TheDivineWillConsideredinitsEternalDecrees

byEdwardPolhill

TableofContents

CHAPTERI:Thatgodis

CHAPTERII:Thatgodhathawill

CHAPTERIII:Ofthedecreesofgodingeneral

CHAPTERIV:Ofgod'sdecreeofelectionastouchingmen

CHAPTERV:Ofgod'sdecreeofreprobation,astouchingmen

CHAPTERVI:Oftheworkofcreation

CHAPTERVII:Oftheworksofconservationandgubernation

CHAPTERVIII:Oftheworkofredemption

CHAPTERIX:Oftheworkofconversion

CHAPTERI:THATGODIS

THATGodis,isaprimordialverity,fromwhenceallotherveritiesderivetheiroriginal.IfGodwerenot(whichisthehighestcontradiction),therecouldbenothingbutperfectnullity;becausenullitycanneverpassthatinfinitevastgulf,whichliesbetweenitselfandbeing,withoutaninfiniteGod. If God were not, he could not be; amere possible God is utterlyimpossible: foraGodhe cannotbe,unlesshebe supremeperfection, apureact, immovableeternity,andeternalnecessity, insupremaessendivehementia.Thisglorioustruth,thatGodis,cannowherebedoubtedof;notinheaven,wherehisgloriousfaceisopenedtotheblessedspirits;notinhell,wherehis righteousbreath, asa riverofbrimstone,dothkindlethe fire unquenchable; nor on earth, whilst any glimpses of heavenirradiate the godly, or any sparks of hell flame out in the guiltyconsciences of the wicked; whilst the candle of the Lord shines withinmen, or the heavens and the earth (those natural preachers) declare aDeitywithout,andwonderfullyrendertheinvisiblepowerandGodheadasitwerevisibleuntothem.EveryparticleofbeinginheavenandearthleadsustotheinfiniteBeingofbeings;everymotionwithinthesphereofnature and grace draws us to adore a first immovable Mover; everybreathoflifeintheoldandnewcreaturetellsusofthegreatFountainoflife;everybeamoflightinthenaturalandspiritualworldownsthehighFatheroflights;everydropofrain,naturalontheearth,andspiritualontheheart,witnessesaDeity,Thistruthissoindubitable,thatnonebutafoolinhisgreatestfollycandenyit.Curdixitstultus,nonestDeus?cur,nisiquiastultusest?

CHAPTERII:THATGODHATHAWILL

GOD's being, being laid down as a sure foundation, I proceed to provethatGodhathawill;whichmaybeevincedbythesereasons.

1. God is an immense sea of infinite perfections, or rather one infinitetranscendent perfection; and a will (the fountain of liberty) cannot bewanting in him, but there will be a maim in his perfection. LiberumArbitrium (saith Luther) est nomen planè divinum: solùm competit

divinæMajestati:sihominibustribuitur,nihilorectiùstribuiturquàmsidivinitas ipsa eis tribueretur, quo sacrilegio nullum esse majus possit.Sovereignandsupremeliberty isaperfectiontoohighforanycreature;forthat,bynaturalandintrinsical justice,owessubjectionto itsMaker.This is one of God's crown-jewels, who sitteth king for ever and ever,dwellinginthatlight,whichnocreaturecanapproachunto,andinthatliberty,whichnocreaturecanattainunto.

2.Godisblessedforevermore,blessedinallperfection,andperfectinallblessedness inthefruitionofhimself:he is infinite light, toseehisowninfinite perfection; he is infinite love, to embrace his own infiniteloveliness. As he cannot comprehensively know his own infiniteperfection, unless he have an infinite understanding, so neither can headequatelyembracehisowninfiniteloveliness,unlesshehaveaninfinitewill. God hath but one simple nature, and therefore but one simplepleasure, which is no other than the intellectual and amatoriousreflection of the divine understanding andwill, on the divine goodnessforever.

3.IftherebenodivinewillatallinGod,thenthedivinearmmustneedsbeshortened, so that it canproducenocreatureatall; for if itproduceanything,itmustdoiteitherfreely,ornecessarily:notfreely,forwantofa divine will; nor yet necessarily, for then it must produce things adextremum virium, and so must produce all the possible worlds andcreatures lying in the bosom of Omnipotence (which would be infiniteactual beings), and produce them all as early as eternity itself; and allthoseinfiniteactualbeings,soproduced,shouldbenecessarybeings,aswellasGodhimself;inallwhichmanygreatcontradictionsareinvolved.

4.IftherebenodivinewillinGod,thentheglassofthedivinepresciencemust needs be broken; because, as God knows all essences in his owngloriousessence,allpossiblesinhisownwonderfulomnipotence,andallcongruities and tendencies to his own glory, in his own unsearchablewisdom;soheknowsallfuturesinhisownwill.Forallthingsfuturewereintheirownnaturebutmerepossibles,andcouldneverofmerepossiblesbecomefutureswithoutthedivinewill:andunlesstheybecomefutures,theycouldneverbeknownassuch,no,notbythedivineintellectitself:for,asinfiniteomnipotencecannoteffectthatwhichisnotpossible,and

potenternonpotest; so infiniteomniscience cannotknow thatwhich isnotknowable;forthisweretoerr,andnottoknow,andconsequentlyablemishintheclarityofthedivineintellect.

5.ThegloryofGod(whichpassesbeforethefaithofhischildren)ishisgraceandmercy;andthegloryofhisgraceandmercyisthefreenessandself-movingness of it; and this freeness and self-movingness can nowhere be found but in the divine will alone, into which all grace andmercyisresolvedbyGodhimself,whosaith,"IwillbegracioustowhomIwillbegracious,andwillshewmercytowhomIwillshewmercy."(Exod.33:19.)

6.God isa livingGod,and lives themostperfect life,becausehe is themost perfect being; and this divine life doth not merely consist in thecomprehensionofhisinfiniteunderstanding,noronlyintheexertionofhisinfinitepower;butalsointhevolitionofhisdivinewill.Withthee,(Odivinewill!) is thepure fountainof life, thepreciouswell-headofgraceandglory;allthesaintsandangelsmuststandstillandadorethee,intheembraces of free election, and crown of eternal glory, in every drop ofChrist'sredeemingblood,andgaleofhisgraciousspirit.

CHAPTERIII:OFTHEDECREESOFGODINGENERAL

HAVINGprovedthatGodhathawill,Iproceedtotheactsthereof.Thedivinewill(althoughonepureact)isconsiderableunderadoublenotion;either as it is voluntas complacentiæ, or else as it is voluntas decreti.Voluntas complacentiæ is that whereby God doth love himself and hisown image.Himself, forhimself,as infinite lovedothbyanamatoriousreflexion embrace himself as infinite goodness: andhis own image; forwhereverthatisfound,whethershiningoutinholylaws,orlivinginholycreatures,thereishisdelight.VoluntasdecretiisthatwherebyGoddothforeordainevents.Both theseareactsofhiswill,and freeacts;becausetheyspringoutofhisdivineknowledge.EvenGodhimself, throughtheintuitionofhisownbeauty,loveshimself,aswellashemakeshisdecreesoutofthetreasuryofhiswisdom:buthereintheydiffer,thatGod'sactoflovinghimselfissuchascannotbeotherwise;buthisactofdecreeing(ifhe had been so pleased)might have been otherwise framed than it is.Pretermitting his complacential will, I shall direct my discourse to hisdecretive.

The decrees ofGodmay be thus described; viz. that they are thewise,eternal,immutable,immanentactsofhiswill,wherebyforhisowngloryhedecreeswhatsoevercomestopass intime.EverydecreeofGodisanactofhiswill;henceitiscalledθέλημα,"thewillofGod,"(Acts21:14:)itis an immanentact?hence it is calledπρόθεσιςἐναυτῷ, "apurpose inhimself," (Eph. 1:9:) it is a wise act; hence it is called βουλὴ τοῦθελὴματος"thecounselofhiswill,"(Eph.1:11:)itisaneternalact;henceit is called πρόγνωτις, and προορίζειν "a foreknowing andforedetermining,"(Rom.8:29:) it isanimmutableact;henceit iscalledτὸἀμετάθετοντηςβουλῆς,"theimmutabilityofhiscounsel,"(Heb.6:17:)it is an act definitive of events; hence it is calledὠρισμένηβουλὴ, "thedeterminate counsel ofGod," (Acts2:23:) and the endof all ishis ownglory,wherebythewholewillofhisdecreescirculatesintothatwillofhiscomplacence,wherebyhe loveshimself;himselfbeingtheultimateend,allmeetthereasintheirtruecentre.NowinthedecreesofGodthereare

fourthingstobechieflyconsidered.

1.Thattheyarefoundedoninfinitewisdom.

2.Thattheyaresituateineternity.

3.Thattheyarecementedwithimmutability.

4.Thattheyarecrownedwithinfallibilityastotheevent.

1.ThedecreesofGodarefoundedoninfinitewisdom.Godhathamassandtreasuryofallwisdominhimself,andfromthencehedrawsoutallthoseordersandseriesof things,whichthroughhisdecreesarepouredforthintobeing.ExtraDeumthereisnoreasonofhisdecrees,butwithinthereissummaratio;God,evenasdecreeing,dwellsinlight,thoughtousunapproachable;everydecreeisirradiatedwithinfinitewisdom,thoughoureyescannotenterintoit.Theapostlecallstheworld"thewisdomofGod," (1 Cor. 1:21,) and no wonder; for all the rare artifices andharmonies in thesphereofnature,arebut theshadowsandpicturesofhiswisedecrees:alltheexcellentshowsintimearebuttheapocalypseorrevelationofthewisecontrivancesineternity.Godpossessedwisdominthebeginningofhisway,evenintheframingofhiseternaldecrees;notonly when he prepared the heavens in creation, but also when hepreparedall thingsinhis idealcouncil;notonlywhenhesetacompassonthefaceofthedepth,butalsowhenhesetthecompassofhisdecreesuponthefaceofallfuturitions.Everyoneofhisdecreesismostwiseandrational;henceitiscalledhiscounsel,andthecounselofhiswill.Intheeternalrolls,causesandeffects,meansandends,modesandmethodsofbeing,areall setdown,butnota tittlewithout theadviceofan infiniteunderstanding; there is no such thing as mere will in God; no cæcusimpetus,butaβάθος,adepthofknowledgeineveryoneofhisdecrees.

2.ThedecreesofGodaresituateineternity.Mutablecreaturesandtheiracts aremeasured by time, which is a perpetual flux; but God and hisimmanentactshavenoothermeasurebuteternity,whichisaperpetualinstant.Scriptureandreasonwillbothassertthis.

1.Scripturewilldoit.Whenthatspeaksofthedecreeofelection,itsaith

thatGodhath chosen us πρὸ καταβολῆς, "before the foundation of theworld."(Eph.1:4.)Heavenwasmadeἀπὸκαταβολῆς,"atthefoundingoftheworld."(Matt.25:34);butGod'schoosingofustoitwaslongbefore,hismerciesare"fromeverlastingtoeverlasting,"(Psalm103:17,)reaching(asImaysay)fromoneendofeternitytoanother.Soalsowhenitspeaksof other pieces of providence, it intimates an eternal preordination ofthings before the great hour-glass of time was set up. There wereπροτεταγμὲνοι καιροὶ, foreappointed times. (Acts 17:26.)Not a sand oftime,butitrunsoutaccordingtoaneternaldecree;notamemberinthebody,butitiswrittenintheeternalbook,(Psalm139:16);notaplaceofhabitation,butitwaseternallybounded,(Acts17:26);notasparrowfallstothegroundbutbyaneternalwill;notahair,but itwasnumberedineternity; not a particle of being among all thehosts of creatures, but itwasregisteredineternity.AllGod'sworksareknowntohim,ἀπʼαἰῶνος,eternally.(Acts.15:18.)Knowneternallyasessencestheymightbeinthedivineessence;knowneternallyaspossiblestheymightbeinthedivinepower:butknowneternally,asworkstobedonebyGod,theycouldnotbe,butonly inhiseternaldecree,which isrerumomniumamantissimagenetrix,etsuavissimanutrix.

2.Reasonwillalsomakeouttheeternityofhisdecrees;for,

1.TheactofGod'swill isallonewithGod'swill, andhiswill isallonewith his essence, and his essence is one pure simple act; God is love,essentially love: Amat Deus, nec aliunde, hoc habet, sed ipse est undeamat,et ideovehementiùs,quianonamoremtamhabet,quàmipseest.AllthedecreesofGodarebutDeusvolens;and,asGodbeing,andGodknowing,inhabiteternity,solikewisedothGodwilling:theverycreatureswilled, as they are inGod in esse ideali, are eternal.Notable is that ofAnselm,Creaturæ,prout sunt inDeo, sunt essentia creatrix.Suitable isthat of St. Austin,who, on thosewords, (in ipso vita est) distinguishesbetweenarcainarteetarcainopere;arcainoperenonestvita,sedarcain arte est vita, quia vivit animâartificis: sapientiaDei, perquam factasuntomnia,secundùmartem,continetomnia,antequamfabricetomnia;terramvides,est inarteterra;cœlumvides,est inartecœlum;solemetlunamvides,suntetistainarte;sedforiscorporasunt,inartevitasunt.Videte, si quo modo potestis: magna enim res dicta est. Oh, the

comprehensionsofthedivineessence,wisdom,power,andwill!Essencesarelifeandeternityinthedivineessence;congruitiesarelifeandeternityinthedivinewisdom;possiblesarelifeandeternityinthedivinepower;andfuturitionsarelifeandeternityinthedivinewill.

2. The eternity of futures doth demonstrate the eternity of the divinedecrees; it is impossible that anything should begin to be future. Sialiquidnuncnonfuturum,saithBradwardine,incipietessefuturum,ergopostaliquodinstansfuturumerit,ergoerit,ergoestfuturum,ergoaliquidnon futurumest futurum.Now if it be impossible that anything shouldbegin to be future, then all futures must needs be eternal; and if so,whencearethey?Notfromthemselves,forintheirownnaturetheywerebutmere possibles; and if one possiblemight by a selfmotion becomefuture,alltheinfinitepossibleslyinginthebosomofOmnipotencemightalsobecomesuch;norfromanycreature,forthatwhichisbuttemporalcannotbethecauseofthatwhichiseternal.Thespring,then,ofeternalfuturescannotbefoundanywherebutintheeternalGod;andwhere,inhim?Not in thedivineessence, for that in itself,andabstractively fromthe divinewill,worketh no change in anything at all; not in the divineprescience,forthatdothsupposeandnotmakeitsobjects.Andhowthen,without eternal decrees, can there be any foundation of futures I mayconcludewiththatofAnselm,Nihilest futurumnisi insummaveritate.If, then,God shouldmake anydecree in time, the thingdecreedwouldbegintobefuture,whichisimpossible.

3.ThedecreesofGodarecementedwith immutability.Aristotle,bythelight of nature, saw the simplicity of God's nature, and from thencerationally concluded the simplicity of God's pleasure. The eternal andimmanent acts of his understanding and will are ever immovably thesame, or else infinite simplicity could not take pleasure in them. Godsaith of himself, (Mal. 3:6,) "I am the Lord, I change not." Should hechange,hewouldlosehisname,"IamthatIam.""Iknow,"saiththewisePreacher, "thatwhatsoeverGod doth, it shall be for ever," (Eccl. 3:14.)His decrees are unchangeable. The apostle, speaking of the decree ofelection, saith, "The foundation of God standeth sure, having this seal,theLordknoweththemthatarehis,"(2Tim.2:19.)Everywordhathitsweight; election isnot a structureupon faith, but a foundation;human

foundationsmaybedestroyed,butthisisthefoundationofGod,laidbyhim,nay, inhim, in thebosomof thedivinewill: there is no standing,much less sure standing, in the flux of time and matter; but thisfoundation, because ofGod and inGod, "standeth sure;" it standeth inGod's eternity, which is nunc stans; it is sure in God's immutability,whichiseverthesame;andthesealuponallthisisGod'sunerrableandinfallible knowledge, including within it unvariable and unchangeablelove to his people: "God is the Father of lights,withwhom there is novariablenessnorshadowofturning,"(James,1:17.)Thevisiblecorporealsunridescircuitroundtheworld;butwhilsthesalutesonehemisphereintheturn,heleavesadarkshadowontheother:butGodisanimmutableand supercelestial sun, there can be no shadow in his eternal andunconvertiblelight.Neitherarethevariouschangesamongthecreaturesshadows cast by any turn in God or his will, but events ordered anddisposedbyhim.Andbecausetheapostlespeaksinthisverseofperfectgifts, and in thenext of regenerationbyGod'swill, therefore there is afurthersense in it, that if theFatherof lightspurpose tomaketheday-stararise inanypoorsoul,hisgraciouspurposenever turnsaway fromthat soul, nor leaves it in the dark shadow of death. The names of theelectareallindeliblywritteninGod'sbook;andif"theScripturecannotbedissolved,"(John,10:35,)surelythebookoflifemustbeirrasible.St.Austin,onthosewords,Deleanturdelibroviventium,etcumjustisnonscribantur, (Ps. 69:28,) raises anobjection, si homodixit, quod scripsi,scripsi,Deusquemquamscribitetdelet?quomodoistiindedelentur,ubinunquamscripti sunt?Towhichheanswers,Hocdictumestsecundùmspemipsorum,quiaibisescriptosputabant.Quidest,deleanturdelibroviventium?Et ipsis constetnon illos ibi esse.Deleanturergosecundùmspem ipsorum, secundùm autemæquitatem tuam non scribantur. In aword;whatsoeverGoddoth in his decrees is immutably the same, "hisdecrees are as mountains of brass," (Zach. 6:1), unremovable by anycreature,becausesituate in theeternalwill. "ThestrengthoreternityofIsraelwillnotlieorrepent."(2Sam.15:29.)IfGod'stimecannotlie,butwillinfalliblyshewforththeverityofhispromisesandprophecies,surelyGod'seternitycannotlie,whereinhedecreesandknowsall.Theworldisfull of vicissitudes, matter is in a perpetual flux, the glass of time isrunning out, and τροχὸς τῆς γενέσεως, the wheel of nature is runninground:butall thewhileGod'swill is immoveable; itdothnotrollabout

withtheheavens,riseorsetwiththesun,orebbandflowwiththesea,but sits king for ever and ever upon the throne of its own immobility.Apud te, Domine, rerum omnium instabilium stant causæ, et rerumomnium mutabilium immutabiles manent origines, et omniumirrationalium et temporalium sempiternæ vivunt rationes.Now besideswhat hath been said out of scripture, to prove the immutability of hisdecrees,thesereasonsmaybeoffered.

1. Thedecrees ofGod are immanent and eternal acts inGod, thereforecannot but be unchangeable.God in framing his decrees non egrediturextraseipsum,goesnotoutfromhisowneternity.

2.As the eternity of futuresproves an eternity inGod'sdecrees, so theimmutability of futures proves an immutability in his decrees. If thedecrees (which are the basis of futurition)may be changed, then that,whichwasfuturebythedecree,mayyetceasetobefuture,sinepositioneejus in esse actuali, which is impossible. If a new decree be made insuccession after a former, then the thing decreed begins to be future,whichisalsoimpossible.

3.Ifthedivinedecreesshouldchange,oh!whatamazingchanges?whatahorribletempestmustneedsensue?MustnotGod'sowndwelling-house,evenhisgloriouseternity,sinkandfalltotheground.Nonenimestveraæternitas,ubioriturnovavoluntas,necestimmortalisvoluntas,quæaliaet alia est. Must not God's eternal prescience fall a doubting andfaultering about every future? Seeing God cannot now know his ownworks,no,notamomentbeforetheiractualexistence;becauseeventhentheir beingmay be prevented by a change in his will.May not eternalgrace and truth lose their glorious light, and Jesus Christ, the sun ofrighteousness,dropoutofthegospel-orb,andallthestarrypromisesinthe word, and lightsome comforts in the saints, go out in a moment,leavingall indarknessandconfusion?Maynot theevangelicalbanquetlet down to poor worms be called back again into heaven, and thepreciousbloodofChristreturnagainintoitsveins,andhishumannaturebecastawayintonothing,andeverysaint,insteadofgraceandpeaceinhisheart,mayhavealieinhisrighthand,andliedowninsorrow?Nay,insuchacase,must therenot fallachangeupontheverybeingofGodhimself?Andseeingeverychangeisakindofdeath,mustnottheDeity

suffer, and as it were die in this mutation? All which astonishingcatastrophesbeingtobeforeverabhorred,IconcludethatGod'sdecreesmustneedsbeimmutable,aslongasthereisanystabilityinhiseternity,infallibility in his prescience, sureness in his grace and truth, orimmortalityinhislifeoressence.

