           do
           it
           :
           not
           the
           habitual
           pravity
           of
           the
           Soul
           ,
           for
           then
           it
           should
           hinder
           always
           and
           in
           all
           persons
           ;
           for
           it
           is
           in
           all
           ,
           and
           whilest
           it
           is
           there
           ,
           it
           hinders
           ,
           and
           whilest
           it
           hinders
           ,
           it
           cannot
           be
           removed
           ,
           because
           there
           is
           no
           other
           way
           of
           removing
           it
           but
           by
           those
           gracious
           Principles
           ,
           and
           by
           consequence
           there
           should
           be
           no
           Capacity
           at
           all
           in
           the
           Soul
           to
           receive
           gracious
           Principles
           ;
           nor
           yet
           can
           the
           sinful
           Act
           of
           the
           Will
           hinder
           it
           ,
           for
           the
           Will
           doth
           not
           receive
           gracious
           Principles
           by
           its
           Act
           ,
           and
           those
           which
           it
           doth
           not
           receive
           by
           its
           Act
           ,
           it
           cannot
           refuse
           by
           its
           Act
           ;
           but
           it
           receives
           them
           in
           its
           obediential
           Capacity
           ,
           and
           therefore
           in
           an
           insuperable
           way
           .
        
         
           3.
           
           The
           Covenant
           of
           Grace
           evidences
           this
           to
           us
           .
           I
           shall
           instance
           in
           two
           famous
           places
           ;
           the
           one
           is
           that
           ,
           
             A
             new
             heart
             will
             I
             give
             you
             ,
             and
             a
             new
             spirit
             will
             I
             put
             within
             you
             ,
             I
             will
             take
             away
             the
             stony
             heart
             out
             of
             your
             flesh
             ,
             and
             give
             you
             an
             heart
             of
             flesh
             ;
             I
          
           
           
             will
             put
             my
             Spirit
             within
             you
             ,
             and
             cause
             you
             to
             walk
             in
             my
             statutes
             ,
             Ezek.
          
           36.
           26
           ,
           27.
           
           The
           other
           is
           that
           ,
           
             I
             will
             put
             my
             Laws
             in
             their
             inward
             parts
             ,
             and
             write
             them
             in
             their
             hearts
             ,
             and
             will
             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
           Power
           ;
           
             the
             Gospel
             comes
             in
             power
             and
             in
             the
             holy
             Ghost
             ,
          
           1
           Thess.
           1.
           5.
           and
           
             in
             the
             demonstration
             of
             the
             Spirit
             and
             power
             ,
          
           1
           Cor.
           2.
           4.
           there
           is
           Power
           in
           it
           ,
           nay
           ,
           
             excellency
             of
             power
          
           ,
           2
           Cor.
           4.
           7.
           nay
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             exceeding
             greatness
             of
             power
          
           ,
           and
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             the
             working
             of
             the
             might
             of
             power
             ,
             such
             as
             raised
             up
             Jesus
             Christ
             from
             the
             dead
             ,
             Eph.
          
           1.
           19
           ,
           20.
           
           The
           entire
           words
           
           runs
           thus
           ;
           
             What
             is
             the
             exceeding
             greatness
             of
             his
             power
             towards
             us
             who
             believe
             according
             to
             the
             working
             of
             his
             mighty
             power
             ,
             which
             he
             wrought
             in
             Christ
             when
             he
             raised
             him
             from
             the
             dead
             :
          
           the
           Apostle
           here
           doth
           not
           only
           denote
           Gods
           Power
           towards
           Believers
           ,
           but
           also
           Gods
           Power
           in
           making
           them
           such
           .
           As
           there
           is
           
             exceeding
             greatness
             of
             power
          
           towards
           Believers
           ,
           so
           those
           Believers
           did
           believe
           
             according
             to
             the
             working
             of
             his
             mighty
             power
             such
             as
             raised
             up
             Christ
             from
             the
             dead
             .
          