4.ThedecreesofGodarecrownedwith infallibilityas to theevent; theevent is so certain, that the Spirit of God in scripture speaks of futurethingsasiftheywerealreadydone."Behold,"saithEnochinthemorningoftheworld,"theLordcomethwithtenthousandofhissaints,"asifhehadbeentheninthecloudscomingtojudgment.JesusChristcriesoutof"God forsakingandmenpiercinghim," (Ps.22:1, 16),as ifhehad thenbeenuponthecrosswithallthewrathofGodandfuryofmenuponhim."Whomhedidpredestinate,"saithSt.Paul,(Rom.8:30)"themhecalled;whomhecalled,themhejustified;whomhejustified,themheglorified;"hespeaksasifalltheelectwerealreadyinheaven.HenceGodissaidtobe(Isa.45:11),astheSeptuaginttherehathit,ὁποιήσαςταἐπερχόμὲνα,aMaker of things to come; the event is as certain as if itwere alreadydone.Now for the understanding of this point, wemust distinguish ofevents: either theyare good things, or else evil, viz., sins.Touching thefirst,thedecreeofGodiseffective;touchingthelast,thedecreeofGodispermissive. The first come to pass, Deo efficiente; the last, Deopermittente;butbothdofalloutinfallibly.

1.Thoseeventswhichfallunderhiseffectivedecreedofalloutinfallibly.Thisisclearuponadoubleaccount.

1.ThewillofGodiscausacausarum,anuniversalsupremecause,havingall things under it; "It reigns over all the armies in heaven and theinhabitants of the earth," (Dan. 4:35.) The poor sparrow is no moreforgottenbyit,thanthegreatimageofworldlymonarchy.Naturalagentsmustbeunderit,astheprimummovens;freeagentsmustbeunderit,asthe primum liberum: the lot is the greatest casualty, and yet whollydisposedofby it:sin is themostmonstrousataxy,andyet it isreducedintoorderthereby.Nowalbeitparticularandinferiorcausesmayfailofthe intended issue; yet the universal and supreme cause cannot befrustrated,becauseitgovernsall.

2.TheeffectivedecreeofGodisbackedwithhisomnipotence.Whoeverresisted his will? He that doth itmust first grapple with omnipotence."TheLordofhostshathpurposed,andwhoshalldisannulit?hishandisstretchedout,andwhoshallturnitback?"(Isai.14:27.)CananycreaturehinderthepurposeoftheLordofhosts?Allcreaturesarereadypressedforhisservice.Butifonecreaturecouldstealawayallhisfellow-creaturesfromhim,yetwhoshallturnbackhisAlmightyhand?"Nonecanstayhishand, nor say to him, what dost thou?" (Dan. 4:35.) His power isinsuperable, therefore none can stay his hand; his sovereignty isunaccountable,thereforenonecansay,Whatdostthou?"Heworkethallthingsafterthecounselofhisownwill,"(Eph.1:11,)and"ifhework,whocan let it?" (Isai. 43:13.) Surely none. When God's hand and God'scounselgotogether,theeffectcannotfail.

2. Those eventswhich fall underhis permissivedecree, do also fall outinfallibly.Asontheonehand,withoutGod'spermission,nosincancomeintobeing; ifGodsuffer itnot,nomancanwrongIsrael,(Psal.105:14,)and (which is less than an injurious act) Balaam cannot curse her,(Numb.22:38,)and(whichisyetlessthanacursingword)theidolatrousnationscannotsomuchasdesireherland,(Exod.34:24.)Soontheotherhand, uponGod's permission sin doth follow. All nationswill "walk intheirownways,"(Acts14:16.)Nay,andtheIsraelofGod(ifbutsuffered)would do so too, (Deut. 18:14.) If God permit it, the wicked will dowickedly, the Jews will fill up themeasure of their sins, (Mat. 23:32,)wickednesswillbuildherahouseinShinar,inthereprobateworld,thereitwillbeestablishedandsetuponherownbase,(Zach.5:11.)Andwhatwouldnota saintdo, ifbut left inmanuconsilii sui?Jeremy falls frompraisinghisGod,tocursinghisbirth-day,asitwereinonebreath,(Jer.20:14,15.)Peterfallsfromhisprofessionofmartyrdom,tothedenialofhismaster,(Matth.26)IfGodpermitsin,sinfollowsuponit;Isay,uponit, not from it, as an effect from a cause, but upon it, as a consequentuponanantecedent.Toshutupthispoint:thedecreesofGod,whetheraseffective of good, or as permissive of evil, are still infallible as to theevent.

CHAPTERIV:OFGOD'SDECREEOF

ELECTIONASTOUCHINGMEN

HAVINGspokenofGod'sdecrees in general, I passon tohisdecreeofelection in particular; this is respective either of angels or men:pretermittingitinthefirstrespect,Ishalltreatofitinthesecond.God'sdecreeofelection,astouchingmen,issetforthinScriptureundervariouswords,whichdonotalittleillustratethenatureofit:itiscalledπρόθεσις,becauseGod'spurpose;πρόθεσιςκαὶχάρις,becausehisgraciouspurpose;ἐκλογὴ),becauseheseparatesorsinglesoutsometomercy, inawayofchoice; πρόγνωσις, because he knows them as his own, in a way ofsingular love; προορισμὸς, because he infallibly predestinates them tograce and glory; and ουδοκία τοῦ θελήματος, because all is out of thepureself-motionofhisowngoodwill.ElectionisthatgraciousdecreeofGod,whereby,outofthemeregoodpleasureofhisownwill,hechoosessome certain individualmenout of the corruptmass ofmankind, untotheinfallibleattainmentofgraceandglory,inandthroughJesusChrist.Now, in the opening of this description, there are several thingsconsiderable,viz.:—

1.Whoisthegreatagent?

2.Whatarethethingsdesigned?

3.Towhomthesethingsaredesigned?

4.Whatistheimpulsivecausethereof?

5.Inandthroughwhomitisdone?

1.Whoisthegreatagent?ItisnootherthanGodhimself:Hechoosesus,(Eph.1:4.)hepredestinatesus,(ver.5.)HencetheelectarecalledGod'select, (Tit. 1:1.) and election is styledGod's election, (1 Thess. 1:4.) theelectaresaidtobeGod'sown,(John17:6.)andelectionisnamedGod'sown purpose and grace, (2 Tim. 1:9.) He that frames this high designmustbeaGodindeed,acreatorofsouls,andinfuserofgraces;oneabletoprovideaninfiniteransomforthesatisfactionofjustice,andagloriousheavenforthepatefactionofmercy;nolessthananAlmightypotter,able

evenoutofthemassofperditiontomakevesselsofmercy,andfillthemwithglory.Alldivineswill,atleastinwords,confessGodtobethegreatagent;buthowtheRemonstrants,accordingtotheirprinciples,canownhimas such, iswellworthy their consideration: for theyassert that theobjectofGod'selectionisabeliever;andwhetherthereshallbeabelieverornot,afteralltheoperationsofgrace,ultimatelydependsuponthewillofman;andifso,howcanGodchooseatall?seeingtheactofhiselectiondepends upon the object, and the object upon the will of man. TheRemonstrants will contend, that man, with his petty created liberty,cannotchooseasaman,ifhebeunderthepre-determiningwillofGod;andcanGod,withhissovereignsupremeliberty,chooseasaGod,ifhebeunderthepre-determiningwillofman?Andwhatishelessthanunderit,when,whetherheshallhaveanelectionornot,dependsupontheobject;andwhethertherewillbeanobjectornot,dependsuponthewillofman?Man'swillmustgobefore,andmaketheobject,orelseforwantofone,God'swillmust stand still andnot chooseat all.And is this forGod tochoose like himself? Are not all souls his own, andmay he not choosewhichhepleases?Isnotallgraceandgloryhisown,andmayhenotdowithhisownwhathepleases?Buthowcanhedoso, ifas to theactofelectionhebeunder thepre-determiningwillofman?Butyouwill say,God is not under it for all this: for he first, and antecedently to anyforeseen faith in man, did decree in general to save believers, andbelieversonly,asappearsintheGospel;andtherebydid,outofhismeregoodpleasure, set down this law or rule to himself, that believers, andbelieversonly,shouldbetheobjectofparticularelection;andsoheisnotpre-determined by man's will, but his own, and chooses particularpersonsinhisownway:untowhichIanswertwothings.

1.ThatGodhathsetsuchalaworruleuntohimself,Thatbelievers,andthoseonly,shouldbetheobjectofhiselection,isutterlyuntrue:forthenallinfants,dyingsuch(becausenobelievers),mustbeoutofthesphereofelection,andbyconsequence,outofthesphereofsalvationalso;unless(which is very strange) we could imagine those to be actually saved,whomyetGodneverelectedordecreedtosave.Neitheristhereanysuchlaw or rulemanifested in the gospel: thereGod'swill is thus set forth,"Whosoeverbelievesshallbesaved;"whichimportsthatbelieversaretheobjects of salvation, but not in the least that they are the objects of

election.Itiswritteninthegospel,"Believeandthoushaltbesaved;"butinwhatgospelisitwritten,Believeandthoushaltbeelected?

2.Thatlaworrule(ifsupposed)dothnotanswertheargument;forstill(astoparticularelection)Godisunderthepre-determiningwillofman.Ifthatsay,Nay,Godshallhaveneverachosenvesselinalltheworldtofillwithgraceandglory;andhowthenishethegreatagentinelection?Solomon set a lawor rule toShimei,That if hepassedoverKidron,heshoulddieforit;hepassesoveranddies:whatnowwasthechiefcauseofhisdeath?Solomon'slaworexecution,orelseShimei'spassage?Clearly,itwasShimei'sownact;Solomonwasbutasalegislator.Pariratione;IfGodseta lawor rule, thatbelievers shouldbeelected; if amanbelieveandbe elected, thatwhich chiefly determines the business is notGod'sfirstlaworafter-choice,butman'sfaith;Godisnoagenttherein,butasamerelegislator.SonaturallydotheRemonstrantprinciplesrunoutintothatofTheophylact:"ItisGod'sparttocall,butman'stobeelectornot:"whichprinciplesmustberenounced,orelseGodcannotbeownedasthegreatagentinelection.

2.Whatthethingsdesigned?Andhereathree-foldinquiryoffersitself.

1.Whatthethingsthemselvesare?

2.Inwhatorderthesearedesigned?

3.Inwhatmannerthesearedesigned?

1.Whatthethingsthemselvesare?Thesearegraceandglory,orfaithandsalvation.

1.Graceisdesigned:hencewearesaidtobecalledaccordingtopurpose,(Rom.8:28),andchosenthatweshouldbeholy.(Eph.1:4.)Doweseeasaint in his spiritual glory, clothed with humility, arrayed withrighteousness,girtwith truth;hiseyes flowingwithrepentant tears,hisheartburningwithholy love,andhishands ladenwithgoodworks?Allthesewereprepared ineternal election,aswell aswroughtby theHolySpirit in time; therewasdecretumDei in the fore-ordaining, aswell asdigitus Dei in the forming of them. Thus shall it be done to the man

whomtheKingofheavenwillhonour.Inelectionthereisadesigningofgrace,nayallgrace;faithitselfnotexcepted.TheRemonstrantsshutoutfaithfromthisdesign,inasmuchastheypre-requirefaiththereunto.Buthow unscriptural is this? Paul was chosen to know God's will, (Acts22:14);not to abarenotional knowledge,but to a savingpractical one,suchas justifies, (Isai. 53:11.) suchas is eternal life, (John 17:3.)whichmustneedsincludefaith.Theapostlecallsfaith"thefaithofGod'select."(Tit.1:1.)Iffaithhadbeenprecedenttoelection,hewouldhavetoldus,that election is of believers; butbecause it is consequent, he saith, thatfaithisoftheelect.Andhowirrational is italso?Electionisadesignofsecretion; it is ἐκλογὴ, a choosing or singling out of some to grace andglory;theelectaresaidtobe"chosenoutoftheworld,"(John15:19.)and"chosenuntoGod,"(Acts9:15.)Σοὶἦσαν,(saithChrist)"thinetheywere,"(John17:6.)thineinaselectpeculiarmanner:andfaithisthechoiceandprimegraceof secretion, it isnotπάντων, "of all," (2Thess. 3:2.) If allmendidbelievewithoutanyδιασολὴ,ordifference,"therighteousnessofGod would be upon them all," (Rom. 3:22.) "the rivers of living waterwould flow in themall," (John 7:38.) but faith is not of all;whereby itappears, thatofall inherentgraces, faith firstlyandproperlymakes thesecretion.Nowthatsuchaprimegraceofsecretionasfaithshouldnotbedecreed, in such a great design of secretion as election, seems to meincongruouseventoabsurdity.Iffaithgobeforeelection,thenhowdothGodchoosethemoutoftheworld,whobyfaithareoutofitalready?Howdothhe choose themuntohimself,whoby faith arehis ownbefore? Ifman'swill in believingmake the first and proper secretion, thenGod'swill hath no room tomake one by electing;wherefore, if wewill allowGod his choice indeed, we must confess faith itself to be designed inelection.

2.Glory isdesigned inelection; "Wearechosen tosalvation," (2Thess.2:13),"andbeforepreparedtoglory,"(Rom.9:23;)thenamesoftheelectare written in heaven, and registered in the book of life. All the gloryaboveraysoutofthebosomofelection,andeverycrownofblississetonbyGod'sgoodpleasure.

2,Inwhatorderarethesethingsdesigned?Nodoubt,byonepuresimpleact inGod. Butwhat is ourmost congruous conception thereof? Some

divinesassert,thatGodfirstdecreedsalvationandthenfaith.Salvationistheend,andthereforefirst; faiththemeans,andthereforelast inGod'sintention.Butthisreasonisnotcogent:forneithercananythinginthecreature,no,notitsutmostperfection(suchassalvationis)beGod'send,all whose decrees do circulate into himself: neither (if it were such)shouldGodthereforewill it in the firstplace,and inorderbefore faith;forhewills theendandmeanswithonesimpleact.Excellent is thatofAquinas;SicutDeusunoactuomniainessentiasuaintelligit,itaunoactuomnia in suabonitate vult;unde sicut inDeo intelligere causa,nonestcausa intelligendi effectus, sed ipse intelligit effectus in casua; ita vellefinem,nonesteicausavolendieaquæsuntadfinem,sedtamenvulteaquæsuntadfinemordinariadfinem.Vultergohocessepropterhoc;sednon propter hoc vult hoc. Other divines conceive thus; that God firstdecreesfaithandthensalvation,andthatuponthisaccount:suchandinsuchorder asGod in timedoth save, such and in the very sameorder,doth God in eternity decree to save: but God in time doth save onlybelievers,thereforeGodineternitydiddecreetosaveonlybelievers,thatis, such as were so considered by him; and so considered by him theycould not be, without a precedent decree of giving faith unto them.Whereforefaithisfirstdecreed,andthensalvation;andthusthedecreeanditsexecutionharmonize,andbothsuitwiththegospelmethod,whichsets faith in order before salvation. But neither hath this colourablereasonanynervesinit:forthatproposition,such,andinsuchorder,asGodsaves,such,andintheverysameorder,hedecreestosave,maybetakentwoways:eitherthus;Goddecreestosaveintheverysameorderashesaves,thatis,asintimefaithgoesbeforesalvation,soineternityhedecreed that faith shouldgobefore salvation;and this is true.Thus thedecreeharmoniseswiththeexecution,andbothwiththegospel;butthusfaithisnotmadefirstinthedecree,butfirstintheexecutionaccordingtothedecree.Orelsethus: there is theverysameorderobservedinGod'sdecreeingasinhissaving;thatis,asfaithisfirstintime,soitwasfirstinGod'sdecree;andthusitisuntrue;foritstandsuponthisfalsebottomingeneral.ThereistheverysameorderinGod'sinternalintention,asthereisintheexternalproduction,thatwhichisfirstintheoneisfirstalsointhe other. This bottom is such, as neither the harmony between thedecree and the execution, nor yet the gospel-way: and method dothrequire. The harmony between the decree and the execution doth not

requireit;forthatonlyrequiresthatthat,whichisdecreedtobeandexistfirst, shouldaccordinglybeandexist first;but it requiresnot that that,whichisfirstinproduction,shouldbefirstinintention.Inproductionthesunwas first before the beams; butwas it first also in intention?ThenGoddecreedasun,and in that instantmeantnobeams. Inproduction,thechaoswasfirstbefore;thecompleteworld,butwasitsoinintention?Then God decreed a chaos, and in that instant meant not a completeworld.Neithercanitavailtosay,thattheseinstancesareinnatural;forthe harmony between the decree and the execution is as accurate innaturalsasinspirituals.Neitherdoththegospel-wayormethodrequireit; for that only requires, that faithbe andexist first, butnot that it befirstintendedordecreed.Inorderofnature,faithisfirstbeforeadoption;butwasitfirstalsoinintention?ThenGoddecreedfaithtosomepersons,andinthatinstantmeantnottheiradoption,whichyetbythegospelisanecessaryresultance fromtheir faith. Inorderofexistence, faith is firstbeforesalvation;butwasitfirstalsoinintention?ThenGoddecreedfaithtosomepersons,andinthatinstantmeantnottheirsalvation,whichyetby the gospel is a necessary consequence of their faith. And this is therather to bemarked, because the Remonstrants assert, That God first,and antecedently to his decree of giving faith, did decree in general toadoptandsaveallbelievers;andifso,thenhowdothGoddecreefaithtoa person, and not in and by the same decree, decree adoption andsalvationtohim?Theseareaconclusionnaturallyflowingfromfaith,byvirtue of the general decree; and therefore that decree, which designsfaithtoaperson,cannotbutdesignthesealsotohim.Inorderofnaturefaithisbeforeperseverance,yetbotharebyoneandthesamedecree:forGodindecreeingfaith,decreesthedurationthereof,whichisbutmorainesseakindofstay inbeing;elsehisdecreewouldbevery imperfect. Inpoint of existence, perseverance is not simultaneous or all at once, butsuccessive,one sandas itweredroppingafter another, andone instantdrawingonanother;yetallperseveranceis inoneandthesamedecree.Toimagineasuccessionofdecreesineternity,suitingwiththesuccessionof instants in time,were strangely tometamorphose eternity into time.Thusitevidentlyappears,thatthereisnotthesameorderintheinternalintention, as in the external production; thatwhich is first in existencehere,isnotfirstincontrivancethere.Whereforetheargumentforfaith'sfirstnessinthedecree,becauseofitsfirstnessintheexecution,fallstothe

ground. In brief; waiving both these opinions, as built on sandyfoundations, I conceive it is most congruous to say, that God decreedfaith and salvation in the very same decree, yet so, as that withal heintended, that in the execution, faith should go before salvation. As innaturals,Goddecreesthesowingandharvestintheverysamedecree,yetso,asthatinactualexistencethesowingshallprecedetheharvest:soinspirituals God decrees grace and glory, the sowing to the Spirit, andreaping of life eternal, in the same decree, yet so, as that in actualexistence,firstthereisgraceandthenglory;firstsowingtotheSpirit,andthen reaping life eternal.Wherefore inGod's decree faith is not beforesalvation, nor salvation before faith, but both are simultaneous:nevertheless, in time faith comes forth first, according to the gospel-method,andafterwardssalvationcrownsit.

3. Inwhatmanner are these thingsdesigned? I answer, in an infallibleway,suchasneverfails.Henceelectioniscalledπροορισμὸς,aninfalliblepredestination,orpredefinitionofgraceandglorytotheelect.Thustheapostle: "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 surelyjoined by the middle links of vocation and justification. TheRemonstrants, todecline the forceof thisgoldenplace, tellus, that theapostlehere speaksonlyofbelievers suchas loveGod (v.29), andof apredestination and vocation to the cross, and of a justification andglorificationafteritpatientlyendured.Butwhatisthis,interpretationbutamerepervertingof scripture?Theapostle speaksofbelievers, suchasloveGod:butdidtheybelieveandloveantecedentlytoGod'selection,orconsequently,andasthefruitthereof?Ifantecedently,Whatisthecallingaccordingtopurpose?Whatpurposeisthis,butthepurposeaccordingtoelection?(Rom.9:11)thepurposeaccordingtowhichGodsavesandcallsus? (2 Tim 1:9.) What calling is this, but that efficacious one, whichmakesamanhearandlearnoftheFather,soastocometoChristbyfaithand love. (John 6:45.) Wherefore faith and love stream out of thefountainofvocation,andvocationcomesdownoutofthebosomofGod'spurpose. To say, that the called, according to purpose, are thosewhicharereadytoobeyallthewillofGod,isagainsttheusageofscripture,toturn God's call intoman's obedience, and God's purpose (which is the

measureofhisownacting) intohis command (which is themeasureofman's). Again, if antecedently, what becomes of the οὕς προέγνω, (v.29.)? How could God foreknow, that is, forelove them who loved himbefore? If they loved first, the προmust out, it is not predilection butpostdilection.ItremainsthenthattheydidbelieveandloveconsequentlytoGod'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 ofChrist?AndaresufferingsalltheimageofChrist?Aregraceandglorynopartthereof?Whatdivinewillnotblushtosayso?Andhowthenisnotpredestinationtothese?ButifsufferingswereallChrist'simage,yetareallsufferingshisimage?Whatiftheybemeresufferings,suchashavenotinctureoffaithandholinessuponthem?Arethesehisimagealso?Ifnot,the predestination to his image must include in it a predestination tofaithandholiness.Andwhatisthecallingfollowinguponpredestination?Is it a calling to sufferings? Such a calling uses to be particularlyexpressed:Hereuntowereyoucalled,saithSt.Peter,(1Peter2:21);andWeareappointedhereunto,saithSt.Paul,(1Thess.3:3.)Butwhereinallthe scripture doth the word (calling) being put absolutely and withoutsuch addition, ever signify a call to sufferings? κλητοῖςἁγίοις wemeetwiththerein,butnotκλητοῖςθλιβομένοις.Whereforethecallingistofaithandholiness.Andwhat is the justificationwhichhangsuponcalling?Ifthecallingbetosufferings,aretheynotjustifiedbeforethatcalling?Nodoubttheyareintheinstantofbelieving;andhowtheniscallingsetfirstand justification last? You will say, this place speaks not of thejustificationof theirpersons,butof theapprobationof theircause.Andwhereinallthisepistleistheword[justify]sotaken?Andwhysohere?Lastly, the called are justified, and the justified glorified, saith theapostle. And are all those which are called to sufferings justified andglorified?Theexperienceofthousandsdeniesit.Youwillsay,theyarealljustifiedandglorified if theybearthecrosswithfaithandpatience.Butwhodaresaddan[if]toGod'sword,andinthistexttothetwolinksandnot to the former? The apostle saith expressly, "Whom he didpredestinate, them he also called; and whom he called, them he alsojustified;andwhomhe justified, themhealsoglorified." In theoriginalthewords τούτους καὶ fasten every link to its precedent, and thatwithappropriation to the very same persons; καὶ fastens calling topredestination, and justification to calling, and glorification to

justification: and the τούτους appropriates all throughout the wholechaintothesamepersons.Ifthereforeanypersonpredestinatedorcalledwithinthistextbenotalsojustifiedandglorified,thechainisbroken,andthe truth of the text cannot (for ought I see) be salved. Wherefore Iconclude that this text doth not treat of predestination and calling tosufferings, notwithstanding which many fall short of justification andglorification;butofpredestinationandcallingtograceandglory,suchasdothinfalliblybringthemtojustificationandglorification.God'selectingmercy towards his chosen ones is sure and unfailable: before they hadanybeing,freegraceembracedtheminaneternaldecree,andlaidthemin its bosom; and when they left the common nullity, and in the firstmoment of their being, lay in the blood of their natural enmity andiniquity, free grace would not pass them by, but theremust be καιρὸςκαταλυὸντων,(astheSeptuaginthathit,Ezek.16:8,)atimeforlovetoletoutanddissolveitselfingraciousoperations;tocastitsskirtoverthem,washtheminthebloodofthecovenant,anointthemwiththeHolySpirit,andputachainofgracesabouttheirnecks.Andafterallthis,whentheirfaithwavers like awaveof the sea, his faithfulness is as amountainofbrass; when their love cools and slacks, his love is ever the same, andinflames theirs afresh; when their holiness is full of creature-weaknessandimperfection, therearewithhimτὰὅσιατὰπισὰ,holymerciesandcompassionswhichneverfail;whentheysinandgoonfrowardlyintheway of their hearts, yet he will see their way and heal them, as theexpression is, Isaiah 57:18. How many millions of times, after theirconversion,mighthehaveseentheirwayanddamnedthem?butbecauseof his unchangeable love he will see their way and heal them. HiscovenantisasthewatersofNoah,(Isaiah54:9.)Whentheysinagainandagain,yethispardoningmercyandhealinggracewillneversufferthemtolieunderwater,northedelugeofsintooverwhelmthemforever.Inaword, his electing love never leaves off till it hath lodged them safe inheaven. Thus the foundation of God standeth sure, and the electioninfalliblyobtainethgraceandglory.

3.Towhomarethesethingsdesigned?Ianswerintwothings.

1.Thesearedesignedtosomecertainindividualpersons.

2.Thesecertainindividualpersonsareconsideredaslyinginthemassof

perdition.

1. These are designed to some certain individual persons. The Lordknoweththemthatarehis,(2Tim.2:19.)Theirnamesarealldowninthebookoflife,(Phil.4:3,)hecalledthemκατʼὄνομα,byname,(John.10:3.)οὗτος(saithGodtoAnanias),thisindividualperson,thisveryPaul,whobut nowwas breathing out blood against the church, this is a vessel ofelection,(Acts9:15.)Theelectareadeterminatenumber:whatelsewerethe7000,whichbowednottoBaal?(1Kings19:18.)Whatthe144,000,which were sealed in their foreheads? (Rev. 7:4.) If there were no setnumber,whyaretheycalledaremnantaccordingtotheelectionofgrace?(Rom. 11:5.)What remnant can there be, unlessmade up of individualpersons?Whatelectionbutofsuch?Achoosingorsinglingout,ifnotofindividuals, is no choosing or singling out at all. And this is oneremarkable difference between the will of God's complacence, and thewillofhisbenevolence:thewillofhiscomplacenceisproperlyrespectiveofgraces,andthatwhereverthosegracesare,withoutanydistinctionofpersons,ineverynationhethatfearethGodandworkethrighteousnessisacceptedwithhim,saithSt.Peter,(Act.10:35.)IfCaindowell,shallhenotbeaccepted?IfaJudasbelieve,shallhenotbejustified?Withoutanyδιασολὴ, the righteousness ofGod is upon all them that believe, (Rom.3:22);"Hispleasureisinthemthatfearhim,"(Psal.147:11.)Agoodman(whereverhebe)drawsoutfavourorcomplacencefromtheLord.(Prov.12:2.)Andthereasonis,becausethiswillofcomplacence,issuingoutofhisperfectsanctity,cannotbutembracehis imagewhereverhe finds it;butthewillofbenevolence(suchaselectionisinthesupremedegree)isdistinctive of persons: for this is decretive of certain blessings, and(unlessthepersonstowhomthoseblessingsshallbegiven,bedesignedalso) the decree is very imperfect: and this is decretive of certainblessingsoutofsupremeandsovereignliberty;andtothisasaflowerofits crown, it appertains to define all persons as well as blessings.Wherefore, inelection,notonlygraceandglory,butthevery individualpersons,whoshallhaveandreceivethesame,arepunctuallydesigned.Inheaventherearemanymansions,andtheelectvesselsmustfillthemup:or else theremight be a vacuum in that blessedplace:wherefore thoseelectvesselsareallnumberedinGod'sdecree.

2.Thesecertainindividualpersonsareconsideredaslyinginthemassofperdition: this (as I conceive) is most congruous to Scripture. Theirelection is styled voluntas miserendi, a will of shewing mercy, (Rom.9:18),andtheelectarecalledvesselsofmercy,(Rom.9:23),therewearesaidtobechoseninChrist,andchosenthatweshouldbeholy,(Eph.1:4),therewearesaidtobeappointedtoobtainsalvation,andthatinandbyJesusChrist, (1Thes. 5:9.)But ifGodelectingdidnot considermenassinners lying in the corruptmass,whatneedwas thereofmercywheretherewasnomisery?What room for aChrist, amediator,where therewasnotransgressor?Whyshouldholinessbedesigned,whichwasyetinbeingandunforfeited?Whyshouldsalvationbeappointed,whenasyettherewasnone lost, or in the state of perdition?Wherefore I conceive,that in election men are considered as sinners lying in an undonecondition:suchonlyareobjectscapableformercytoembrace,Christtoredeem,holiness to sanctify,andsalvation tocrown.TheRemonstrantsassert,thatmeninelectionareconsiderednotmerelyassinners,butasbelievers; but the Scripture doth pregnantly contradict them: forpredestinationissetbeforevocation,(Rom.8:30),andyetvocationgoesbeforefaith.Christcallstheelecthissheep,beforetheirbringinghome,(John 10:16), and yet that bringing goes before believing.Again,Christtellsus,Thine theywere, and thougavest themme, (John17:6),whichpassage,ifcomparedwiththatother,AllthattheFathergivethmeshallcometome,(John6:37),dothevidentlypointouttousthetruemethodof these things: election, imported in that phrase [thine they were] isantecedent to giving, and giving to coming or believing. Whence itappears clearly, that faith is not antecedent to election as a conditionprerequisiteinitsobject,butconsequentthereunto,asastreamflowingout of its fountain. Wherefore I conclude, that in election men areconsiderednotasbelievers,butassinners.

4.What is the impulsive cause of election? I answer, there is no otherimpulsive cause but his own good pleasure. It was the saying of Plato,thatthefirstmovermoveshimself.God,inthevolitionofhimself,dothasitweremovehimself; thedivineessence,asvolent,beingravishedwithitselfas infinitegoodness.But inothervolitionshemovesother things,himself remaining unmoveable. LearnedBradwardine distinguishes theobjectsofGod'swillintoVolitaprioraetposteriora;priorautDeumesse,

posteriora ut mundum esse: volita priora sunt aliqua causa divinævolitionis,volitaautemposterioranonsuntcausaejus;voluntasDeiestcausaomniumposteriorum:siergoaliquidessetcausavolitionisdivinæ,illud esset causa sui ipsius. But to speak in particular: the decree ofelectionhathnoothercausebutthedivinepleasureonly.ThisisevidentinScripture;wearepredestinated"accordingtothegoodpleasureofhiswill," (Eph. 1:5;) "To the praise of the glory of his grace," (ver. 6;)"Accordingtothepurposeofhimwhoworkethallthingsaccordingtothecounselofhisownwill," (ver. 11.) Ifweask,whyGodwillcallachurchoutofthecommonmass,Samuelwilltellus,"IthathpleasedtheLordtomakehimapeople,"(1Sam.12:22.)Butifweask,whyitpleasedhimsotodo,Moseswill tellus,"Godloveshispeople,becausehelovesthem,"(Deut.7:8.)WhenGodwillsetforththeself-beingnessofhisessence,hestyles himself by thatwonderful name, "I am that I am."Whenhewillmagnifytheself-movingnessofhisgrace,hegivesawonderfulreason,IlovebecauseIlove.Godisanimmenseseaofbeingandlove;lettheelectvesselssailbytheplerophoriesoffaithandholycontemplation,asfarastheycan,stilltherewillbeaboundlessseaofbeingandlovebeforethem.He thatwill presume to spy out the cause of either of these,must firstpass over immensity, and through eternity.WhenMosesdesired to seeGod'sglory,Godproclaimstheabsolutesovereigntyofhiswill,"Iwillbegracious to whom I will be gracious." Methinks these words, I will begracious towhom Iwill be gracious, import a perfect absoluteness andincausabilityinGod'swill;evenasthatname,"IamthatIam,"importsaperfect absoluteness and incausability in God's essence. Some havegroundedelectionongoodworksforeseen;butthisisutterlyexplodedbythe apostle, who tells us, that "God hath saved and called us, notaccordingtoourworks,buthisownpurpose,"(2Tim.1:9,)andthatthereisaremnantaccordingtotheelectionofgrace,andifitbebygrace,itisno 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, andsuitably the apostle saith, that ἐκληρώθημὲν, we inherit by lot, (Eph.1:11.)Now,inthedisposalofalot,whatreasonorcausecanbeassigned,expartecreaturæ?IsnotthewholedisposingthereofoftheLord?(Prov.16:33.)Cananything intheworldhangmorepurelyonthewillofGodthanalot?Whyhavesuchandsuchwormsalotinlight,andnotinutterdarkness? The apostle answers in that place, ἐκληρώθημὲν

προορισθέντες, predestination lots them in; the Lord shows whom hehath chosen by giving grace and glory, according to his good pleasure.When Ahasuerus could not rest, he calls for the records, and readingthereofMordecai'sservice,hethereuponresolvestohonourhim,(Esth.6) this was done like a man: but it is not so with God, who doth nothonourafterthemannerofmen,(2Sam.7:19.)butinawaybecominghisglorious sovereignty and bounty, he purposes in himself, (Eph. 1:9.)Perinde valet (saith Calvin) ac si diceretur, nihil extra se considerâsse,cujusrationemindecernendohaberet;herestsinhislove,(Zeph.3:17.)andunlessthatcomplacentialrest,whichhetakesinhisownwill,couldbebroken,wecannotimagine,thatheshouldfallasearchingtherecordsofhisprescience;andforthegoodworkswrittentherein,makeadecreeof electionunto glory; for such an electionwouldnot be an election ofgracebutofworks:andtheelectvesselswouldbevasameritorum,andnot vasamisericordiæ. But where is the holiness and obedience of thesaintsrecorded,butintheverydecreeofelection?ThereinGoddothnotonlychoosementoglory,astheend,butalsountofaithandholiness,astheway leading thereunto.Godhathchosenus thatweshouldbeholy,(Eph.1:4.)Nonquiafuturieramus,sedutessemussancti."Ihavechosenyou(saithChrist)thatyoushouldgoandbringforthfruit,"(John15:16.)and "happy are ye if you do these things," saith he, (John 13:17.) Butwould all the apostles bring forth fruit? would they all do so and behappy?OurSaviouranswersplainly, (ver. 18.) "I speaknotofyouall, IknowwhomIhavechosen.Hespeaksnotofelectiontotheapostleship,butofelectiontograceandglory;foritissuchanelectionasshutsJudasoutofthenumber.Neitherdothhesay,Iknowwhichofyouwillbeholyandobedient,but IknowwhomIhavechosen,becauseall theholinessand obedience of the saints is built upon free election. Inter gratiamprædestinationem hoc tantùm interest, saith St. Austin, quòdprædestinatio est gratiæ præparatio, gratia verò est ipsa donatio.Quodaitapostolus,IpsiussumusfigmentumcreatiinChristoJesuinoperibusbonis, gratia est; quod autem sequitur, quæ præparavitDeus ut in illisambulemus,prædestinatioest.Siproprièappellentur,saithSt.Bernard,ea quæ dicimus nostramerita, sunt quædam spei seminaria, charitatisincentiva, occultæ prædestinationis indicia futuræ fœlicitatis præsagia,viaregni,noncausaregnandi.

Othersbuildelectiononforeseenfaithandperseverance,asifthesewerethemovingcauses,oratleasttheantecedentconditionsthereof.ThustheRemonstrants,hereinoutstrippingtheJesuitsthemselves.Prædestinatio,saithRuiz,totaestexvoluntateDei,etquantùmadmerita,etquantùm,adretributionem.Andinanotherplace:Deusdatutvelimus,facitqueutfaciamus, and withal gives an instance in faith and perseverance.Bellarmine spends some chapters in proving this thesis,Prædestinationisnullaestcausainnobis:Electio,saithhe,nonpendetexulla prævisione operum nostrorum, sed ex mero beneplacito Dei. Sispectes,saithGregorydeValentia,prædestinationisrationem,nihilestinprædestinato,sedpotiusinipsoDeo;imòestipseDeus,àquo(quæsuaest infinita perfectio) nulla ejus operatio reipsâ distinguitur. And,Prædestinationi sunt ascribenda omnia Dei dona quibus salus nostracontinetur. Deus suos electos, saith Suarez, ante prævisa merita suâgratuitâ voluntate elegit, non tantùm ad unum vel aliud beneficiumgratiæ,sedadtotamseriemmediorum,quibusinfallibiliterperducunturad regnum. And again; Electio non est ex præscientia perseverantiæfuturæ,sedestorigioillius.Whocanbutblushatthesepassages,whereinthe Jesuits themselves attribute more to free grace, than theRemonstrants?But for the thing itself; thevery sameScriptures,whichoverthrow election as founded on foreseen works, do overthrow it asfounded on foreseen faith. That place (Rom. 11:5,) is very pregnantagainst it; "There is," saith the apostle, "a remnant according to theelection of grace:" the reservation there spoken of is notman's act butGod's,κατέλιπονἐμαυτῷ,saiththeholyoracle,(ver.4.)Nondixit,saithAustin, relicta suntmihi, aut reliquerunt semihi, sed reliquimihi. ThewordintheOldTestamentisveryemphatical, וְּתְרַאִׁשְהְו faciamremanere,"I will cause ormake to remain," (1 Kings, 19:18.) And how doth Godreserveormakementoremainuntohimself?—how,butbygivingoffaithuntothem?Thisisthatwhichputsthemintothearkofsalvation,neitheris there any other way of reserve found in the gospel. Now thisreservation,which imports in it thegivingof faith, is, saith theapostle,"accordingtotheelectionofgrace;"election, therefore, isnotaccordingtofaith,butfaithaccordingtoelection.But,asiftheapostlehadnotyetspokenenough in calling it theelectionofgrace,hegoeson, "and ifbygrace, then it is nomore of works, otherwise grace is nomore 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 isevident; faithhathapeculiarorganicalnessor receptivity to receive thefree grace ofGod, that the believermay be justified, (Gal. 2:16;) but ithathnoorganicalnessorreceptivitytoreceivethefreegraceofGod,thatthebelievermaybeelected:wherefore,astojustification,itisopposedtoworks;butas toelection, it is includedwithin them.It iswritten in thegospel, "Believe, and thou shalt be justified;" but in what gospel is itwritten, Believe, and thou shalt be elected? Now, that election is notbottomedonforeseenfaithandperseverance,Ishalldemonstratediversways.

1. From the glory of election, which breaks forth in its eternity,sovereignty,grace,andefficacy.Ifelectionbefoundedonforeseenfaithandperseverance,where is theeternityof it?Noman,according to theRemonstrants'doctrine,iscompletelyelectuntilhebelieve,nay,notuntilthelastinstantofperseverance,whereinheceasestobelieve.Butifthismaybesalvedbythedivineprescience,yetwhereisthesovereigntyofit?"Hathnotthepotterpowerovertheclay,ofthesamelumptomakeonevessel to honour, and another to dishonour?" (Rom. 9:21.) To orderdifferentvesselsoutofthesamelumptodifferentendsisgloriouspower,buttoseveroutbelieversfromunbelieversisnotsomuchpowerasskill.WhetherGodinpredestinationlookonmeninstatuintegro,orinstatulapso,itisoutofthesamelumpstill;butifheelectoutofforeseenfaith,itisnotoutofthesamelumpwiththeunbelievingworld,forhelooksontheminstatureparato.Toelectoutofskill,accordingtothegoodnessoftheobject,becomesarationalcreature;buttoelectoutofsovereigntyandsupremelibertybecomesthegreatGod,whocanmakeandmelioratetheobjectashepleaseth.Butifthisalsomightbesatisfied,yetwhereisthegraceof it?IfGoddobuteligereeligentes, ifman'sfaithbeearlierthanGod'sgrace,thenwechooseGodbeforehechoosethus,contrarytothatof our Saviour, (John 15:16); then we loved God before he loved us,contrary to that of the apostle, (1 John4:19,)To love, asmovedby theattractive goodness of the object, is to love like a man; but to loveblackamores, and then give them beauty; to love enemies, and thenovercomethemwithlove,istolovelikeGod,whosegraceispuregrace,whose love is all from himself, which is emphatically implied in that

remarkable reduplication, (Mark 13:20), "The elect whom he hathchosen;"as ifourSaviourshouldhavesaid, Inelectionthere isnothingbutpureelection; likethatspeechofGod,"IwillbegracioustowhomIwillbegracious," inwhich there isnothingbutwill andgrace,will andgracedoubled,astheonlyreasonofitself.Butifalltherestmightconsist,yetwhereistheefficacyofit?Ifelectionbefoundedonforeseenfaithandperseverance, then it affords no help at all to any man in the way toheaven. How can that, saith a learned bishop, be the cause leadinginfallibly in the way to eternal life, which cometh not somuch as intoconsideration,until amanhave runouthis race in faithandgodliness,and be arrived at heavens' gates? Such a falsely-named predestinationmightmoretrulybecalledpost-destination:butcall itastheyplease, itenactethonlypermodumlegis, thatmenthus livinganddyingshallbereceived into heaven: but it doth not, per modum decreti operantis,infallibly work those graces whereby men are brought unto heaven. Ifelectiontakeitsrisefromthelastgaspofperseveringfaithandholiness,thenhowcamethepoorchurchby thechainofgracesonherneck, thebraceletsonherhands,thecrownofgoldonherhead?Whencehadsheher fine linen, wedding garment, gold tried in the fire? These are notnature's riches, but pearls of grace; common providence gives no suchgifts;whereforetheyarethelove-tokensofelection,sentindeedintimeunto the church, but prepared for her in eternity. O howmuch betterwere it that the sun shouldbe snatchedout of theworld, than that theinfluencesofelectingloveshouldbesuspendedfromthechurch!Allherlight and life, holiness and comfort come down from God in theseprecious beams. But the Remonstrants (instead of these heavenlyinfluences)have framedsuchanelection,ashathnomore influenceonthefaithandholinessofthechurch,thanasunsetupatdoomsdaywouldhaveupontheworldthatwasbeforeit: it issofarfromworking,thatitpresupposes all the faith and holiness of the church, even to the lastminuteofperseverance.