           Every
           way
           a
           Believer
           
             in
             fieri
          
           and
           
             in
             facto
             esse
          
           is
           surrounded
           with
           Power
           and
           excellent
           greatness
           of
           Power
           ;
           Oh!
           what
           rare
           Eloquence
           ?
           what
           high
           strains
           are
           here
           ?
           Too
           much
           and
           too
           high
           in
           all
           reason
           for
           resistible
           Grace
           :
           If
           the
           weakness
           of
           God
           be
           stronger
           than
           Man
           ,
           surely
           the
           Power
           of
           God
           in
           its
           might
           and
           excellency
           put
           forth
           for
           the
           production
           of
           gracious
           Principles
           cannot
           be
           resisted
           and
           overcome
           by
           him
           .
        
         
           6.
           
           The
           Heart
           which
           hath
           gracious
           Principles
           in
           it
           is
           God's
           Tabernacle
           ,
           and
           all
           God's
           Tabernacles
           have
           been
           built
           in
           a
           sure
           way
           ,
           such
           as
           cannot
           fail
           of
           the
           Effect
           .
           God
           (
           besides
           the
           natural
           Tabernacle
           of
           his
           Eternity
           )
           hath
           in
           his
           condescending
           Grace
           been
           pleased
           to
           have
           three
           Tabernacles
           built
           for
           him
           ;
           first
           he
           had
           
             a
             worldly
             tabernacle
          
           
           
             or
             sanctuary
             ,
             Heb.
          
           9.
           1.
           and
           then
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             he
             tabernacled
             in
             our
             flesh
             ,
             Joh.
          
           1.
           14.
           and
           last
           of
           all
           ,
           he
           hath
           a
           tabernacle
           in
           the
           Hearts
           of
           men
           ,
           
             a
             sanctuary
          
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             in
             the
             midst
             of
             them
          
           ,
           that
           is
           ,
           in
           the
           midst
           of
           their
           Hearts
           ,
           Ezek.
           37.
           26.
           the
           Heart
           ,
           which
           hath
           gracious
           Principles
           in
           it
           ,
           is
           God's
           Tabernacle
           :
           Hence
           God
           says
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             I
             will
             indwell
             in
             them
          
           ,
           2
           Cor.
           6.
           16.
           
           Now
           God
           himself
           undertook
           that
           all
           these
           Tabernacles
           should
           be
           built
           :
           As
           for
           the
           first
           ,
           God
           took
           care
           to
           have
           it
           made
           exactly
           to
           a
           Pin
           ;
           as
           for
           the
           second
           ,
           God
           engaged
           that
           a
           Virgin
           should
           conceive
           and
           bring
           forth
           Immanuel
           ;
           as
           for
           the
           third
           ,
           God
           binds
           himself
           in
           a
           Promise
           
             to
             raise
             up
             the
             tabernacle
             of
             David
             ,
             Amos
          
           9.
           11.
           that
           is
           ,
           to
           convert
           the
           Gentiles
           ;
           for
           so
           it
           is
           interpreted
           ,
           Acts
           15.
           14
           ,
           15
           ,
           16.
           
           New
           Creatures
           are
           
             the
             tabernacle
             of
             David
          
           ;
           there
           is
           David
           the
           Man
           after
           God's
           own
           Heart
           ;
           there
           Christ
           ,
           the
           true
           David
           ,
           dwells
           in
           the
           Heart
           by
           Faith
           and
           Love.
           Again
           ,
           God
           says
           ,
           
             I
             will
             set
             my
             sanctuary
             in
             the
             midst
             of
             them
             ,
             Ezek.
          