2. It isevident fromthepredestinationofJesusChrist,whowas"God'schosen servant." (Matt. 12:18.) "The Lamb foredained," (1 Peter 1:20),and(asSt.Austinstyleshim)Præclarissimumlumenprædestinationisetgratiæ, hewas, asman, predestinated unto the superlative glory of thehypostatical union, and this high predestination was not out of any

foreseen holiness in his human nature, for all that did flow out of thehypostaticalunion,butitwasexmeragratia.Respondeaturquæso,saiththesamefather,illehomo,utàverbopatricoæternoinunitatempersonæassumptusfiliusDeiunigenitusesset,undehocmeruerit?quidegitante?quid credidit? quid petivit, ut ad hanc in-effabilem excellentiamperveniret?Nonne facienteet suscipienteverbo ipsehomo, exquoessecœpit,filiusDeiunicusessecœpit?NonnefiliumDeiunicumfœminaillagratiâplenaconcepit?NonnedeSpiritusanctoetvirgineMariâDeifiliusunicusnatus,noncarniscupidine,sedsingulariDeimunere?RespondeathichomoDeo,siaudeat,etdicat,Curnonetego?etsiaudierit,Ohomo!tuquisesquirespondeasDeo?necsiccohibeat,sedaugeatimpudentiam,etdicat,quomodoaudio,tuquises,Ohomo!cùmsimquodaudio,idest,homo,quodestetilledequoago,curnonsimquodetille?Atenimgratiaille talis et tantus est, cur diversa est gratia, ubi natura communis est?CertènonestacceptiopersonarumapudDeum.Quisnondicochristianussed insanushæcdicat?Apparuit itaquenobis innostro capite ipse fonsgratiæ, unde secundùm uniuscujusque mensuram se per cuncta ejusmembra diffundit; sicut est prædestinatus ille unus ut caput nostrumesset, itamulti prœdestinati sumus utmembra ejus essemus.Humanahîcmerita conticescant, quæperieruntperAdam, et regnet quæ regnatDei gratia per Jesum Christum. Surely the members must not be setabovethehead.Thememberswerenotelectedtothebeatificalvisionoutof foreseen faith and perseverance, when the head was elected to thehypostaticalunionoutofmeregrace.Theelect stones inZionwerenotlaid for their orient lustre and beauty, when the precious cornerstone(whobearsupall thebuilding,)was laidwithaBehold! inawonderofgraceandlove.

3.Itisutterlyimpossiblethatfaithandperseveranceshouldbethecausesorantecedentstoelection,whenthesearethefruitsandeffectsthereof.Ifwesearchthescriptureforthewellheadofthese,weshallfindittobeinthe decree of election. Therefore, when the apostle blessesGod for thework of faith in the Thessalonians, he elevates his praises as high aselection itself, "Knowing, brethren beloved, your election of God." (1Thess. 1:4.) And in the very same strain of praise, blessing God forblessing the Ephesians with all spiritual blessings in Christ, (amongstwhichfaithcannotbutbeaprimeblessing,)hesetsforththeeternalrule

ofdispensingthem,Hehathblesseduswithallspiritualblessings,καθὼςἐξελέξατο,accordingashehathchosenus.(Eph.1:3,4.)Whereitisplain,that those whom God blesses with faith and perseverance, he choosesuntofaithandperseverance,becauseheblessesaccordingashechooses.TheRemonstrantsstrangelyinterpretthesewords,hehathchosenusinChrist, that is, say they, being inhim in thedivineprescience.But thisinterpretation cannot stand; the apostle saith not, he hath chosen usὄνταςἐναὐτῷ,orτοὺςἐναὐτῷ,buthehathchosenusἐναὐτῷ inhim,thatis,inChrist;nowwhereinalltheScripturedothewords[inChrist]importourbeinginChristinthedivineprescience?Thewords[inChrist]in such Scriptures as relate to justification or adoption, do import ourbeinginChristbyactualfaith;butinsuchscripturesasrelatetoelection,they do import that all the grace and glory, prepared in election, isconferred in and through Christ: this appears in that famous place, (2Tim. 1:9.) "Who hath saved us and called us with an holy calling, notaccording to our works, but according to his own purpose and grace,which was given us in Christ Jesus before the world began:" here thewords[inChrist]relatingtoelection,donotimportourbeinginChrist;for the text saith, that he called us according to his grace given us inChrist, and calling goes before faith or being in Christ, and is theimmediatecauseor fountain thereof:but they import thatvocationandsalvation,withalltheblessingsthereof,arecommunicateduntousinandthrough Christ, and that the eternal decree or design was so tocommunicatethem.Neitherdoththeapostlesimplysay,hehathchosenus inhim, but hehath chosenus inhim εἶναι, thatwe should beholy:thereby pointing out unto us Christ as the designed fountain of all theholinessintheelect.Moreover,theapostlesaith,thathehathchosenusinhim,thatweshouldbeholy,andfaithisachoicepartofholiness;andthathehathblessedus inhimwithallspiritualblessings,andfaith isaprimespiritualblessing;andthathehathblessedusaccordingashehathchosenus,andthereforehechoosesustofaithaswellasblessesuswithfaith: but if he chooseus for faith, andblessuswith faith, hedothnotbless us according as he chooses us. By all which it appears that theRemonstrants'interpretationisanarrowshotbesidesthetext.Buttogoon to other Scriptures; "Blessed is theman," saith the Psalmist, (Psal.65:4), "whom thou choosest and causest to approach unto thee;" andwhatapproachcanasinfulwormhavetotheholyone,whatbutbythe

faith of Christ? and whence is this approach; but from God and Godelecting?He chooseth and causeth to approach unto him. If faithwereantecedenttoelection,theapproachmusthavebeenbeforethechoosing,the contrarywhereof appears in the text.Asmany aswere ordained toeternal life, believed, (Acts 13:48.) The apostle saith not as many asbelievedwereordained toeternal life,butasmanyaswereordained toeternallifebelieved.ButheretheRemonstrantstellus,thatinthetextitisnotπροτεταγμένοι,butτεταγμένοι,andthatimportsnotGod'seternalpreordination, but man's present condition or disposition; so that themeaning is, as many as were disposed or well-affected to eternal life,believed.Shouldit(saythey)importGod'spreordination,thenallofthatassembly(whichwereelected)didbelieveatthatonesermon,andalltherestwereabsolutelyreprobated;forthe[ὄσοι]inthetextisanuniversalparticle:now that all the elect of that assemblydidbelieve thatday, orthatalltherestwerereprobates, isnotimaginable.Ianswer;first,astothewordτεταγμένοι,theimportthereofwillbestappearbytakingnoticeinwhatsenseSt.Lukedothusethisword,inthebookoftheActs,(Acts15:2.) ἔταξαν,Theydecreedor appointed thatPaul should goup. (Acts28:23.) Ταξάμενοι, Having appointed him a day. (Acts 22:10.) GodpromisesPaulthatitshouldbetoldhimofallthingsὧντέτακται,whichareappointedorordained forhimtodo;andwhat thesewere,Ananiassets forth by προεχειρίσατο, God hath chosen thee to such and suchthings.(Ver.14)Nowinall theseplacesoftheActs,thewordsignifyingappointing or ordaining, why should it be taken otherwise in thiscontrovertedtext?Nay,whereinallthescripturedoththiswordimportaninwardqualityordisposition?Inthatplace(whichseemsmostofanyto speak that way) ἔταξαν ἑαυτούς, They addicted themselves to theministryofthesaints,(1Cor.16:15.)therethiswordimportsnolessthanacertainpurposeofmindinthemtodothatwork.WhereforeIconceivethat the τεταγμένοι, in the text, doth import anordination, and that ofGod:neitherdoth the absenceofπρὸ at all hinder it; for theὡρισμένῃβουλῇ,(Acts2:23.)dothwithoutaπρὸimportGod'seternalcounsel,andthe τεταγμένοι ἦσαν designs an antecedent ordination, and thatordinationmustbeGod's;unless(whichisthegrossestpelagianism)itbesaid that they were ordained by themselves to eternal life. But to passover the word; the Remonstrants take the text thus, As many as weredisposed to eternal life, believed: but can a man without faith, who

neitherlaysholdonChristthePrinceoflife,noryethathanythingoftheSpiritoflife,cansuchamanbedisposedtoeternallife?Everydispositiontoeternallifemustbesuch,eitherbecauseithathsomeintrinsicaldignitymeritingeternal life,orelsebecause ithathsomeevangelicalcongruity,to which eternal life is annexed by promise. As to the former, theRemonstrants, as Protestants, cannot own it; and as to the latter, theycannotinallthegospelshewforthonepromiseofeternallifemadetoamanvoidof faith;andhowthencanamanvoidof faithbedisposedtoeternallife?Butifhecould,theRemonstrantsofallothersmustnotsayso,fortheyassertthatnonebutabelievercanbetheobjectofelection;because(saythey)Godcannotwilleternallifetoanybuttoabeliever,toamaninChrist;andhowthencananunbeliever,amanoutofChrist,bedisposed toeternal life?Suchaman'sdisposition toeternal life, if itbenotsuchbyitsmeritingcondignity,mustbesuchdivinâordinatione;andifso,whatisthatbuttosay,ThisisthemantowhomGodwillseternallife;andif,beforefaith,Godmaywilleternallifetohim,whymaynothebefore faith elect him? Again, this disposition to eternal life must beeithersomemoralvirtuousness,orelsesomebettergraceoftheSpirit;ifbut amoral virtuousness, how can it dispose to eternal life? if a bettergraceoftheSpirit,howcanitprecedesuchamother-graceasfaith?ButletushearhowtheRemonstrantspaintoutthisdispositioninwordsofscripture.Thesedisposedones(saythey)are thesheepofChrist, (John10:4.)thedrawnoftheFather,(John6:44.)suchasdothetruth,(John3:21.) such aswill doGod's will, (John 7:17.) such as have honest andhumble hearts, apt and idoneous to embrace the gospel. But what aperplexedlabyrinthofwordsishere?TohethesheepofChrist,arguesabeinginthestateofelection,whichisantecedenttoallgooddispositionsin us; they are called sheep before their bringing home to God, (John10:16.)andtheirbringinghomegoesbeforeallgraciousdispositions.TheFather's drawing imports God's action, and not man's disposition; thedoingofthetruthisman'saction,andnothisdisposition;thewillingtodoGod'swillisagraciousdisposition,butsuchasgoesnotbeforefaith.Indeedtheyoungman(whoyethadnotruefaith)hadsomekindofwilltowalkinGod'scommandments,(Mark10:20),butitwasnotofthetruestamp;butwithareserveofhisdarlingcovetousness.TohavearightwilltodoGod'swill, istobeonespiritwiththeLord,whichwithoutfaithisunimaginable.Itisnottobeconceivedthatanheartcanindeedbeeither

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 thesewordsimportGod'spreordination,thenalltheelectofthatassemblydidbelieveat thatone sermon, andall the restwere reprobated, it is, builtupontwofalsehypotheses:theoneasiftheevangelistspakeonlyofonesermon,whereastheapostlehadnowpreachedtwosabbathdaysthere;sothatthesewordsaremostproperlytobeunderstoodofthecontinuedsuccess of the gospel, according to that, (Acts 2:47), "The Lord dailyaddedtothechurchsuchasshouldbesaved;"whichcontinuedsuccessisalsohintedoutintheδιεφέρετο,immediatelyfollowingafterthewords,ver.47.Theotherasiftheword[ὅσοι]werealwaysanuniversalparticle;whenasinsomescriptures,asActs4:6., itdothnotdesignuniversality,(for all the high priest's kindredwere not at thatmeeting) but quality:also in the text in question, theὅσοι rather points out the condition ofbelieversthantheirnumber.WhereforeIconclude,thatthisfamoustextholdsoutsuchaneternalpreordinationofGod,asistheverywell-headoffaith inmen.Everybeliever isanIsaac,achildofpromise,wonderfullybegotten,BegottenofGod'sownwill,saithSt.James,(Chap.1:18.)Andbegotten according to his abundantmercy, saith St. Peter, (1 Pet. 1:3).AndwhatisthiswillandmercybutGod'sgratuitousdesignofgraceandglorytohiselect?ThewillinSt.JamesissuchawillasdesignsgraceandconsecrationtoGodinholiness,evenasthefirstfruitswereholy;andthemercyinSt.Peterissuchamercyasdesignsglory,evenanincorruptibleandundefiled inheritance in heaven: and both places demonstrate thatthebeliever isgeneratedoutofelectinglove.Andasfaithisaneffectofelection,soalsoisperseverance,whichisnootherthanfidescontinuata,FaithstandinginthepowerofGod,(1Cor.2:5.)andfulfilledbythesamepower,(2Thess.1:11.)God,saiththeapostle,shallconfirmyouuntotheend, (1Cor. 1:8.);andasareason,hesubjoins,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 livingwaterinthegodly,buttheeternalspringthereofiselection;thereistheseedofGod in them,but thevital rootof it is election.Hence the falseChristsandfalseprophetscannotseducethem,(Mark13:22).ThecankerofHymenæus andPhiletus cannot eat into them, (2Tim.2:19).Now iffaithandperseverancearethefruitsofelection,theycannotbethecausesor antecedents thereof. Let me shut up this reason with that of

Fulgentius: Deus prædestinatione suâ et donum illuminationis adcredendum,etdonumperseverantiæadproficiendumetpermanendum,et donumglorificationis ad regnandum,quibusdare voluit, præparavit;nec aliter perficit in opere, quàm in sua sempiterna et incommutabilivoluntatehabetdispositum.

4.Mylastreasonshallbetakenfromthegrandscopeanddesignofthescriptures, which is to exalt God and abase the creature. There God'sgloryisrevealed,andallfleshisbutgrass;thereGodisallinall,andallmenarenothing;thewillerandrunnerarenothing,andGod'smercyisall;theplanterandwatererarenothing,andGod'sgivingtheincreaseisall.Thereallmenlieverylowinadungeonofdarkness,graveofsin,andmiserable chainsofhardnessandunbelief; andGod sits veryhigh, andoutofthesovereignself-motionofhisownwill,shinesintooneheartandnot into another; opens one grave and not another; frees one spiritualprisoner and not another. There Zion's 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 theeverlastingimmutabilityofhisloveandcounselshinesforthontheother:andwhatisthemeaningofallthis,buttocutoffboastingandstainpride,abase the creature and exalt God? In nullo nobis gloriandum quandonostrumnihilest.Butif(astheRemonstrantsassert)electionbebuiltonfaith and perseverance, and this faith and perseverance be wrought byGodinasuperablewayonly,soasmenmaybelieveornot,orbelieving,maypersevereornot;thenthecrownispluckedofffromfreegraceandclaptuponfreewill;Godisdethronedandmanisexalted,andsomayfallaboastinginsomesuchlanguageasthatofTheophylact;ItisGod'sparttocall,butminetobeelectornot; it isGod'spart torevealgospel,butmineeithertobelieveandpersevere,andsofoundthedecreeofelection,orelsenottobelieveandpersevere,andsotoimpedeit.Andif,tosilencesuch swelling words of vanity, God should put forth such astonishingquestions to him about the spiritual world, as he did to Job about thenatural,yetmightmanreturnananswertohisMaker.ShouldGodask,Wherewast thouwhenI laidthe foundationofmychurch inmydivinedecrees?whenI laidthemeasuresofhergraces inmyeternalpurpose?Manmaysay,myfaithwastherestretchingouttheline,andfasteningthecorner-stone of election. Should he ask, Canst thou bind the sweet

influencesofpredestination, that itshallnotcauseaspringof faithandholiness inmy church?Manmay say, I can sobind themup, that (if Iplease)Godshallhaveneveranelectvesseltofillwithmercy,norChristanywheretolayhismeritsamongallthesonsofmen.Shouldheyetask,WhohathknownthemindoftheLord,orbeenhiscounselor?Manmayanswer,My freewillwas consultedwith from time to time, even to thelastgaspofperseverance,beforethedecreeofelectionwasconcludedinheaven. Shouldhe ask on,Whomade thee todiffer fromanother?Thebelievermayanswer,Adamdidnotdifferenceme, forhe leftme in thecommonmass;neitherdidGoddifferenceme, forhe gavemeonly thecommon grace: but I myself have made the difference, by freelyembracing the very samegracewhichothers freely rejected. In aword,shouldheexpostulatewithhischurchaswithJerusalem,(Ezek.15:2,3.)"What is thevine-treemore thanany tree?Willmen takeapinof it tohangavesselthereon?"Thechurchmayanswer,Myownfreewillissuchapin,thatmyfaithandperseverancechieflyhanguponit;andmyfaithandperseverance are such pins, thatGodhimself hangs up the eternalrollsofhiselectionuponthem.Thusandmuchmoremaythewillofman,by the Remonstrants' principles, sit as a queen glorifying herself, andopeninghermouthinblasphemiesagainstthesovereigntyofGod'swill,and the freenessandpowerofhisgrace.Butall thiswhileadeafear isturnedtothescriptures,whichcryaloud,"Nofleshmustglory in itself:hethatgloriethmustgloryintheLord;'tisnotoftherunnerorwiller,butofGodwhoshewethmercy:hehathmercyonwhomhewill,andwhomhewillhehardneth:"Andifanymanreplytothis,hemusthearhisownnullity;Nay,butOmanwhoart thou?andGod'ssovereignty,Hathnotthepotterpowerovertheclay?thatsohemayfalldownastonishedatthegloryofGod,andcryout,ὦβάθος,"OhthedepthoftherichesbothofthewisdomandknowledgeofGod!howunsearchablearehisjudgments,andhis ways past finding out!" Indeed, according to the Remonstrants'doctrine(whichbottomsGod'selectiononman'sfaithandperseverance)thereisnoβάθοςatallinit,allisultimatelyresolvedintotheshallowwillofman;thereisnounsearchablenessoruntraceabledifficultyatallinit,allisplainandeasy,everyjotofitcarriesaclearnessandvisibleequity.Election being only God's decree to save believers, there is no morescrupleor intricacy in it, thantherewillbe inthe judicialproceedingatthelast judgment,whenall thingsshallbeasobvioustoeveryeye,as if

theywererepresentedinaseaofglass.Butif,accordingtotheapostle'sscope, we do consider the absolute sovereignty of God's will in thatexpression,"Hewillhavemercyonwhomhewill,andwhomhewillhehardeneth," there is a very glorious abyss in it, such as may justlyastonishusintoeternaladmiration.Oh,theheightsanddepthsofdivinelove! All the elect of Godmay here lose themselves in holymazes andtrances.MyGod!myGod! (may every one of them say)whyhast thouchosen me? I know, and not without wondering, that heaven is minethrough Christ, and Christ is mine through faith, and faith is minethroughtheelectionofgrace:butmyGod!myGod!whyhastthouchosenme?Iknowthat thybloodwasshed forme,and thySpirit is shed intome,andthygloryisreservedforme;andallthisoutoflove:butmyGod!my God! why hast thou loved me? Oh, that I could adore calling,justifying, glorifying grace, from the top of predestination! Thou hastlovedmebecausethouhastlovedme;thouhastchosenmebecausethouhastchosenme:evenso(holyFather!)becausesoitseemethgoodinthysight.

5.Havingdispatchedtheimpulsivecauseofelection,Iproceedtothelastthing, viz. inwhomGoddoth elect us; I answerwith the apostle, "GodchoosethusinChrist."(Eph.1:4.)Butbecausethesewordsarevariouslytaken, it is tobe consideredhowChristmaybe styled thepurchaserofelection; whether only quoad res in electione volitas el præparatas, oralsoquoadactumvolentis:towhichIanswer.

I. Affirmatively; Jesus Christ as God-man our glorious Mediator, didpurchase election, quoad res in electione volitas. All the church's graceandglory,sanctityandsalvation,faithandfruitionmustsinghosannahsand hallelujahs to him whose precious blood (more worth than athousandworlds) isthegloriouspriceofall these.God, inthedecreeofelection,didnotonlydesignthecommunicationofthesetohisownelect,butalsohediddesignthatcommunicationtobeinandthroughChrist.

2.Negatively;IconceivethatJesusChristasGod-manourMediatordidnotpurchaseelection,quoadactumvolentis:andthatforthesereasons.

1.Thatphrase[chosen inChrist,Eph.1:4.]dothnotevinceChrist tobethe cause of election; for in another place we are said to be chosen to

salvation ἐν ἁγιασμῷ Πνεύματος, in the sanctification of the Spirit, (2Thes.2:13.)Whichsanctificationisforallthat,notacausebutaneffectofelection.

2.Christwasdelivereduptodeath,ώρισμένῃβουλῇ,bythedeterminatecounselofGod(Acts2:23.)Firsthewasdeliveredβουλῇ,byacounselordecree of God; and if being delivered by God's decree, he merited thedecreeof election, thenGodmadeonedecree, thatChrist should comeandmeritthemakingofanother.Christourmediatorstandsinthemidstbetween God and man; but that he should stand so between the twodecreesofGod,asafruitoftheoneandacauseoftheother,seemsveryincongruous. But further, he was delivered ὡρισμένῃ βουλῇ, by thedeterminatecounselofGod, that is,byadecreeperfectlydesignativeofhis death and the fruits thereof, and in a special manner perfectlydesignativeofthoseindividualpersons,whoshouldhavegraceandgloryin and through him. If it be not so perfectly designative, how is it adeterminatecounsel?Ifitbesoperfectlydesignative,isnotthedecreeofelection at least included therein? Undoubtedly it is. Now thisdeterminatecounsel(whichisinclusiveofthedecreeofelection)wasnotmeritedbyChrist; forhewasdeliveredby it, anddidnotmerit thatbywhichhewasdelivered.

3. Christ came to do his Father's will, (Heb. 10:7,) all that he did andsufferedwasafaithfulness,τῷποιήσαντιαυτὸν,tohimthatmadehimamediator to do and suffer the same, (Heb. 3:2.) Now aliud est facerevoluntatemDeo,aliudfacerevoluntatemDei.ChristdidnotmakeanewwillinGod,butdothewillofGod:ifhehadmadeanewwillinGod,thenathisdeath therewasnotonlyapassion in the fleshofGod,but (as itmay seem) in theverywill ofGod too;whereforehenotmakinganewwillinGod,didnotmeritthedecreeofelection.Butfurther:howdidhedothewillofGod?Didhenotdoitbylayingdownhislifeforhissheep?(John10:15,)by redeemingapeopleoutofeverynation? (Rev.5:9,)bypurifyingtohimselfapeculiarpeople?(Tit.2:14,)bybringingmanysonsunto glory? (Heb. 2:10.) And what is all this but the executing of thedecreeof election?And ifChrist's errand into theworldwas to executeelection,thenhowdidhemeritit.

4. Godmight have exacted satisfaction from poor sinners in their own

persons, hewasnot bound to acceptpayment fromanother;whereforeChrist'sbloodandrighteousnessaremeritoriousasforus;notmerelybytheir intrinsical dignity, but by the divine acceptation; God receivingthemasonourbehalf.WhenceitclearlyappearsthatthedivinewilldothguidethemeritofChristinallitsprocurements;andhowthendoththemeritofChristguidethedivinewillinitseternalelection?Canitguideitsguide? Can it go before its leader? Surely that divine will which goesbeforethosemeritoriousprocurementsbyitsacceptation,dothnotfollowaftertheminitseternaldecrees.

5. The Father is the first person in the sacred Trinity, andworks fromhimself;theSonisthesecond,andworksfromtheFather.Thushetellsus, that he candonothing of himself butwhat he seeth theFather do,(John5:19.)AndinhisprayertohisFather,hesaith:"Thinetheywere,andthougavestthemme."(John.17:6.)Thinetheywerebyelection,andthougavestthemme,asthepeculiarpurchaseofmypassion.ButnowifChristbyhismeritsdofoundtheverydecreeofelection,isnottheorderofworkinginthesacredtrinityinverted?IsnottheSonthefirstoriginofour salvation? Doth not the Father, even in his eternal election, workfrom the Son?Might not the scripture rather have said, that the electwere given by the Son to the Father, than by the Father to the Son?Whereforetomeitseemsmostcongruoustosay,ThattheFather's lovelaid the first plot of our salvation, and then the Son's blood purchasedgraceandgloryforus.

Ishallshutupallwithananswertoanobjection.Thisthesis[thatChristdidnotmeritthedecreeofelection]seemstoabaseChrist,asifhewereameremediumfortheexecutingofelection;nay,tonullifyhismerits,forit supposes that God doth amare peccatores ad salutem etiam extraChristum, that God doth destinate eternal life to them, evenwithout aMediator:andthenwhatnecessityisthereatallofChrist'smerits?

Ianswer:FarbeitfromeverychristiantoabaseandnullifythemeritsofChrist; but (as I take it) the thesis aforesaid doth neither of these.NotabaseChristasameremediumunderthedecreeofelection;forthoughhemeritednotthedecreeofelection,yetmusthispraisebeeverglorious,andhisnameaboveeveryname; in thathe isboththegloriousheadofthe elect, and the meritorious fountain of all the blessings and good

thingsofelection.Ineternitytheelectarepredestinatedtobeconformedtohisimage,asthefirst-bornofall,andintimetheyarecalled,justified,sanctified, and glorified in and through him, as the purchaser of all.Neither doth he vilify Christ, who calls him the grandmedium for theexecutingofelection:theapostlecriesupChristbythoseglorioustitles,"Theheadofthechurch,thebeginning,thefirst-bornfromthedead,onewho hath the primacy or preeminence in all things," (Col. 1:18), yetimmediately after puts all under the Father's εὐδόκησε, (verse 19.)Hisdecree or good pleasure did preordain and direct all.Neither doth thisthesisnullify themeritsofChrist; for theseconsistnot inprocuringthedecree of election, but in procuring grace and glory; and these heprocured,thoughnotthedecreeitself.Neitherdothitatallfollow,that,ifChristmeritednot theverydecree, thenGoddothamarepeccatoresadsalutem extra Christum, or destinate eternal life to them without amediator.ForseeingChrist ispredestinated tobe theheadof theelect,and the fountain of all grace and glory unto them; and the elect arepredestinatedtobethebodyofChrist,andtoreceiveallgraceandgloryinandthroughhim;andboththesepredestinationsaresimultaneousinthe heart of God, and framed together in the same instant of eternity.There isnot,norcannotbe,anycolouratall tosay, thatGoddoth lovesinners extra Christum, or destinate eternal life to them without amediator. When God in free election resolves with himself, suchindividual persons shall, by an effectual call, be united to Christ asmembersofhisbody,andbeingsuch,shallbewashedinhisblood,filledwithhisSpirit,andat lastcrownedwithhiseverlastingsalvation;whenheresolves,everygrainshallcomethroughJoseph'shands,everyparticleofgrace,everyincomeoftheHolySpirit,everyglimpseofdivinefavour,everybeamofglory inheaven, shallpass throughJesusChrist'shands;nay,throughhisveryheart-bloodandcrucifiedfleshuntotheelect,DothhenowlovethemextraChristum?Dothheyetdestinatethemtoeternallifewithout amediator?Undoubtedly he dothnot. If therefore you askme, what necessity there is of Christ's merits, I must answer, that allgrace and glory, sanctity and salvation, faith and fruition are therebypurchasedandprocuredfortheelect.Thepurefountainofelectionrisesof itself in thewill ofGod, but the gracious streams thereof issue forththroughthebleedingwoundsofChrist.

CHAPTERV:OFGOD'SDECREEOFREPROBATION,ASTOUCHINGMEN

HAVINGtreatedofthedecreeofelection,asrespectiveofmen;Iproceedtothedecreeofreprobation,asitrelatestothem.Intheoldtestamentwefind רַחָב which is opposed to the Septuagint rendered byἀποδοκιμάζει,and importingasmuchas reprobare, to reprobateor reject. In thenewtestament we have ἀδόκἰμος, importing a rejectaneous or disallowedperson, and ratherpointingoutman's state thanGod's act.But topassover the word; reprobation is that eternal decree of God whereby hepurposes in himself not to give grace and glory to some individualpersonslyinginthemassofhumancorruption,buttoleavethemtofinalsin, and for the same to punish them with eternal damnation. In thisdecreethedivinewillhath,asImaysosay,atripleact:for

1. It purposes, not to give grace and glory to somepersons, and this iscalledamongdivines,PreteritionorNon-election;andisofallothersthemost proper act of reprobation, as it stands in opposition to election.Hencereprobatesarecalledtheοἱλοιποὶ,restorresidue,inoppositiontotheelect,(Rom.11:7.)thenunquamnoti,orneverknown,(Matt.7:23.)inopposition to the fore-known; and the not written in the book of life,(Rev.13:8.)inoppositiontothewrittenones,whosenamesareenrolledinheaven.

2.Itpurposesto leavethemtofinalsin.Isayfinalsin; forGodpermitssin even in the elect, but final sin only in the reprobate. Thus Godsufferedthenationstowalkintheirownways,(Acts14:16.)andtherebygave thempereundi licentiam.Thushehardenethwhomhewill, (Rom.9:18.) and hardening in that place imports a not giving the mollifyinggracesoffaithandrepentance,andwithalapermissionoffinalsininthereprobate; for it is set inopposition to thatmercywhichbestows thosemollifyinggraces,andtherebypreventsfinalsinintheelect.

3. Itpurposes topunishthemwitheternaldamnationfor theirsin;and

thisisstyledamongdivines,pre-damnation,orpositivereprobation.Andhencereprobatesaresaidtobevesselsofwrath, (Rom.9:22.)madeforthedayofevil,(Prov.16:4.)andofoldordainedtocondemnation,(Jude,ver. 4.) In the original we have οἱ, πάλαι προγεγραμμὲνοι εἰς τοῦτο τὸκρῖμα, of old fore-written or registered to this condemnation; fore-written, not, as somewouldhave it, in scripture prophecies, but in theeternaldecreeofGod;theordainedeventwhereofisnotablypointedoutby the εἰς in the text. To say that men are fore-written in a decree tocondemnation is very proper, but to say that they are forewritten in aprophecy tocondemnation, isvery incongruous; foraprophecy isofanevent,andnottoitasadecreeis.InthatplacewhereitissaidthatChristπροεγράφη, (Gal, 3:1), προεγράφη imports not a decree, but a settingforth or lively painting out of Christ; for there is no εἰς at all as in theformer text, but οἷς κατʼ ὀφθαλμοὺς, to whom before the eyes JesusChristwas set forth. But the plainmeaning of the former, text is, theyweredecreedtothiscondemnation,viz.tospiritualjudgments(whichtheτοῦτοspeciallypointsat)andbyconsequencetoeternaldamnationalso.

NowtouchingthistripleactofreprobationIshallenquire,

1.Whoistheauthorthereof?

2.Whatarethethingsdecreedtherein?

3.Towhomthosethingsaredecreed?

4.Whatistheimpulsivecausethereof?

1.Whoistheauthorthereof?EventhesamegreatGodwhoistheauthorofelection;he,whochoosessome,passesbyothers;he,whohathmercyonsome,hardensothers.Graceandgloryareathisdisposal;thekeysofheavenandhellareinhishandsalone.Insomehepreventsfinalsin,bythemollifyinggracesoffaithandrepentance;othersheleavestofinalsin,actual or at least original. Some he raises up out of the hell of theircorruptionintoaheavenofglory;othershetumblesdownfromonehellto another, from the hell of iniquity to the hell of misery. This is theAlmightypotter,who,outofthesamelumpofcorruptedmankind,makesone vessel to honour, and another to dishonour: and all the while the

earthen pitchermust not strivewith hisMaker, or say,Why hast thoumademethus?butratherhastendownintotheabyssofhisownnullityandpravity,andfromthenceadoretheinfiniteheightsofsovereigntyandequityinthedivinedecrees.

2.Whatarethethingsdecreedtherein?TheseIshallconsideraccordingtothetripleactthereof?

1.As for the firstactofpreteritionornon-election, the thingdecreed isthenotgivingofgraceandglorytothereprobates.

1.Itisthenotgivingofgraceuntothem.Notthatthereisapreteritionofthem as to all kind of grace; for reprobates may be Children of thekingdom, (Matth.8:12.)Called to themarriage supper, (Matth. 22:12.),andcoming,mayEatanddrink inChrist'spresence, (Luke13:26); theymaybeenlightenedandpartakersoftheHolyGhost,andtastethegoodword of God and the powers of the world to come, (Heb. 6:4, 5); and(which is a very high expression) they may be said ἐπίστευσαν εἰς τὸὅνομα, tobelieve in thenameofJesus, (John2:23.)But that there isapreteritionof themas to the τὰ κρείττονακαὶ ἐχομένασωτερίας, thosebetter things which accompany, and by a near contiguity touch uponsalvation, (Heb. 6:9) as to such a precious faith, love in incorruption,holinessoftruth,repentanceuntolife,realandthoroughconversion,asare found in the elect. There is not then a preterition as to all kind ofgrace,no,norallkindofpreteritionastosavinggrace;forGoddothwilltheconversionofreprobatesinadoublemanner.

1. God wills their conversion, Voluntate simplicis complacentiæ;Conversioneveninareprobatewouldmakejoyinheaven,itwouldbeτὸεὐάρεσον,gratefulandwell-pleasingtoGod; ifwebelievehimswearingbyhis life,hispleasureordelightis inthewickedman'sturning,(Ezek.33:11).Goddelightsinhisimage,whereveritbe.

2.GodwillstheirconversionVoluntatevirtualivelordinativâMediorum;fortherightunderstandingwhereofIshalllaydownfourthings.

1.Theproper end and tendencyof allmeans is to turnmenuntoGod: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? (Acts3:26.)Why did he preach, but that his hearersmight be saved? (John5:34.) Why did the apostle warn and teach every man, but to presentevery man perfect in Christ? (Col. 1:28.) John's baptism was εἰςμετάνοιαν, (Matth. 3:11). Church-censures were εἰς οἰκοδομὴν, (2 Cor.10:8.)EventhedeliveringtoSatanwasforthedestructionoftheflesh,(1Cor. 5:5.)Conversion is the true centre of themeans.Nay,without thesphere of the church, the true end and tendency of things is such, thatGod might be seen in every creature, (Rom. 1:20.) Sought and felt ineveryplace,(Acts17:27.)Witnessedineveryshower,(Acts14:17.)Fearedin the sea-bounding sand, (Jer. 5:22.)Humbledunder in every abasingprovidence,(Dan.5:22.)Turnedtoineveryjudgment,(Amos4:11).Inaword, the end and tendency of all God's works is thatmenmight fearbeforehim,(Eccles.3:14.)Thewholeworldisagreatordinance,asitisinitself,preachingforththepowerandgoodnessofGodwhomadeit;andasitistheunconsumedstageofsomanycryingsins,preachingforththeclemencyandmercyofGodwhosparesit,anddashesitnotdownaboutthesinner'sears.AllthegoodnessandforbearanceofGodleadsmentorepentance, (Rom. 2:4.) That piece of gospel [Whoso confesseth andforsakethhis sins shallhavemercy] seems legible inhispatience; for itmay be naturally and rationally concluded, that that God, who in hisclemency spares men though sinners, will in his mercy pardon themwhenrepentingandreturning.Thisisthetrueductandtendencyofhispatience,eventhatmenmightturnandrepent.

2.Thetendencyofthemeanstoconversionissuch,thatifmenundertheadministration thereof turn not unto God, the only reason lies withinthemselves, in theirowncorrupthearts. IfGodpurge,andmenarenotpurged,itisbecausethereislewdnessintheirfilthiness,(Ezek.24:13.)Ifhewouldgather, andmenarenot gathered, it is because theywillnot,(Matt. 23:37.) If he spread out his hands, and men come not in, it isbecause they are rebellious, (Isa. 65:2.) If he be patient and long-suffering, and they repent not, it is because of their hardness andimpenitentheart, (Rom.2:5.)Theapostlecalls thehereticalseducers inhistimeμετατιθέντες,suchasdidturnortransferthegraceofGodfromitstrueendorscope,Jud.5:4.Andwhatthoseseducersdiddoctrinally,thatdoall sinnerspractically; so far forthas they liveunder themeans

andturnnot,theydotherebytransferandremovethemeansfromtheirgenuineend.

3.Goddothbyaformaldecreewillthemeanswiththeirtendencies.Allordinancesaresealedbythedivinewill,andgooutinitsname,andarewhat they are from its ordination. Without this, means are no longermeans,butmereemptynamesandvainshadows.

4.OutofGod'sformaldecreeofthemeansdothresulthisvirtualwillofmen'sconversion.ThatGod,whodothformallywillthemeanswiththeirtendencies,evenuntoreprobates,dothvirtuallywill theirconversionasthetruescopeandendofthosemeans.Henceitissaid,thatChristwouldhavegatheredtheunbelievingjews,(Matth.23:37,)andGodwouldhaveallmentobesaved,(1Tim.2:4,)viz.inrespectofhisvirtualorordinativewill.HenceGodisbroughtin,wishing,Oh!thatthereweresuchaheartin them. (Deut. 5:29.) Oh! that thou hadst hearkened to mycommandments.(Isai.48:18.)Andwhatarethesewishes?Surelyallthediffusions of light, promulgations of laws, expansions of gospel grace,waitingsofdivinepatience,andstrivingsoftheHolySpiritare(asImaysosay)God'sOh'safterconversion, inasmuchastheyhaveatendencythereunto; and God in willing that tendency, doth virtually will men'sreturnalso.ExcellentisthatoflearnedAmes;"Deuseminenteretvirtualiquâdamrationeeatenusvultsalutemhominum,quatenusvocatipsosadsalutem." Thus with this virtual will God doth will the conversion ofreprobates. But then you will say, If so, God's will is frustrated; forreprobates are never actually converted. I answer, that God's formaldecree is only of themeanswith their tendencies; and therefore is notfrustrated,butfulfilled,intheactualexhibitionofsuchmeans.AndGod'svirtualwill(thoughitbeoftheconversionofreprobates)yetintheirnon-conversionisnotfrustrated,becauseitisnotanabsolutebutconditionalwill, nisi per ipsos steterit, unless their own voluntary corruption doimpede the effect; which in reprobates it always doth. But youwill yetreply,ThenGod'swill is conditional,andbyconsequence imperfect.Towhich I answer, with the judicious bishop Davenant, That volitionsmerelyconditionalagreenotwiththeperfectionofthedivinenature;forthat were to suspend God's will for a time, and then post purificatamconditionem, to make it become absolute. But mixtly-conditional

volitions,thatis,suchasaregroundedorsomeabsolutedecree,maybeallowed: as for example, thatmixed conditional decree, that if Cain orJudas believe they shall be saved, is grounded on that absolute decree,that whosoever believes shall be saved. Now this virtual will of theconversionofreprobatesisnotpurelyconditional,butmixtlyconditional,for it results out of God's absolute decree of the means with theirtendencies. Wherefore, notwithstanding these objections, I conclude,ThatGoddothvirtuallywilltheconversionofreprobates,sofarforthasthemeanshaveatendencythereunto.

These thingsbeing thus laiddown, I conceive that the thingdecreed inpreteritionornon-election, is thenotgivingorworkingsavinggraceorthoroughconversion inreprobates, insuchasure 'and insuperablewayasintheelect.Reprobateshavenotsuchintimatein-shining,efficaciousdrawing, law-engraving, and heart-opening and melting grace as theelect.And thisnot givingorworking conversion in suchaway, clasheswithneitheroftheaforesaidwills.Notwiththewillofcomplacence;forstill ifareprobatedidturnorconvert,heshouldbeacceptedwithGod,nor yet with the virtual or ordinative will of God, for still means aremeans,andordinancesareordinances,andtheirtrueendandtendencyistoturnmenuntoGod:Isaytheirtrueend,forthereisavastdifferencebetweenaninfallibleordinationofmeansfortheworkingofconversioninmen,andatrueordinationofmeansforthesamepurpose.Astotheelect, there isan infallibleordinationofmeansthereunto;andas to thereprobate, there is a true, thoughnot infallible,ordinationof the same.The perfection of the non-elect angels was truly ordinated to theirperseverance,butnotinfallibly.TheintegrityofAdamininnocencywastruly ordinated to his continuance in obedience, but not infallibly.Whereforenon-electionorpreterition,thoughitstandnotinconjunctionwith an infallible ordination, yet it carries no contradiction to a trueordinationof themeans.Notwithstanding thedecreeofnon-electionorpreterition,Godmaystillexpostulatewithareprobate,astheapostledidwiththeGalatians,Quiste impedivit?"Whohinderedyoufromobeyingthetruth?"(Gal.5:7.)Haveyounothadmanyawakeningsofconscience,thunderings from the fiery law, wooings from the gracious gospel,strivingsfromtheHolySpirit,andlongwaitingsofinfinitepatienceandforbearance;andallthesetodrawyoutorepentance?Andwhathindered

you from turning unto me? What, but your own perverse rebelliousheart?HowoftenhaveIcalledandyouwouldnothear?knockedandyouwould not open? moved and you would not stir? offered Christ andheaven and you I would not accept? And why would you not? Letconsciencesay,ifitwerenotforsomebaseindulgedlust,which,whenIhad searched after, you have hid it in the secret of your heart; when Ihave stript and laid itnakedbefore you, youhave sewed fig-leaves andcovered it;when Iwouldhave slainandcrucified it, youhave spared itand laid it in your bosom.Well, I can truly say, perditio tua ex te thydestructionisfromthyselfalone;itisnotbecausethouhadstnomeansofgrace;itisnotbecausethosemeanswerenotordinatedtothyconversion;itisnotbecausethyconversionshouldnothavebeenacceptedwithme;no,'tismerelyfromthyvoluntarycorruption.

2. Another thing decreed in preterition is the not-giving of glory untoreprobates. But this is not such a not-giving, as if Godwould upon noterms at all give glory unto them: no; for the promise [whosoeverbelieveth shall be saved] doth both import God's will, and extend ingeneraltoall,reprobatesaswellasothers;butitisanot-givingglorytothem in such a sure infallible way as to the elect. Heaven is seriouslyofferedtothereprobates,andofferedupontheverysametermsastotheelect;buthereliesthedifference:Godgivesspecialeffectualgracetotheelect, clothes them in the fine linenof righteousness,makes themmeetfortheinheritanceinlight,(Col.1:12.)worksthemforthisverything,(2Cor. 5:5.) and at last causes them to arrive safe at heaven.But thushedealsnotwithreprobates;forheleavesthemwithoutthateffectualgracewhichinfalliblyleadstoglory.

2.Astothesecondactofreprobation,viz.,thepermissionoffinalsin,thethingdecreedisdouble.