           37.
           26.
           that
           is
           ,
           I
           will
           by
           my
           sanctifying
           Grace
           turn
           their
           Hearts
           into
           an
           holy
           place
           for
           my
           own
           habitation
           .
           Moreover
           ,
           all
           the
           Tabernaoles
           of
           God
           have
           been
           made
           in
           a
           sure
           way
           ,
           because
           they
           have
           been
           made
           
           through
           the
           overshadowing
           presence
           of
           the
           holy
           Spirit
           .
           As
           for
           the
           first
           ,
           the
           Master-workman
           of
           it
           was
           Bezaleel
           ,
           a
           man
           (
           as
           his
           name
           imports
           )
           
             in
             the
             shadow
             of
             God
             ,
             filled
             full
             of
             the
             Spirit
             of
             God
             ,
             in
             all
             wisdom
          
           for
           the
           doing
           of
           the
           work
           .
           As
           for
           the
           second
           ,
           there
           is
           a
           Bezaleel
           too
           ,
           
             the
             holy
             Ghost
             comes
             upon
             ,
             and
             the
             power
             of
             the
             highest
             overshadows
          
           the
           blessed
           Virgin
           ,
           and
           so
           
             the
             holy
             thing
          
           ,
           the
           pure
           flesh
           of
           Christ
           ,
           was
           formed
           in
           her
           Womb
           ,
           Luk.
           1.
           35.
           
           And
           as
           for
           the
           third
           ;
           there
           Bezaleel
           again
           ;
           they
           that
           dwell
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             in
             his
             shadow
             shall
             return
             ,
             Hos.
          
           14.
           7.
           the
           holy
           Ghost
           comes
           upon
           the
           Soul
           ,
           and
           the
           power
           of
           free
           Grace
           overshadows
           it
           ,
           and
           and
           so
           Christ
           or
           the
           holy
           thing
           is
           formed
           therein
           .
           What
           is
           said
           of
           the
           Apostles
           as
           to
           their
           sacred
           Function
           ,
           
             The
             holy
             Ghost
             came
             upon
             them
             ,
             Acts
          
           1.
           8.
           the
           same
           is
           true
           of
           all
           true
           Christians
           as
           to
           their
           spiritual
           Generation
           :
           Thus
           whilest
           Peter
           spake
           ,
           
             the
             holy
             Ghost
             fell
             on
             them
             ,
             Acts
          
           10.
           44.
           by
           his
           Grace
           making
           them
           an
           habitation
           of
           God.
           
             Lo
             ,
             I
             come
             ,
             and
             I
             will
             dwell
             in
             the
             midst
             of
             thee
             ,
             Zach.
          
           2.
           10.
           he
           comes
           by
           his
           Spirit
           ;
           and
           makes
           their
           Hearts
           a
           Sanctuary
           for
           himself
           :
           Thus
           this
           Tabernacle
           is
           built
           in
           a
           sure
           way
           ,
           because
           pitched
           by
           God
           himself
           ;
           but
           now
           if
           all
           the
           Operations
           of
           Grace
           be
           resistible
           ,
           
           what
           becomes
           of
           this
           Tabernacle
           ?
           God
           may
           raise
           and
           raise
           by
           all
           the
           Operations
           of
           his
           Grace
           ,
           and
           yet
           the
           Tabernacle
           not
           go
           up
           ;
           the
           holy
           Ghost
           may
           overshadow
           mens
           Souls
           ,
           and
           yet
           no
           Christ
           be
           formed
           in
           them
           ;
           a
           holy
           place
           in
           mens
           Hearts
           may
           be
           sought
           for
           the
           Lord
           ,
           and
           none
           at
           all
           found
           .
           All
           these
           precious
           Promises
           of
           condescending
           Grace
           may
           fall
           to
           the
           ground
           .
           You
           will
           say
           ,
           What
           remedy
           for
           all
           this
           ?
           God
           will
           not
           dwell
           in
           men
           whether
           they
           will
           or
           not
           :
           Very
           true
           ;
           but
           if
           Almighty
           Power
           connot
           make
           men
           willing
           ,
           what
           can
           do
           it
           ?
           