1.Thepermissionofsininreprobates.

2.Thepermissionofthefinalityofsin.

1.Thepermissionofsininthemisdecreed.Nowwhatisthispermission?Itisnotanethicalpermission,asiftheymightsinbyalaw;forthisweretounsinsin.Itisnotameredreamingspeculation,asthesleepersuffered

taresamongthewheat;fordivineprovidenceneverslumbersnorsleeps.It isneitherasimplenolition, for thenGodwouldhindersinfulactionsfromcomingintobeing,noryetasimplevolition,forthenGodshouldbethe cause and author of sin. It is not such a permission of sin, as ifreprobateshadnoremorasatallintheirsinning,foreverybeamoflight,item in conscience, rod of affliction, striving of the Holy Spirit, andparticleofholymeansisakindofimpedimentcastintheirperverseway.ButpermissionisanactofprovidenceissuingforthfromGod,notasheis a righteous legislator, but as he is the supreme rector and provisor,moderating in all events. Hence the scripture owns God's mission inJoseph's sale. (Gen. 45:5.) God's commission in Ahab's seduction. (1Kings 22:22.) God's bidding in Shimei's cursing, (2 Sam. 16:11), andGod's hand and counsel in Christ's crucifixion. (Acts 4:28.) Moreparticularly, it is such an act of providence as carries with it, first, anadministration of such objects and circumstances, which are good inthemselves;yetoccasionally,likeAchan'sgoldenwedge,drawoutmen'scorruptionintoact;thenasuspensionornondonationofsuchgraceandmeansaswouldeffectuallyandde factoprevent thecommissionof sin:nextanactualconcurrenceoftheHolyOnetothematerialactorentityofsin,thoughnotintheleastmeasuretotheantomyorsinfulnessthereof;andwithalaboundingsininitsmeasureandduration,andorderingsintohisownglory.ThusGodpermits sin,andpermits it volent, fornonewill say that he doth it nolent; therefore, all must say, that he doth itvolent.Andinallthis,neithercanthereprobatecryoutofhardmeasure,for in the samemannerGod permits the sins of the elect: nor can theleastblotlightupontheHolyOne,forwhichofallthesemayhenotjustlydo?May not hemarshal objects? Then hemay do nothing in his ownworld,notsomuchasproclaimhislaw,forsinwilltakeoccasionthereby.No,norhisgospelneither,forgracewillbeturnedintowantonness.Maynothesuspendhisefficaciousgrace?Thengraceisnothisown;butifitbe,bywhatlawisheboundtogiveit?Iftherebenosuchlaw,whymayhenot suspend it?But if there be, how canhe permit sin, seeinghe isbound to give such grace as will actually prevent it? But you will say,permissionisnosuchsuspensionofgrace,butaleavingamaninmanuconsiliisui,adimissionofhimtohisowngeniusandfreewill;ifso,thenhow doth God hinder sin? Doth He in hindering sin, offer violence toman'sliberty,asinpermittingit,heleaveshimthereunto?Surely,ifGod

hinderit,itmustbebysomekindofgraceorother;andtherefore,ifhepermitit,itmustbebysomesuspensionofgrace,ornotatall.Buttogoon.Maynotheconcurtothematerialactofsin?Thenhowmuchmotionis there independent from the first mover? How much entity is thereindependentfromtheBeingofbeings?Maynotalsothegreatclockoftheworld stand alone without the everlasting arms, and all the creature-wheelsthereingoalone,withoutanytouchofprovidence?Lastly,ifGoddidnotbindsin,wouldnotthatmoralmonstersoondevourallreligionandhumanity?And ifhedidnotorder it tohisownglory,howshouldlightcomeoutofdarkness,andorderoutofconfusions?Inaword:Godin great wisdom permits the folly of sin; in providential power theweaknessthereof;andinunspottedpuritythepollutionsthereof.

2.Thesecondthingdecreed,isthepermissionofsin'sfinality;andthisisthecriticaldifferencebetweentheelectandreprobate.Godpermitssininthe elect, but sin's finality only in the reprobate. Now how doth Godpermit sin's finality, but by that blinding and hardening of reprobates,which is so frequent in scripture? But how doth he blind and hardenthem? Not by infusing the least drop of malice into their hearts: no,darknessmaysoonerissuefromthesun,thanblindnessfromtheFatheroflights;anddroughtmaysoonerissuefromthesea,thanhardnessfromtheFatherofmercies:buthedothitinadoublemanner.

1. Deserendo, or by way of negation. Dicitur Deus, saith St. Austin,excæcare quando non illuminat, indurare quando non emollit. Everyreprobateisbornwithaveiluponhiseyes,andastoneinhisheart;andinthatconditionGodleaveshim,notimpartingtohimsuchenlighteningand mollifying grace as he doth unto the elect. Not such enlighteninggrace;andhencereprobatesarecalledblindedones,(Rom.9:7.)norsuchmollifyinggrace,andhencetheyarecalledhardenedones,(Rom.9:18.)In this negative blinding and hardening, doth properly and formallyconsistthepermissionoffinalsin.ForasGoddothimpedefinalsinintheelect,by irradiatingandsoftening thembyhisgrace, sohedothpermitfinalsininthereprobatebynotirradiatingandsofteningthemthereby.

2.Judicando;orbywayofpenalinfliction.Aftermanyrebellionsagainstlight,Godat lastgivesmenuptoareprobatemind,voidofallspiritualjudgment;toafatheart,voidofallspiritualsense;toaspiritofslumber,

suchaswakesnotundertheloudcallsandroaringjudgmentsofheaven;toaπύρωσις,abrawnyhardnessandsenselessobduration,suchasfeelsnothing,nonottheweightymountainsofsinandwrathlyingonthesoul.AndthishedothpartlybyatraditiontoSatan,whorulesindarknessandhardness,andhathawonderfularttopromoteandaggravateboththeseinthechildrenofdisobedience;partlybyagivingthemuptotheirownlusts,whicharethemostintimatedevilsofall,andbydegreesputouttheeyes,andobstinatetheheartsofmen;partlybypresentingsuchobjectsas occasionally prove snares and stumbling blocks to them. Hence wefind in scripture an ensnaring table, (Psal. 69:22,) a destroyingprosperity, (Prov. 1:32,) a sin-irritating law, (Rom. 7:8,) a death-savouring gospel, (2 Cor. 2:16,) an enraging adversity, such as makesthem like a wild bull in a net, (Isai. 51:20,) with many more likeprovidences, which occasionally harden and blind men into furtherdegreesofsinandwickedness.Nowthisjudicialhardeningandblindingisneither tobe found inall reprobates,but in thegrandrebels;noryetonly in reprobates, but in the elect, at least some of them.Hence thatoutcry, "O Lord! why hast thou made us to err from thy ways, andhardened our hearts from thy fear?" (Isai. 63:17.) Only here is thedifference;thisjudicialblindingandhardeningintheelectisbutpartial;alltheholylightisnotout,allspiritualtendernessisnotgone.Whereforein that place they groan after a return; but in the reprobate it ismoretotal.Again, in theelect it isbut fora time; throughauxiliarygrace theclosed eyeswill open again, the stony heartwillmelt again: but in thereprobate it is final, the darkness is upon them till they come to utterdarkness, the stone is in them till they come to hellish obstinacy.Wherefore in them it is a kind of sealing up of damnation. Negativeblindingandhardeningsufficestothepermissionoffinalsin,butjudicialisanearnestoffinalperdition.

3. As to the third act of reprobation, the thing decreed is eternaldamnation; 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 dothactuallycondemnthemintime,andbothreasontellsus,thatwhatsoeverGoddoth,eveninhisjudgments,hedothitvolent;andscripturetellsus,thatwhatsoeverhedoth,hedoth itaccording to thecounselofhisownwill;wherefore both assure us that there is such a decree.But youwill

say, doth not that promise [whosoever believeth shall be saved] bothimportGod'swill,andextendeventoreprobates,andhowthencanGoddecree theirdamnation?Whichwaycanboth thesewillsstandtogetherintheheartofGod?Ianswer:ItistruethatthepromisedothbothimportGod's will, and extend to reprobates; nevertheless it very well consistswith the decree of damnation, and this will appear by a doubledistinction.

1. Let us distinguish the decrees of God: some of them are merelyproductive of truths, others aredefinitive of thingswhich shall actuallyexist. The first are accomplished in connexions, the last in events. Toclear it by scripture instances: thedecree, thatDavid shouldbekingofIsrael,wasdefinitiveof a thing;but thedecree, that if Saulobeyed,hiskingdom should have continued, (1 Sam. 13:13,) is but productive of atruth. Thedecree thatDavid shouldnot be deliveredup by themen ofKeilah,wasdefinitiveofathing;butthedecree,thatifhehadstaidtheretheywouldhavedeliveredhimup,(1Sam.23:12,)wasbutproductiveofatruth.Thedecree,thatJerusalemshouldbeburntwithfire,wasdefinitiveof a thing; but the decree, that if Zedekiah did go forth to the king ofBabylon it should not be burnt, (Jer. 38:17,) was but productive of atruth.Moreover,thattherearedecreesdefinitiveofthings, isprovedbytheevents; that therearedecreesproductiveof truths, isprovedby theconnexions;iftherebenosuchconnexions,howistheScriptureverified?but if there be, how are these things connected? There is no naturalconnexionbetweenSaul'sobedienceandhiscrown;David'sstay,andtheKeilites treachery; Zedekiah's out-going, and Jerusalem's firing:whereforetheseconnexionsdoflowoutofGod'sdecreesasproductiveoftruths.Now,toapplythisdistinctiontoourpresentpurpose:Thedecreeof damning the reprobate for final sin is definitive of a thing; but thedecreeimportedinthegeneralpromise,isbutproductiveofatruth,viz.,Thatthereisanuniversalconnexionbetweenfaithandsalvation;suchaconnexion,thatreprobatesthemselves,ifbelievers,shouldbesaved.Nowthesetwodecreesmayverywellstandtogether;fordecreesdefinitiveofevents, contradict not decrees productive of truths, unless the event intheonedecree contradict the truth in theother.Wherefore if (which isnot)therewereadecreeofdamningreprobates,whethertheydidbelieveornot,itcouldnotstandwiththegeneralpromise;fortheeventofthat

decreewouldcontradictthetruthofthepromise.Butthedecree(suchasindeeditis)ofdamningreprobatesforfinalsin,maywellconsistwiththegeneralpromise;fortheeventofthatdecreenowaycrossesthetruthofthepromise.Reprobatesaredamnedforfinalsin,thatistheeventofonedecree; and reprobates, if believers, shall be saved; that is the truth ofanother:bothwhichmaywellconsisttogether.

2. Let usdistinguish the objects of thesedecrees; the objects standnotunderthesamequalificationsastobothofthem.Thedecreeofsalvationupon gospel terms respects men as lapsed sinners; but the decree ofeverlastingdamnationrespectsthemasfinalsinners;andsothereisnoinconsistencybetweenthem.

Thusmuch,bywayofanswertotheobjection:yetwithal,beforeIpassonto the next thing, sufferme a little to stand and adore the stupendousabyssofthedivinedecrees.Theelectarriveatheaven,yetbythewayseehellflaminginthethreatening:thereprobatesinktohell,yetbythewayseeheavenopeninginthepromise.Theelectcannot liveanddie insin,buttheywillbesubgladio;thereprobatescannotrepentandreturn,buttheywillbesubcorona.Tremble,workandwatch,Osaints,fortheHolyOnethundersoutfromheaveninthatsacredsentence,"Ifyouliveafterthe flesh you shall die." Repent, return and believe, O sinners! for thedivinephilanthropywoosyouinthoserealundissembledoffersofmercy,"Whosoever believes shall be saved;Whosoever forsakes his sins shallfindmercy."Here,Ohere, isπολυποίκιλοςσοφία, themanifoldwisdomofGod;afitreservefortheapocalypseofthejudgmentday,whoseclearlightwilldisplaythesewonderfulconsistenciesbeforemenandangels.

3. Having dispatched the things decreed in reprobation, I proceed tospeakofthepersonstowhomthesethingsaredecreed;andhereIshallconsider—

1.Whattheyareforquantity.

2.Whattheyareforquality.

1.What are they for quantity? They are certain individual persons. Assomecertain individualpersonsarechosen, soothersarepassedby;as

somearebynameinthebookoflife,soothersarebynameleftoutofit.There is a great difference between the reprobation of sin and thereprobationofsinners:thereprobationofsinissuesfromthesanctityandholiness of God's will; but the reprobation of sinners issues from thesovereigntyand justice thereof.The reprobationof sin isuniversal, andwithoutanydistinctionofpersons;Godhatessinwhereeveritbe,beitinhis own beloved Jedidiah's; it is an abominable thing, such as his soulabhors:butthereprobationofsinnersisparticular;Esau,andnotJacob,washated;Judas,andnotPeter,wasasonofperdition.Indeed,hethatdenies particular reprobation, must by necessary consequence denyparticular election; and he that asserts an election of some individualpersons,doth,ineodemrationissigno,assertareprobationofothers.

2.Whataretheyforquality?Ianswerintwoparticulars.

1.Reprobation, as to the first and second acts thereof, viz., preterition,andpermissionof final sin, respects themas lying in thecorruptmass.Thisappearsbythosenamesandtitleswherebyreprobationisset forthand described in Scripture; there it is hatred, andGod hates none butsinners; it is hardening, and God hardens none but such as are in acorruptestate;itisabjectionorcastingaway,andGoddothnotcastawayan upright one, or aman standing in integrity; it is, not knowing, andGodknowsandapproveseverysinlesscreature;itis,notshewingmercy,and that supposesmen to lie in a state ofmisery, or else they are notcapable of mercy, or the denial thereof. Wherefore I conceive that inpreterition,andpermissionoffinalsin,menareconsideredaslyinginacorruptandundonecondition.

2. Reprobation, as to its third act, viz. the decreeing of damnation,respects them as final sinners. It is true, every sin, as sin, is in itselfintrinsicallymeritoriousofdamnation;butthroughgospelgraceinJesusChrist,nosinbutsuchasisfinal,dothactuallyproducedamnation.Godcondemnsnonebutforfinalsin,anddecreestocondemnnonebutforit.Thosevesselsofwrathκατηρτισμέναεἰςαπώλειαν,fittedtodestruction,(Rom. 9:22.) are, as I take it, final sinners only. Great sinnersmay bevesselsofmercy,andrepentuntolifeeternal;butfinalsinnersarevesselsofwrathandfittedtodestruction.Godswearsbyhislife,thathehathnopleasureinthedeathofthewicked,(Ezek.33:11.)notunlesshebeafinal

sinner,inwhomthereisnotrueturningorrepenting:notinsuchawayastoleavenoplaceorroomatallforconversion;forthesinnersturnisinthetextopposedtohisdeath,andopposedasathingmoredesirabletoGodthanhisdeath.Shouldthedecreeofdamnationobjectivelyterminateon a sinner, merely as a sinner, there could be no place or room forrepentance;butifitterminateonhimasafinalsinner,thereisnosuchobstructionatall.WhereforeIconceive,thatasGodcondemnsnonebutfor final sin, so he decrees to condemn none but for the same; and byconsequence,thatdecreerespectsthemasfinalsinners,thatis,theyarefirst considered as final sinners, and then the decree of damnationterminatesonthem.

Object. But here an objectionmeetsme;God condemnsnone but finalsinners,anddecreestocondemnnonebutsuch;yethenceitfollowsnot,thatthedecreeofdamnationrespectsthemasfinalsinners,orthattheywereconsideredassuchantecedentlytothatdecree:forGodsavesnonebutfinalbelievers,anddecreestosavenonebutsuch;yetfromthenceitfollowsnot,thatthedecreeofsalvationrespectsthemasfinalbelievers,orthattheywereconsideredassuchantecedentlytothatdecree:for,ashathbeenlaiddownbefore,faithandsalvationarecomprisedinoneandthe same decree; and therefore there is no antecedency of faith tosalvationintheverydecree,butonlyintheexecutionthereof.

Ans.TowhichobjectionIanswer,Thatbetweenthetwocasesthereisatriple difference, which, if considered, will make it appear that theconsequencewhichfailsintheonecasedothholdgoodintheother.

1.Thesetwopropositions[Goddecreestosavenonebut finalbelievers,and God decrees to damn none but final sinners] must be taken in adifferent meaning. When we say God decrees to save none but finalbelievers, the meaning is not, final believers so preconsideredantecedentlytothatdecree,forfaithandsalvationarecomprisedinonedecree;butfinalbelieverssotobemadebyforceofthatdecree.ButwhenwesayGoddecrees todamnnonebut finalsinners, themeaning isnotfinalsinnerssotobemadebyforceofthatdecree,forGod'sdecreemakesnomanafinalsinner,butfinalsinnerssopreconsideredantecedentlytothatdecree;wherefore,fromthatproposition,[Goddecreestosavenonebut final believers,] it cannot be concluded that the decree of salvation

respects themas final believers, but (becauseof thedifferentmeaning)from that other proposition, [God decrees to damn none but finalsinners,] it may be rightly concluded, that the decree of damnationrespectsthemasfinalsinners.

2.There is an immediate contactbetweengrace andglory;hence thesetwomayveryaptlybecomprisedinonedecree,andifso,finalfaithisnotpreconsidered to the decree of salvation; but between preterition orpermissionofsinanddamnationthere isno immediatecontact, for theactofthecreature,evenhisfinalsin,comesbetween:hencepreteritionorpermission and damnation cannot, according to our understanding, becongruouslycomprised inonedecree,but indistinctdecrees;and if so,finalsinispreconsideredtothedecreeofdamnation.Fornosoonerdoththe decree of preterition and permission pass in the divine will, buttherein, as in a glass, there is a prescience of final sin, and thereuponpassesthedecreeofdamnation.Butyouwillsay,Neitheristheresuchanimmediatecontactbetweengraceandgloryasyouassert,forbetweenthedonationofgraceandglory theactof thecreature,viz. final faith,dothintervene.Ianswer;Itistrueitdothintervene,butasafruitoreffectofthatdonation,itdothintervene,butthatdonationhathacausalinfluenceandattingencyintothecreature'sactanditsperseverance;wherefore,itsointervenes,asnottobreaktheimmediatecontactintheleastmeasure.Butbetweenpreteritionorpermissionanddamnation,thecreature'sact,viz.finalsin,dothintervene,notasaneffectofpreteritionorpermission,butasafruitofman'scorruptedanddepravedwill,andthatinterventioncannotstandwithanimmediatecontact.Wherefore,therebeingdistinctdecrees,firstpreteritionandpermissionaredecreed,andthen,upontheprescienceoffinalsin,damnation.

3.Thethirddifferenceisthatoftheapostle;"Thewagesofsinisdeath,butthegiftofGodiseternal lifethroughJesusChristourLord."(Rom.6:23.)Eternallifeisagiftfreelygiven,thereforetheconsiderationoffinalfaithisnotapre-requisitetothedecreeofsalvation,butdeathiswagesexacted by the intrinsicalmerit of sin, and paid only to a final sinner;therefore,theconsiderationoffinalsinisaprerequisitetothedecreeofdamnation;withoutthatconsiderationIseenothowitcanbedecreedaswages. But you will say, Is not eternal life also a reward of faith and

holiness? and how then can that be decreed as a reward without apreconsiderationof these? I answer,Eternal life is a reward, but it is areward of pure grace, it is grace upon grace, glorifying grace uponsanctifying; therefore, to the decreeing thereof, as a reward, it sufficesthat it be decreed to believers and saints. Not believers and saints sopreconsideredtothatdecree, forgraceandglory,beingbothmeregifts,andgiftsofimmediatecontact,arecomprisedinonedecree,butbelieversandsaintssotobemadebyforceofthatdecree,andsotobemadebeforethey wear the crown. This is enough in the decreeing of a reward sopurelygratuitous.Butineternaldeaththereisnothingatallgratuitous;allismerewagesandpayforsin,sindothreallyandintrinsicallymeritit.Whereforeeternaldeath,assuchwages,isdecreedonlytofinalsinners.NotfinalsinnerssotobemadebyforceofGod'sdecree,forthatmakesnomanafinalsinner;butfinalsinnerssopreconsideredtothedecreeofdamnation: for, without that preconsideration, it is not, as I conceive,decreeableaswagesorpaydueuntothem.

To shut up this point in a word. Reprobation, as to the decree ofpreteritionandpermission,respectsmenaslapsedsinners:andastothedecreeofdamnation,respectsthemasfinalsinners.

4.Whatistheimpulsivecauseofreprobation?TowhichImakeanswer.

1.As for thedecreeofpreteritionandpermissionof finalsin, it is fromGod's will, as cloathed with supreme sovereignty. God passeth by andhardenethwhomhewill.Thisappearsintwoparticulars.