             Christ
             received
             gifts
             for
             men
             ,
             yea
             ,
             for
             the
             rebellious
             also
             ,
             that
             the
             Lord
             God
             might
             dwell
             among
             them
             ,
             Psal.
          
           68.
           18.
           
           Observe
           ,
           't
           is
           
             for
             the
             rebellious
             also
          
           ;
           not
           that
           God
           doth
           dwell
           in
           them
           as
           such
           ,
           but
           that
           by
           his
           gifts
           of
           Grace
           he
           turns
           rebellious
           Hearts
           into
           gracious
           ,
           and
           so
           comes
           and
           dwells
           in
           them
           as
           his
           own
           Tabernacle
           .
           Wherefore
           I
           conclude
           that
           God
           works
           the
           Principles
           of
           Grace
           in
           an
           insuperable
           way
           .
        
         
           2.
           
           As
           to
           the
           second
           Instant
           of
           Conversion
           ,
           God
           works
           actual
           Conversion
           also
           in
           an
           insuperable
           way
           ;
           so
           that
           sooner
           or
           later
           it
           always
           takes
           effect
           .
           And
           this
           will
           appear
        
         
         
           1.
           
           From
           the
           Vitality
           of
           gracious
           Principles
           as
           backed
           with
           auxiliary
           Grace
           ;
           there
           is
           a
           divine
           Vigor
           in
           these
           Principles
           ,
           these
           are
           a
           Well
           of
           living
           water
           ready
           to
           spring
           up
           ,
           a
           Seed
           of
           God
           ready
           to
           shoot
           forth
           ,
           and
           a
           Beam
           of
           the
           divine
           Nature
           ready
           to
           sparkle
           out
           ;
           wherefore
           when
           auxiliary
           Grace
           stirs
           up
           this
           Well
           of
           living
           water
           ,
           bedews
           this
           Seed
           of
           God
           ,
           and
           blows
           up
           this
           Beam
           of
           the
           divine
           Nature
           ,
           it
           is
           no
           wonder
           at
           all
           ,
           that
           actual
           Conversion
           should
           infallibly
           follow
           .
           Auxiliary
           Grace
           stirs
           up
           the
           Principles
           of
           Grace
           ,
           these
           stir
           up
           the
           Soul
           ,
           and
           that
           by
           virtue
           of
           both
           the
           former
           stirs
           up
           it self
           unto
           actual
           Conversion
           ;
           and
           so
           actual
           Conversion
           comes
           forth
           into
           Being
           .
        
         
           2.
           
           From
           the
           Insuperability
           of
           Grace
           in
           the
           Illumination
           of
           the
           Understanding
           .
           God
           doth
           enlighten
           the
           Understanding
           in
           an
           irresistible
           way
           ,
           
             he
             shines
             into
             the
             heart
             ,
             he
             puts
             wisdom
             into
             the
             hidden
             parts
             ,
             who
             teaches
             like
             him
             ,
             Job
          
           36.
           22
           ?
           
             He
             teaches
             with
             a
             strong
             hand
             ,
             Isai.
          
           8.
           11.
           
           
             He
             teaches
             in
             the
             demonstration
             of
             the
             Spirit
             and
             power
             ,
          
           1
           Cor.
           2.
           4.
           
           A
           Demonstration
           is
           such
           a
           thing
           as
           cannot
           be
           resisted
           by
           the
           mind
           of
           Man
           ;
           and
           of
           all
           Demonstrations
           ,
           
             the
             demonstration
             of
             the
             Spirit
          
           is
           most
           invincible
           .
           
           Now
           if
           the
           Understanding
           be
           irresistibly
           enlightned
           ,
           then
           the
           Will
           (
           as
           I
           have
           before
           proved
           )
           doth
           infallibly
           follow
           it
           ;
           
             they
             that
             know
             God's
             name
             will
             trust
             in
             it
          
           ;
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             will
             come
             to
             Jesus
             Christ
             ;
             truth
             ,
             if
             but
             rightly
             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
           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
           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
           ●●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
           to
           internal
           Grace
           ,
           but
           external
           means
           :
           't
           is
           as
           if
           God
           had
           said
           ,
           
             O
             Israel
             !
             I
             have
             planted
             thee
             in
             a
             Canaan
             ,
             I
             have
             set
             thee
             my
             only
             visible
             Church
             in
             the
             world
             ,
             I
             have
             manured
             thee
             by
             my
             Prophets
             ,
             I
             have
             betrusted
             thee
             with
             the
             lively
             Oracles
             of
             my
             Law
             ,
             I
             have
             fenced
             thee
             in
             with
             my
             waky
             providence
             and
             protection
             ;
             What
             Nation
             is
             there
             so
             great
             ,
             who
             hath
             me
             so
             nigh
             unto
             them
             ,
             who
             hath
             judgments
             and
             statutes
             so
             righteous
             ?
             What
             National
             or
             Church-privilege
             is
             there
             yet
             behind
             ?
             What
             could
             have
             been
             done
             more
          
           
           
             for
             a
             Church
             under
             the
             legal
             Pedagogy
             and
             before
             the
             Messiah's
             coming
             in
             the
             flesh
             ?
          
           This
           I
           take
           to
           be
           the
           proper
           meaning
           of
           the
           words
           .
           Secondly
           ,
           as
           to
           God's
           expectation
           ,
           neither
           doth
           that
           imply
           that
           there
           were
           
             omnia
             adhibita
          
           ;
           for
           when
           God
           came
           and
           sought
           fruit
           on
           the
           Fig-tree
           ,
           the
           seeking
           there
           was
           as
           much
           as
           the
           expecting
           here
           ,
           and
           yet
           there
           were
           not
           
             omnia
             adhibita
          
           ,
           no
           ,
           not
           as
           to
           external
           Means
           ;
           for
           after
           his
           seeking
           ,
           he
           
             digged
             about
             it
             and
             dunged
             it
             ,
          
           that
           it
           might
           be
           fruitful
           ,
           Luk.
           13.
           6
           ,
           7
           ,
           8
           ,
           9.
           
           Now
           by
           all
           this
           it
           appears
           ,
           that
           that
           Parable
           of
           the
           Vineyard
           proves
           ,
           not
           that
           the
           internal
           Grace
           afforded
           to
           those
           Jews
           which
           were
           thereby
           converted
           was
           resistible
           ;
           but
           it
           proves
           that
           the
           proper
           End
           and
           Tendency
           of
           the
           Means
           afforded
           to
           the
           Jewish
           Church
           ,
           was
           that
           they
           might
           bring
           forth
           good
           fruits
           to
           God
           ,
           and
           in
           respect
           of
           that
           Ordination
           God
           is
           said
           to
           expect
           those
           good
           fruits
           from
           them
           .
        
         
           2.
           
           God
           by
           a
           virtual
           or
           ordinative
           Will
           doth
           will
           the
           Turning
           and
           Salvation
           even
           of
           the
           very
           Pagans
           .
           According
           to
           that
           Will
           ,
           God
           would
           (
           as
           I
           have
           before
           laid
           down
           )
           be
           
             seen
             in
             every
             creature
             ,
             sought
             and
          
           
           
             felt
             in
             every
             place
             ,
             witnessed
             in
             every
             shower
             and
             fruitful
             season
             ,
             feared
             in
             the
             sea-bounding
             sand
             ,
             humbled
             under
             in
             every
             abasing
             providence
             ,
             and
             turned
             to
             in
             every
             judgment
             .
          