1.First,Goddothnotgivesomuchasthegospel-meansuntosomemen.Hesufferedallnationstowalkintheirownways.(Acts14:16.)Somesinand perish without law or gospel; all the law they have is the darkglimmering of nature, and all the gospel they have is the patience andgoodness of God leading to repentance. The sun, moon and stars aredividedtoallnations,(Deut.4:19,)butJesusChrist,asunofinfinitelightandlustre,shinesinanarrowercompassontheearththanthefinitesun;themoon is lesser than the earth, the visible church than theworld ofmen. The apostles, those stars of light, must not shine in Asia andBithynia. (Acts 16:6, 7.) By what way is this evangelical light parted?Surelybythedivinewillalone;thedifferenceisnotfromtheworthiness

orunworthinessofmen:forthoseinAsiaandBithyniawereasgoodasothers.Christwasmanifested toa thief, andnot toaSocratesorPlato.Rebellious Israel hath the light of the word in it, and a more flexiblenation, which would hearken thereunto, wants it. (Ezek. 3:6, 7.)Impenitent Corazin and Bethsaida have a visible Deity before them inChrist'smiracles,whenpoorTyreandSidon,muchnearertorepentance,hathitnot.(Matth.11:21.)InallwhichthesovereignwillofGodistobeadored;forthatisitwhichdividethbetweenthelightandthedarkness.

2.Inthevisiblechurch,theorbofgospellight,Goddothnotgivesavinggraceuntoall.Itistrue,themercyofGodissoimmense,thatallthesinsofmen are but as the drop of the bucket to it; the blood of God is someritorious,thatallthecrimsoncrimesintheworldareasnothingtoit;andtheSpiritofGodissoalmighty,thatall thechainsofhardnessandunbelief falloffbeforehisconvertinggrace.Nevertheless, this immensemercydothnotpardonall;thismeritoriousblooddothnotwashall;northis almighty Spirit doth not convert all unto God. Oh, the wonderfulabyssofthedivine,counsel!Allmennaturallylieinbloodypollution,andGodsaithtoone,Live!andnottoanother.Allare,asitwere,oneentirerockofobstinacyagainstGod;andhecallsAbraham'schildrenoutofonepartoftherock,andleavesalltheresttoberockstill.Allaredeadinsinsand trespasses, nay, and sealed up in their graves with a stone ofhardnessandunbelief;andonegrave-stoneisrolledaway,andthedeadunderitraisedupbyalmightygrace,andnotanother.Externalrevelationis all over the church;why is not the inwardholy unction so, too?Thegospelsoundsineveryear;whydonotallhear,andlearnoftheFather?The gospel calls, and knocks at every door; why are not thedemonstrations of the Spirit, and the drawings of the Father in everyheart?Thegospelsaysingeneral,Whosoeverwill,maytakethewateroflife freely;whydothnotGodwork thewill in all?Whyare anydimissiliberoarbitrio,lefttothemiserableservitudeoftheirownfreewill?Herethere isnootherresolutionbutthatof theapostle,"Hewillhavemercyon whom he will have mercy, and whom he will he hardeneth;" andbeyondthiswecanonlywonder,andinquodammentisexcessucryout,Oh, the depth! Cur hoc illi operetur, saith St. Austin, illi non operetur,metuentem me et trementem judicia ejus inscrutabilia etincomprehensibilianolointerroges,quiaquodlegocredoetrevereor,non

autemdiscutio.And,NedicasDeo interrogando,Quæestvoluntas tua?sed tremendo, fiat voluntas tua. And again; Posset Deus, saith he ofwicked men, ipsorum voluntatem in bonum convertere, quoniamOmnipotens est; posset planè, cur ergo non fecit? quia noluit; curnoluerit? penès ipsum est. If there were anything extra Deummovinghim to the decree of preterition and permission, it must needs be sin,eitheroriginaloractual,or final impenitencyand infidelity therein;butnone of all thesemovedGod thereunto: not original sin, for this is thecommonbloodwhereinallmen,electaswellasreprobate,liebynature.AndthisisSt.Ambrose'sMirum,touchinginfants;Ubiactiononoffendit,ubiarbitriumnonresistit,ubieademmiseria,similis imbecillitas,causacommunis est, non unum esse de tanta parilitate judicem; qualesreprobat abdicatio, tales adoptat electio. Indeed, original sinmakes allmen reprobable; for all are by nature children of wrath, transgressorsfrom the womb, an unclean and corrupt seed, lying in bloody andabominablepollution,fitandworthytobeputawayfromtheHolyOneasdross,andforevertobecastoutintoutterdarkness;butitmakesnomanareprobate;fortheelectareasdeepinthisfilthymireasothers.Noryetdothactualsindoit;forJacobwaslovedandEsauhatedbeforetheyhaddonegoodorevil.ArtaxerxesdecreedthatJerusalemshouldnotbebuiltagain, because upon search of his records he found that it had been arebellious city, (Ezra, 4:19, 21.) ShouldGodhave foundedhisdecreeofpreteritionandnon-electiononaprescienceofhumanrebellion,theholycity of the church had never been built, nor the divine image everrepaired therein: allmenhad eternally lay as SodomandGomorrah inthe dust and rubbish of Adam's fall, with a line of spiritual confusionstretcheduponthem.Whoistherethatlives,andsinsnot?Whatmanonearthhathnotrebelled,andvexedGod'sHolySpirit?Evenlittle infantsrebelled in voluntate Adæ; and besides, Imbecillitas membroruminfantilium innocens est, non animus infantium.Neither yet doth finalimpenitency and infidelity do it; for there is no final impenitency andinfidelitybutsuchasispermitted;—andpermitteditisnot,butoutofthedecree of preterition and permission; wherefore that decree cannot becausedthereby.Final impenitencyandinfidelitymaybeconsideredtwoways;eitherasbeinginactualexistence,orelseasforeseenbythedivineprescience; but neitherway doth it cause the decree of preterition andpermission,butpresupposethesame.Notasitisinactualexistence;for

final impenitency and infidelity come into being after permission, andpermission flows out of the decree; wherefore final impenitency andinfidelitycomingafterpermission,arenotthecauseofthedecreeoutofwhich permission doth issue. Nor yet as it is foreseen by the divineprescience;forthedecreeofpreteritionandpermissionisthatveryglasswhereinfinalimpenitencyandinfidelityareforeseen:forhadGodmadenodecreeofpreteritionandpermission,hehadseenallmenrepentingandbelieving,asthefruitofhiseffectualgraceuntoall;hadhemadethatdecree universally touching all, he had seen no man repenting andbelieving.Whereforefinalimpenitencyandinfidelity,asforeseen,donotcausebutpresupposethedecree.Inaword;Iconclude,thatthedecreeofpreterition and permission dothmerely depend upon the supreme andsovereignwillofGod.Neitheristhereanycolourof injusticeinallthis;for.

1.Non-electio (asSuarezhath it)nonestpæna,utculpamprærequirat;sed est quædam negatio gratuiti beneficii, quod Deus ut supremusDominusnegarepotest.Godmaydowhathewillwithhisown;election(theprimumindebitum)isGod'sown,thereforehemaypassbywhomhepleaseth: the Holy Spirit (the fountain of all faith, and repentance) isGod'sown,thereforeitmaybreathonlywhereitlists.AllsoulsandgracesareGod'sown;thereforehemayinfuseornotinfusegracesintosoulsadplacitum. Neither is it imaginable that God should be obliged to giverestituentgracetofallenman,whenhewasnotobligedtogivecustodientgracetotheinnocentangels.IffaithandrepentancearethegiftsofGod,mayhenot suspend them?Ifhebebound togive them,why is thereaperadventure put upon somemen's repentance? (2 Tim. 2:25.)Why acannotuponsomemen'sfaith?(John12:39.)Whyaperhapsuponsomemen's forgiveness? (Acts 8:22.) Why a forbidding upon the means ofgrace?(Acts16:6.)Whyamanifestationtodisciplesandnottotheworld?(John. 14:22.) Why a revelation to babes and not to the wise andprudent?(Matth.11:25.)Inshort,God'selectionmustbeeitherarbitraryor necessary; if necessary, how is his election free? If arbitrary, how isnon-electionunjust?Thedonationoffaithandrepentancemustbegraceordebt;ifdebt,whyisnottheveilofffromeveryeye,andthestoneoutofevery heart?Why is not grace as common as nature, and saintship ashumanity?But ifgrace, thenwhere it isconferred, it is freelyconferred

outofself-movingmercy;andwhereitisdenied,itisjustlydeniedoutofunaccountablesovereignty.

2.Inthepermissionoffinalsinthereismuchofsovereignty,butnothingofinjustice;thegreatGodisabsolutusfabersuæpermissionis;hecouldlet legions of angels at once drop out of heaven into hell; he could letinnocentAdam(asrareapieceashewas)breakhimselfalltoshiversbyafall;andwhatmayhenotpermitsinfulwormstodo?Whatarecreaturesto him? If they miscarry, howmany thousand worlds are there in thebosomofhisomnipotence? Ifhesufferallnations towalk in theirownways,hedothbutletadropfalloffthebucket,orasmalldustflyoffthebalance; he doth but leave vanity to its own lightness, and a quasi-nothingtoitsownnullityanddefectibility.Ifhesuffersinfulmantorunintosin,andthatfinally,hedothbutleavethedogtohisownvomit,theswinetohisownmire,thevipertohisownpoison,acorruptedpieceofoldAdamtoactἐκτῶνἰδίων,outofhisown,astheexpressionis.(John8:44.)Hedothbut let the fountainof blood flowout, the corrupt fleshputrify,theviciouswombofconcupiscenceconceiveandbringforth,andthe depraved will of man forge out its own iniquities, and fetter andintangle itselfwith thecordsandbondsof itsownvoluntaryrebellions;andwhatinjusticecanbeinallthis?especiallyseeingthispermissionisnotasubtractionofanyinherentgrace,butonlyasuspensionofassistantgraceasdefactowouldimpedesin.IfGodbeboundtoaffordsuchgrace,where is thecharterof thatengagement?Ifhebenotboundthereunto,whereistheinjusticeofthatsuspension?Thesaintsbeforeatemptation,cast down their souls beforeGod and cry out,Nè inducas, Leadusnotintotemptation;andafteravictory, theycastdowntheircrownsbeforehim,andsingout,Thanksbe toGodwhogivethus thevictory throughJesusChrist.Whereforewhensinisprevented,God'sfreegraceistobepraised: andwhen sin is permitted,God's absolute sovereignty is to beadored.

3.JusticeinGodisagerejuxtacondecentiambonitatisetveracitatissuæ;therefore thedecreesofpreteritionandpermissionmustneedsbe just,becausetheycrossnoteitherhisgoodnessorhistruth.Nothisgoodness,forthatdothnotnecessitatehimeithertodiffuseonedropofgraceuntofallen man, or to prevent one jot of sin in him; nor yet his truth, for

notwithstanding the decrees of preterition and permission, all thepromisesinthegreatcharterofthegospelareyeaandamen,notatittlethereoffailsorfallstotheground.

2. As the decree of preterition and permission is from God's will, asclothedwithsovereignty,sothedecreeofdamnationis fromGod'swill,as clothed with justice. In the former, God acts as supreme Lord,according to his transcendent sovereignty; in the latter, God acts as arighteousjudge,accordingtohisvindictivejustice.NowhereIshalloffermythoughtsintwopositions.

1.Thefinalsinofreprobatesisnotproperlytheverycauseofthedecreeof damnation: it is the proper very cause of damnation, but not of thedecreeitself.ThatpassageinScotusisremarkable:NonestaliquacausapropterquamDeuseffectivèreprobat,inquantumestactioinDeo;quiatuncDeus esset passivus.What ismovedby a thing ab extrà, seems inorderofnaturebeforethatmotiontobeinpotentia,andinthatmotiontobepassiveinsomedegree.ButGod'swillinallitsdecrees,eveninthatofreprobation, is a pure act, perfectly excluding passiveness andpotentiality,andbyconsequencemotionabextrà.

2.Thefinalsinofreprobates,thoughitbenotproperlythecauseofthedecree itself, yet it is conditio in objecto necessaria,makingmenmeetobjectsforthedecreetoterminateupon.Thevesselsofwratharefittedtodestruction.Finalsin,asproducedinactualexistence,fitsthemforactualdestruction;andfinalsin,asforeseeninthedivineprescience,fitsthemforadecreeofdestruction.Wherefinalsinisforeseen,therethedecreeofdamnation terminates; and where final sin is not foreseen, there thedecreeofdamnationterminatesnot."Afterallthywickedness,woe,woeunto thee, saith the Lord." (Ezek. 16:23.) Hell's woes are after finalwickedness,andthedecreeofhell'swoes isafter theprescienceof finalwickedness. Inaword; thatwhichcausesmentobecapableobjects forthedecreeofdamnationtoterminateon, is thefinalsinwhichis intheunrighteouswillofman;andthatwhichcausesthedecreeofdamnationto terminateon them, is the vindictive justicewhich is in the righteouswillofGod. InTophet the tormentsareasunquenchable fire.The finalsin is as much wood, and that which kindles it is vindictive justicebreathingoutfromtherightouswillofGod,inallwhichthereisnothing

at all but exact righteousness.Godmay say toman,Thyperdition isofthyself;andmanmustsaytoGod,Thouartrighteous,OLord,inallthyways.

Iwillshutupallwithananswertoanobjection.Youwillyetsay,God'sjustice is not cleared in this point, for the decree of preterition andpermission ismerely out of sovereignty, and upon this preterition andpermission doth infallibly follow final sin, and upon final sin dothinfallibly follow eternal damnation;wherefore, herebyGod ismade thegreatauthorofthereprobate'ssinanddamnation.

TowhichIanswerinthreepropositions.

1.Itistruethatuponpreteritionandpermissionfinalsindothinfalliblyfollow.WhenGodgavethemuptotheirownlusts,"theywalkedintheirowncounsels."(Ps.18:12.)Whenhesufferedallnationstowalkintheirownways,"theydidso."(Acts14:16.)IfuponGod'spermissionman'ssinfollownot, then,which is very strange,Godmaypermit thatwhich yetwillneverbe.But

2.Uponpreteritionandpermissionfinalsindothinfalliblyfollow,butnotasaneffect fromatruecause,butasaconsequentuponitsantecedent.HenceGodisnomoretheauthorofsin,thanthesunisofthedarknesswhichfollowsuponitsdeparture.Alsotheobjectorsmaybeasked,DothnotGodforeknowthatthecreaturesetinsuchastateandorderofthingswill finallysin?Foreknowing this,dothnothewillinglyandactuallysetthe creature in that state and order? From or upon this setting thecreatureinthatstateandorder,dothnotitsfinalsininfalliblyfollow?Isupposetheywilldenynothingofallthis;yettheywillbynomeanssaythat God is the author of sin, neither need they say so, for in sinsfollowing there is only sequela ordinis, and not sequela causalitatis.Moreover, God, in preterition and permission, doth not subtract frommen any creature due, but suspend such special effectual grace as isundue unto them. This is clear; for preterition and permission respectmen as sinners lying in the corrupt mass, and to sinners God owesnothing but punishment. Verbum [Debet] venenum habet, nec Deopropriècompetit,quinonestdebitornobisnisi fortèexpromisso,saithPeter Lombard. If God be bound to give special effectual grace to all,

shewmeapromiseforit;ifhebenotbound,thesuspensionofthatgracecaninnowisemakehimtheauthorofsin.Wherefore,finalsinisindeednofruitofGod'sreprobatingwill,buttheproperissueofman'sperversewill.Andthis isonegranddifferencebetweenelectionandreprobation;election doth effectually work final faith and holiness in the elect, butreprobation doth not effect the least drop of sin or malice in thereprobate.Faithandholinesscomedownfromheaven,outofthebosomof free grace; but sin andmalice grow at home in the reprobate's ownheart,Deononoperantesedpermittente.

3.Henceit follows,thatGodistheauthorofthereprobate'sdamnationonly as a just judge inflicting the same for final sin. God's vindictivejustice is the inflicting cause of damnation; but man's final sin is thepropermeritorious cause thereof.And thusGod is perfectly justified inthe decree of reprobation, because that final sin of reprobates, whichfollows consequently uponGod's preterition and permission, doth floweffectively from man's perverse and corrupt will; and that everlastingdamnationofreprobates,whichisinflictedbyGodasarighteousjudge,isalsomeritedbyamanasafinalsinner.

CHAPTERVI:OFTHEWORKOFCREATION

HAVINGtreatedofthedivinewillastoitseternaldecrees,Iproceedtospeak thereof as to its external works, which are (as it were) the royaldisplay thereof. And that theremay not be a chasm inmy discourse, Ishall first touch upon creation as the first of God's ways. There arebesides the ens entium, three several worlds or ranks of beings, viz.spiritual,material,andmixed.Thefirstistheintellectualworld,madeupofthoseinvisibleglories,spiritsbynature,angelsbyoffice,principalitiesandpowers,spiritualstarsoflightandflamesoflove,allofthematfirstinhabitants of that pure spiritual body, the heaven of heavens; butafterwardspartofthemwere,fortheirproudapostacy,castintohell.Thesecondistheworldofvisiblewonders:thestupendousheavenseyedwithaglorioussun,andspangledwithmoonandglitteringstars,encirclingallthe restwith their spherical stories, andwheeling round aboutwith anindefatigable motion, spinning out time for all the world, and with

admirableinfluences,hatchingandhoveringoverallthelivingcreatures.Undertheseisthevastair,encompassingtheearthandsea,coatedwithwoollyclouds,andthosesometimeslacedwiththecuriousrainbow;everymorning putting on the bright shining robes of light, and at eveningexchanging them for the blackmantle of the night: now all on a flamewithflashesoflightning,andanonallinaseawiththebottlesofheaven;sometimes rent in pieceswith thundering tempests, and thenmade upagainintoserenity,andclearasamoltenlooking-glass.Thisisthefanofall creatures breathing on the earth, and itself is fanned with variouswinds;thisistheinnwherethevisiblespecies,theimageryoftheworld'sbeauty and glory, and the audible species, the multiplied progeny ofsounds and voices, lodge together; this is the common roadwhere theinfluencesoftheheavens,andthevapoursoftheearth,thebeamsofthesun,andthesweetperfumesofherbsandflowersmeetandembraceeachother in theirpassage.Within this is themassy earth, the centreof theworld,hanginguponnothing;inwardlybowelledwithrichmineralsandpreciousstones,andoutwardlyteemingwithnumberlessbirthsofgrassand corn, shadedwith trees andwoods, and laughingwith odoriferousherbs and flowers, bubblingwith lively springs and fountains ofwater,andadmirablyinterlacedwithglidingstreamsandrivers,inhabitedwithstrange variety of beasts, and lorded with man. And the girdle of thisearth is thewonderfulsea,swaddledwithclouds,swarmingwith fishes,lodgedandlockedupinthehollowsoftheearth,andfromthencesecretlywinding and straining its moisture into the inward veins thereof: nowswellingwiththeprideofwindsandwaves,asifitmeanttoswallowupheavenandearth,andthensinkingdownagainintoitsden,asifitwereafraidtobedrunkupbythelittlesands.Thethirdisthemixedworld,themarriageor copulaof theother two,madeupofmen,whose immortalsoulsclaimkindredwiththeworldofangels,andwhoseearthernbodiesarethebreviariesandepitomesofthevisibleworld;virtuallysummingupthe elements in their harmonious mixture, the plants in their life, thebeastsintheirsenses,andtheheavens,withthesun,moon,andstarsintheirheads,eyes,andbeautifulfaces.Nowtouchingallthiscatalogueofbeings,Ishallbrieflydemonstratethreethings.

1.Thatallthesebeingshadabeginning.

2.ThattheirbeginningwasfromGod.

3.ThatitwasfromGodasafreeagent,andaccordingtothecounselofhisownwill.

1.Allthesethingshadabeginning;andthisIprovethreeways.

1.Iargueexabsurdo;iftheyhadnobeginningofbeing,theneveryoneofthem is aGodbynature, a Jehovah in self-beingness, and anAlpha inprimacy:iftheyhadnobeginningofduration,thenaretheyall inmatesin God's eternity, copartners in his immutability, and (which is a stephigher) possessors of his infinity, and boundless beings, without anylimitsofbeing:forwhatimaginablelimitsofbeingcantheyhave,whichwantabeginning,whichisthefirstlimitofbeing?

2. The motions of the creatures evince this; the elements have theirinterchanges,theearthitsseasons,theseaitstides,theairitswinds,thestarstheircourses,themoonhervariations,thesunrunsitsracebetweenthetropics, theheavens, thecommoncarriersofall therest, turnaboutwithan incessantmotion;nay, the immaterialangelsandrationalsoulsareneverwithoutsomemotionsintheirunderstandingandwill;neithercan they do anything without a change, because their being and theirdoing are two things.Nowwhat do all thesemotions speak, but a firstmover,abeginningatsomefirstpoint,andameasureoftimeeversince?Such moveable beings cannot be measured with eternity; for that isunmoveableandunvariable,buttheseareinmotionsandmutations;thatisinstantaneousandsimultaneous,buttheseareunderafluxofpriorityandposteriorityintheirmotionsandmutations:whereforeitmustneedsbethatthesehadabeginning.

3. If thesehadnobeginning, thenwhat shallwe sayof theyears,days,andminutespast?Are they finite or infinite? If finite, thennumerable,andtherewasabeginning;if infinite,thenhowpast?Infinitycannotbepassed over, but, and if it could, then there are infinite numbers ofminutespast,infinitenumbersofdayspast,andinfinitenumbersofyearspast, andbecause there cannotbe infinito infinitius, bymostnecessaryconsequence,thereareasmanyyearspastasdays,andasmanydayspastas minutes, which is utterly impossible; therefore, these things must

needshaveabeginning.