           This
           the
           very
           Philistines
           saw
           by
           the
           Light
           of
           Nature
           ;
           
             Give
             Glory
             to
             God
          
           (
           say
           they
           )
           
             peradventure
             he
             will
             lighten
             his
             hand
             from
             off
             you
             ,
          
           1
           Sam.
           6.
           5.
           
           Also
           the
           Ninevites
           Counsel
           was
           ,
           to
           
             Cry
             mightily
             to
             God
             and
             turn
             from
             their
             evil
             ways
             ,
             who
             can
             tell
          
           (
           say
           they
           )
           
             if
             God
             will
             turn
             and
             repent
             ,
             Jonah
          
           3.
           8
           ,
           9.
           
           In
           a
           word
           ;
           the
           meaning
           of
           all
           God's
           Works
           is
           
             that
             men
             should
             fear
             before
             him
             ,
             Eccles.
          
           3.
           14.
           
           
             The
             goodness
             and
             patience
             of
             God
             leads
             them
             to
             repentance
             ,
             Rom.
          
           2.
           4.
           
           Hence
           the
           Apostle
           tells
           us
           ,
           
             The
             Lord
             is
             long-suffering
             to
             us
             ward
             ,
             not
             willing
             that
             any
             should
             perish
             ,
             but
             that
             all
             should
             come
             to
             repentance
             ,
          
           2
           Pet.
           3.
           9.
           
           
             Mirus
             hîc
             erga
             humanum
             genus
             amor
          
           (
           saith
           Calvin
           on
           the
           place
           )
           
             quòd
             omnes
             vult
             esse
             salvos
             ,
             &
             ultrò
             pereuntes
             in
             salutem
             colligere
             paratus
             est
             .
          
           God
           in
           indulging
           his
           Patience
           and
           Long-suffering
           to
           men
           ,
           doth
           virtually
           will
           their
           Repentance
           and
           Salvation
           .
           I
           know
           some
           interpret
           this
           place
           otherwise
           :
           God
           is
           long-suffering
           
             to
             us
          
           ,
           that
           is
           ,
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           in
           the
           former
           Verse
           ,
           not
           willing
           that
           
             any
             (
             viz.
          
           
           
             of
             us
          
           )
           should
           perish
           ,
           but
           that
           
             all
             (
             viz.
             of
             us
          
           )
           should
           come
           to
           Repentance
           .
           But
           I
           conceive
           that
           there
           is
           no
           Necessity
           at
           all
           that
           the
           Text
           should
           be
           so
           straitned
           ,
           nor
           yet
           Congruity
           for
           Long-suffering
           towards
           the
           beloved
           ,
           that
           they
           (
           who
           have
           already
           repented
           )
           should
           come
           to
           Repentance
           :
           Neither
           doth
           this
           answer
           the
           Scope
           of
           the
           place
           ,
           which
           asserts
           ,
           that
           
             God
             is
             not
             willing
             that
             any
             should
             perish
             ,
             but
             that
             all
             should
             come
             to
             repentance
             ,
          
           upon
           this
           ground
           ,
           because
           
             of
             his
             long-suffering
          
           ;
           and
           his
           Long-suffering
           extends
           to
           all
           ,
           and
           in
           that
           extent
           its
           true
           End
           and
           Scope
           is
           
             to
             lead
             them
             to
             repentance
             and
             salvation
             .
          
           Wherefore
           the
           meaning
           is
           ,
           God
           is
           long-suffering
           to
           us
           ,
           not
           to
           us
           beloved
           only
           ,
           but
           to
           us
           men
           ,
           not
           willing
           our
           Perdition
           but
           Repentance
           :
           The
           true
           Duct
           and
           Tendency
           of
           his
           Long-suffering
           is
           
             to
             lead
             men
             to
             repentance
          
           and
           salvation
           ;
           and
           therefore
           in
           willing
           that
           Long-suffering
           ,
           he
           doth
           virtually
           and
           ordinatively
           will
           their
           Repentance
           and
           Salvation
           .
        
         
           Having
           thus
           at
           large
           laid
           down
           this
           Distinction
           with
           its
           parts
           ,
           my
           Answer
           to
           the
           Quaere
           proposed
           is
           this
           ;
           God's
           Will
           of
           Conversion
           ,
           as
           effective
           and
           determinative
           
           of
           the
           Event
           ,
           is
           accomplished
           in
           the
           actual
           Conversion
           of
           all
           the
           Elect
           by
           insuperable
           Grace
           ;
           and
           God's
           Will
           of
           Conversion
           ,
           as
           virtual
           and
           ordinative
           of
           Means
           ,
           is
           accomplished
           in
           this
           ,
           That
           there
           is
           a
           serious
           Exhibition
           of
           the
           Means
           in
           order
           to
           Conversion
           ,
           as
           their
           proper
           End
           ,
           and
           that
           that
           End
           (
           but
           for
           Man's
           voluntary
           Corruption
           )
           would
           be
           thereby
           attained
           ,
           even
           in
           all
           .
        
         
           FINIS
           .
        
         
      
    
     
       
         Notes, typically marginal, from the original text
         
           Notes for div A55305-e930
           
             St.
             
               Aust.
               Conf.
               Lib.
            
             1.
             cap.
             6.
             
          
        
         
           Notes for div A55305-e2360
           
             Theoph.
             on
             Matth.
             22.
             
          
           
             
               Pars
               prima
               quast
            
             .
             19.
             
             Art.
             5.
             
          
           
             
               De
               Prad
               .
               Cap.
            
             10.
             
          
           
             De
             Grat.
             &
             Liber
             .
             Arbitr
             .
          
           
             
               De
               Praed
               .
               Disp.
            
             15.
             
          
           
             
               De
               Grat.
               &
               Lib.
               Arb.
               Li.
            
             2.
             
          
           
             
               De
               Praed
               .
               cap.
            
             1.
             
          
           
             Opusc.
             346.
             
          
           
             
               De
               Prad
               .
               Sanct.
               cap.
            
             15
             ,
          
        
         
           Notes for div A55305-e6600
           
             
               Hypognost
               .
               Li.
            
             3.
             
          
           
             
               De
               Voc.
               Gent.
               Li.
            
             2.
             cap.
             8.
             
          
        
         
           Notes for div A55305-e9770
           
             Aust.
             Li.
             1.
             
               de
               Gen.
               contr
               .
               Ma●
               .
               cap.
            
             2.
             
          
           
             
               Ambr.
               H●●●m
               Li.
            
             1.
             cap.
             9.
             
          
        
         
           Notes for div A55305-e10330
           
             Plat.
             in
             Timao
             .
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Wisd.
               cap.
            
             13.
             3.
             
          
        
         
           Notes for div A55305-e12300
           
             
               Rob.
               Sar.
               De
               Ver.
               Grat.
            
             66.
             
          
           
             
               Adv.
               Merc.
               Li.
            
             4.
             
          
           
             Cypr.
             de
             Nativ
             .
             Christi
             .
          
           
             Racov.
             Catech
             .
             de
             mort●
             Christ.
             
          
           
             
               Super
               Cant.
               Serm.
            
             61.
             
          
           
             
               Com.
               in
               Galat.
               cap.
            
             3.
             
          
           
             
               Ambr.
               Li.
            
             6.
             
             
               Luc.
               cap.
            
             7.
             
          
        
         
           Notes for div A55305-e25950
           
             
               Act.
               Synod
               .
               in
               Art.
            
             3.
             
             &
             4.
             
          
           
             
               De
               Concordiâ
            
             ,
             Cap.
             13.
             
          
           
             Tract
             .
             in
             Joh●●
             .
          
           
             
               ●●
               .
               Rhet.
               Li.
            
             1.
             cap.
             10.
             
          
           
             
               Act.
               Synodal
               .
               Art.
            
             3
             &
             4.