2. The beginning of all these was from God. The scripture speaksevidently,"InthebeginningGodcreatedtheheavenandtheearth."(Gen.1:1.) "Ofhimandthroughhimandtohimareall things." (Rom.11:36.)"He that built all things is God." (Heb. 3:4.) When we look upon thestatelypalaceoftheworld,roofedwiththegloriousheavens,flooredwiththe fruitful earth, chambered with the cloudy air, watered with thestupendous sea, and furnished with all variety of creatures, we cannotdream of any other architect but God alone. And because Job bids us"speaktotheearth,"(Job12:8),andthePsalmisttellsusthatthere"isalanguage in the heavens," (Ps. 19:1, 2, 3,) and the apostle asserts thatthereis"awitnessofGodintherain,"(Acts14:17),thereforesuffermetoparly their original out of their own mouths. Creatures, whence cameyou? Ex nihilo. What, ex nihilo? How then came you over that vastinfinitegulfwhichliesbetweennothingandbeing?Infinitepowerfilledituptomakeourpassage.Butsinceyoucameover,wheredoyoustand?Ina being betwixt two nothings, nothing negative, and nothing privative.Andwho set you thereat first?The first and chiefbeing,who is ipsumesse, suum esse, infinitum esse, infinitè elongatum à non esse. Butwhencehadyouallthattruthandgoodnesswhichisinyou?Ourtruthisbutabeamfromhisinfiniteverity,andourgoodnesstheredundanceandsupereffluence of his infinite goodness. And whence came all thesenumbers and hosts of beings? Out of perfect unity; every one of us isnumberedbyourfinitenessandcomposition,andeverynumberisfrominfinite, simple unity.Monus est principium et radix omnium; there isbutoneGod,ofwhomareallthings.Buthowcameyouintosuchranks?Whyhavenottheelementslife,theplantssense,thebeastsreason,andmen angelical perfections? When infinite power brought us out ofnothing,infinitewisdomshutupeveryoneofuswithintheboundsofhisproperbeing.Butyourbeingsbeingofsuchdifferentsorts,howcameyoutobesokindeachtoother?Thecloudsdropdownrainontheearth;theearthbrings forthgrass; that feeds thebeasts;andtheseserve forman,thebreviaryof all, and stewardof all.All these, and innumerablemorelinksofamityweremadebytheGodoforder.ButifyoubeofGod'sownmake,shewmeyourtokens.It ismostapparentthatallbeingsmustbefrom the chief being, all truth from the first truth, all goodness from

supreme goodness, all numbers from perfect unity, and all ranks andorders from infinite wisdom; and this chief being, first truth, supremegoodness,perfectunity,and infinitewisdom,canbenoother thanGodalone. But if this satisfy not, you may yet further see God's gloriousimmensity in the vast, capacious heavens; his invariable immobility inthe unmoveable earth; his faithfulness in the great mountains; hisunsearchable judgments in the great deep; his dreadful justice in thedevouring fire;hiswonderfulomniscience in the sun, the rolling eyeoftheworld;his transcendentbeauty in thevarnishof the light; theplainfootsteps of the eternal power and godhead in every creature, and thegloriousimpressofhisownimageandlikenessinmenandangels.Thus,theverycreaturesthemselvestellus,thattheirbeginningwasfromGod.

3. Their beginningwas fromGod as a free agent, and according to hisowndecree;foreitherGoddidproducethemnaturallyandnecessarily,orelse freely and voluntarily. Not naturally and necesssarily; for then heshouldproducethingsadextremumvirium,andso(besidesthesebeings)produceall thepossiblebeingsproduciblebyhisgloriousomnipotence;all the possible orders and congruities contrivable by his unsearchablewisdom;all thepossiblegoodnesseffluxiveoutofhis infinitegoodness;andallthepossiblenumberswhichhisinfiniteunitycanbringforthintobeing,andproducethemallasearlyaseternityitself;andallofthemsoproducedmustbenecessarybeingsaswellasGodhimself; inallwhichmanygreatcontradictionsareinvolved.Wherefore,itremainsthathedidproduce them voluntarily, and according to his own decree; thewill ofGodwasthefirstmoverinthisgreatwork.Itistruethattheworldis,asDamascene styles it, ὑπερβολὴ τῆς ἀγαθότητος τοῦ θεοῦ, a kind ofredundanceofGod's infinite goodness; butnot adropof this goodnessruns out ad extrà, but by his good pleasure. It is true that there is thevarious and admirable wisdom of God in this work, but that wisdomshows forthneveranorderorrankofbeing,unless itbe taken into thedivinedecree,andsobecome"thecounselofhiswill,accordingtowhichheworkethallthings."ItistruethattheeternalpowerandGodheadareclearlyseeninthecreation:butthesehadnevershewnthemselvesatall,if thedivinewillhadnotspokentheword.Godmadeall things"by theword of his power;" that is, the divine will eternally expressed to thedivinepower,whatbeingsitshouldproduceintime.Itistruethatallthe

numbersandhostsofbeingsτοῦἑνὸςμετέχει,theyflowfromhimwhoisperfect unity; but not in the way of natural necessity, but of his freedecree.Quidicit,quareDeusfecitcœlumetterram?Respondendumestei,quiavoluit;quiautemdicit,quarevoluit?majusaliquidquæritquàmest voluntasDei: nihil autemmajus inveniri potest.When thePsalmistmade that general summons to the angels, heavens, sun, moon, stars,waters,dragons,deep,fire,hail,snow,vapours,wind,trees,beasts,cattle,creepingthings,flyingfowls,evenallthehostsofnaturetosingpraisestotheir great maker, he added this as the supreme reason of all, "hecommandedandtheywerecreated,"(Psalm148:5.)SermoDeivoluntasest,opusDeinaturaest.Untowhatsoeverhiswillspeaksafiat,itcomesforthintobeing;butifthatbesilent,nottheleastatomcanappear.TheEgyptianmagicianscannotproducesomuchastheshadoworcounterfeitsemblanceofalouse,butasmenmazedandnonplused,theyareforcedto cry out, "This is the finger of God." (Exod. 8:19.) And what thesewickedatheistsmutterout touchingthispoorcreatureupontherackofconviction,thattheCatholicchurchconfessestouchingalltheworldinatriumphantgratulation.Thetwenty-fourelders,inthenameofallsaints,fallingdownandworshippingbeforethethroneoftheeverlivingGod,cryout, "Thouartworthy,OLord, to receiveglory,honour,andpower; forthou hast created all things, and for thy pleasure they are and werecreated,"(Rev.4:11.)Othoudivinewill!thouartworthytobeadoredinthe angels above, and men below; in the luminaries of heaven andfruitfulnessofearth;inthemeteorsoftheair,andwondersofthedeep;inthelifeoftheplants,andsensesofthebeasts:atthyimperialwordallthesecamepouringoutofthebarrenwombofnothing;thebirthsoftheirexistence were all dated by thine hand; the dowries of their goodnesswereallgivenbythylove;theproprietiesoftheirbeingwereallstampedon them by thy ideal truth; and the various ranks and orders of theirstandingwereallsetoutbythygloriouswisdom!OgloriousCreator!whohast made all these things, go on one step further; create in us anadmiringheart,which,bythescaleofcreatures,asbyJacob'sladder,mayascendhigherandhigher in theadorationsof thee;whenweareat theloweststepofall,Imeanmerebeing,letusrememberthee,thechiefandfirst of beings;whenat the second step,which is beingwith life, let uspraisethee,theonlyfountainoflife;whenatthethird,whichisbeingandfife, crowned with sense, let us tremble at thee, the all-seeing and all-

hearing Deity; when at the fourth, which is being, life and sense,irradiatedwithbeamsofreason,andempoweredwithlibertyofwill, letus adore thy infinite wisdom which contrived, and thy almighty will,whichcreatedall thesethings,andustoseethyglory inthem;whenatthehigheststepofall,angelicalperfections, letusbe lost inholymazesandtrancesatthyinfinitelypurerglory,incomparisonwhereof,theveryangels themselves are but as spotted lamps and duskish beauties. In aword; from the sublimest seraphim to the poorestworm, let us admirethee,humblyconfessingthatnonecanshewforthallthypraise.

CHAPTERVII:OFTHEWORKSOFCONSERVATIONANDGUBERNATION

HAVING briefly touched upon creation, I proceed to its appendants,conservationandgubernation.ThealmightyandallwiseCreatorisnotasman,whobuildsahouseorshipandleavesit,butlikeafaithfulCreator,herepairsthehouseoftheworldbyhisconservation,andsteerstheshipofitbyhisgubernation,andthataccordingtothecounselofhisownwill;alitermundusnèperictumoculistarepoterit,asthefatherexpressesit.

Andfirst,astouchingconservation,Ishalldemonstratefourthings:—

1.Thatnocreaturecanpreserveitself.

2.Thatnofellow-creaturecanpreserveanother.

3.ThatthepreservationofallisfromGod.

4.ThatitisfromGodaccordingtohisdecree.

1.Thatnocreaturecanpreserveitself;andthisisclear.

1. From the creature's station; even the highest seraphim stands juxtanon esse, at the brink of nullity, his being is between two nothings,nothingnegativeandnothingprivative;andashispassagefromnothingintobeingcouldnotbewithoutaninfinitepowercreating;sohisnaturalfallfrombeingintonothing,wouldcertainlybewithoutaninfinitepowerconserving.Creaturahabetredireadnonesseàse;ifGodshouldbutsayto the highest angel, Tolle quod tuam est et abi, hemust immediatelyaway intonullity.Allcreaturesbytheirnaturalvanitypressdownwardstowards nothing, as their own centre, and none but the Almightyshoulderscanbearthemupinbeing.

2.FromGod's royalprerogative,which the scripturemostemphaticallydeciphersout,asitwereinfiguresofglory,"Heonlyhathimmortality,"(1Tim.6:16.)asiftherewerenoneatallinangelsandrationalspirits:nay,

thereisNonebesideshim,(1Sam.2:2.)asiftherewerenobeingatallinthecreature.Andthereasonoftheseexpressionsisthis:Godhathbeingandimmortalityoriginallyfromhimself,butthecreaturehaththembutderivativelyandinadependenceuponhim;whereforeincomparisonofhis being, creatures are but nullities, and, in comparison of hisimmortality,angelsarebutsmoke.Butnowifacreaturecouldpreserveitself in being, and so immortalise itself, it would become a self-subsistence,andconsequentlyaGoduntoitself.

2.Thatnocreaturecanpreserveanother, (Imeanasaprincipalagent)andthisisevident;for—

1.Ifonecreaturemightsopreserveanother,itshouldbeaGodtoit,yetsoweakasnottopreserveitself:butifitcouldpreserveanother,itmustbebysometransfusionofvirtue into it,andthatbut finite, (formoreacreaturecannotgive);andthenifGodtransfuseasmuchvirtueintothecreatureconservedasthecreatureconservantdid,thecreatureconservedmightsubsistofitself,andbeaGodtoitself.

2. The nature of conservation evinces this: what is it but an influx ofbeing? Now suppose all the angels in heaven would try to guard thepoorestwormintheearth,andthatbutforonemomentonly,whatcouldtheydotowardsaninfluxofbeing?BeingonlystreamsfromGod,aslightfromthesun.Ifthesunbegone,whocankeeplightintheair?IfJehovahwithdraw,whocankeepbeinginthecreature?Allthecreaturesare,asIsomay say, sensible of this dependance, and look up to God for theirpreservation,(Psal.104:27),whichleadsmetothenextthing—

3.ThatthepreservationofallisfromGod;asofhim,sothroughhimareallthings,(Rom.11:36),andthisappears,

1.Byasurveyofallthecreatures;angelsareunderGodthestrongestofspirits,butcannotsubsistonemomentwithouthim;heisὁποιῶντοὺςἁγγέλους,(Heb.1:7),heismakingtheangelseventothisdaybyadailyconservation; their immortality isa continual spiration from theFatherof Spirits. The heavens are the strongest of bodies, yet cannot standalone;Godis הֶנֹיּבַה buildinghisstoriesintheheavens,(Amos.9:6),heisstill 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 aghast(Job.26:11).Ifhewithdrawhishand,alltheheavenlyvolumespassawayas a scroll, and out go the fair letters of sun, moon, and stars, in thetwinklingofaneye.Theearthisthecentreoftheworld,andastosenseithangsuponnothing,asifitwereonlypoisedbyitsowngravity;butthiscreated centre is borne up by the infinite centre of all being, and as tofaith and reason hangs upon him; "The pillars of it are the Lord's," (1Sam.2:8);"Hebyhisstrengthsetteth fast themountains," (Psal.65:6),or else they would be wavering towards nullity. The sea is a vastspreading element, but (lest it should be contracted into nothing) it isheldinthehollowofhishand,(Isa.40:12),andthatimportsnolessthanapreservativecomprehension.Allthenumberlessbirdsintheair,beastsintheearth,andfishesinthesea,waitonhimfortheirpreservation;thesending forth of his Spirit is their being, the opening of his hand theirprovision, and the shadow of hiswings their protection; not a sparrowforgottenbeforehim;notapoor flywithoutan infinitepreserver.Man,whoistheepitomeofalltherest,cannotbutownhim.Ohowsoonwouldtheearthernpitcherbreak,ifhedidnotkeepit!howsoonwouldthelampofthesoulgoout,ifhedidnotlightiteveneverymoment!HenceGodisstyled "the preserver of men," (Job 7:20), a most universal preserver,evenfromtheutmosthairswhicharenumberedbyhim,(Matth.10:30),unto the inmost spiritwhich is preservedbyhis visitation, (Job 10:12).ThusrunningthroughthewholecatalogueofcreatureswemustconcludewithSt.Austin,Deusestperomniadiffusus,nonutqualitasmundi,sedutsubstantiacreatrix;sinelaboreregens,etsineonerecontinensomnia.

2.By theverynatureofpreservation,what is itbut continuata creatio?God is still making the angels, and building the heavens; "My Fatherworketh hitherto, saith Christ," (John 5:17). He doth per intimamoperationem continuò facere. Creatura (saith a famous schoolman)quamdiuest, creaturaDeo,quiaproquolibet instantihabetesseàDeo.Preservationisbuttheekeingoutofcreation,andthereforecanbefromnootherbutGodalone.Omniainillosubsistuntàquocreatasunt.Buttopasson;

4.ThepreservationofallisfromGod,accordingtohisdecree;andthisisevincedbythesereasons.

1. Either God preserves creatures naturally or freely: not naturally, forthen he should preserve them perpetually, and so every fly must runparallel in eternity with an angel; nor naturally, for then he shouldpreservethemuniformly,andsoeverymortalbodywouldsubsistwithoutfoodaswellastheimmaterialspirits;therefore,hepreservesthemfreely.Therearevariouswaysofpreservation,viz:—preservationofcreaturesasto their being, and as to their adjuncts of order, beauty, goodness, andtruth;preservationofthemastotheir individualsandastotheirkinds;preservationofindividualsbymeansandwithoutmeans:preservationoftheminperpetuum,andforcertainperiodsoftime.Now,allthisvarietyofpreservationsdothevidentlydisplay theglorious libertyof thedivinewill in the dispensing thereof. Angels are preserved in their individualbeings, and that in perpetuum, and thatwithoutmeans; but thenodusperpetuitatis is the divine pleasure; or else their immortality woulddissolveinamoment.Men,beasts,andvegetablesarepreservedintheirindividuals, but it is by means, and but for a time, and lest the kindshould perishwith the individuals; generation is a supplement to theirmortality,andtherulerinallthisisthewillofGod.Asforpreservationbymeans,itisGod"whobringethfoodoutoftheearth,"(Psalm104:14),andwhen it is inourhandwecannoteat thereof "unlessGodgiveusaheart,"(Eccl.6:2),andwhenwedoeatthereof,itwillnotbethestaffoflifetous"withoutthewordofhisblessing,"(Matt.4:4):withoutthiswemay"eatandnotbesatisfied,drinkandnotbefilled,"(Hag.1:6,9).Everycreaturesaith,Theblessingisnotinme,butinthewillofGod.Asfortheperiodsofpreservation,theyareall fixedinthedivinedecree:therethedays of men are determined, their months numbered, and theirunpassable bounds appointed. (Job 14:5). Hezekiah had fifteen yearsaddedtohisdays;buttherewasnoadditiontothedivinedecree."Bloodyanddeceitfulmenshallnotliveouthalftheirdays,"(Ps.55:23),yettheyliveoutall thedays setdown in thedivinedecree. If a sparrow fallnotwithoutGod'swill,(Matt.10:29),muchlesscanamandoso;ifourveryhairsareallnumbered,(Matt.10:30),muchmoreareourdays.Asforthepreservation of kinds, all propagations are from that primitivebenediction, Crescite etmultiplicamini, which dropped from the divinewill.Vegetablesmultiply,but it isGodwhogives toevery seedhisownbody.(1Cor.15:38).Menandbeastsgeneratetheirlike,butitisGodwhosowsalandwiththeseedofmanandtheseedofbeast.(Jer.31:27).The

manwrittendownchildlessinGod'sbook,mustbewithouttheblessingofposterity;thememberunwrittenorleftoutinthatbook,mustneverbeextantinnature.Whenmonstersarebroughtforth,thereisanaberrationintheparticularnature,butnone in thewillofGod:whenbastardsaregenerated, (which cannot be without a moral monstrosity,) the sin isman's,butthecreatureisGod's.Inbrief;ifwerunthroughallvarietiesofpreservation,eitherastothebeingofcreatures,orastotheadjunctsoforder, beauty, goodness, and truth,wemust resolve all into thewill ofGod.Alas!whatisthemutablebeingofcreatures,unlessfixedbythewillof 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 thingsσυνέστηκε,(Col.1:17),notonlysubsistintheirbeings,butconsistintheirorders. His will is the virtus unitiva, which glues and tacks the wholesystemofheavenandearthtogether,orelseallwouldunframe,andfallasunderinamoment.Whatanemptynothingiscreature-beauty,unlessshineduponbyhisgraciouspleasure?It ishethatreneweththe faceofthe earth, (Psalm 104:30), or else the spring would lose her freshcomplexion;nay,andthefaceofheaventoo,orelseallthestarrybeauty-spots would drop off.What is all the goodness in the creature, unlesssupplied from thegreat original? It is but aswater in abroken cistern,soonrunningout,andnevertobegatheredupagain.Whatisallthetruthin thecreature,butan impressmade fromhis ideal truth?The impressthecreaturecannomorepreserveinitself,thanitcouldatfirststampitthere. Wherefore the will of God is that vas conservativum, whichpreservesandcontainsallthingswithintheirbeingsandmodesofbeing,orelsetheywouldimmediatelyrunintonullity.

2.Preservationisbutcontinuatacreatio;ifcreationhadbeennatural,somustconservationhavebeentoo;butseeingcreation isvoluntary,suchalsoisconservation:hencethetwenty-foureldersattributebothtoGod'spleasure;"Forthypleasuretheyareandwerecreated."(Rev.4:11).Theywerebyhiscreation,andarebyhisconservation,andbothwereandareforhispleasure.

3.WhatsoeverGodpreserves,hepreservesrationally,andforsomeend;ashemadeall forhimself, sohepreservesall forhimself.TheheavensandtheeartharebyGod'swordkeptinstore,(2Peter3:7);hisword,that

is,hiswill, is thegreatstorier,whichtreasuresuptheworldwithall itsfurniture for its own ends, God preserves all rationally, and by justconsequencefreelyalso.ThusfarofGod'sconservation;buttoproceed.

2. God's gubernation is also to be considered by us. Now here I shalltouchontwothings.

1.ThatGodrulesandgovernsallcreaturesandevents.

2.ThatGoddothitaccordingtohisdecree.

1.Godrulesandgovernsallcreaturesandevents.HeisKingofkings,(1Tim. 6:15); his kingdom ruleth over all, (Psalm 103:19); διακυβερνᾶ,(Wisd.14:3);hesteerstheshipoftheworld,andallthepassengersinit;διοικε͂ί,(Wisd.12:18);heordersthegreathouseoftheworld,andallthefamilies of creatures therein. All the hosts of the universe are ruled byhim:thespiritualworldisruledbyhim,theholyangelsarestilladoingofhis will; sometimes they are guarding the godly, sometimes destroyingthewicked;sometimestransportingsoulstoheaven,sometimesstrivingwith devils; but they are always beholding God's face, (Matt. 18:10),waiting forhis imperial commandas theirperpetual rule.Thesehaveagreat share in turningabout thewheelsof theworld;when these standstill,thewheelsstandalso;whenthesego,thewheelsgotoo:butthesegonotonestepoftheirownheads,butwhithertheSpiritofGodgoes,theygo, (Ezek. 1:12); andwhen theygo, theygo straighton to theperiodoftheirwork,andthentheyreturn,(Ver.14).thatis,tothefaceofGodforanewcommission,andtillthatcome,theyletdowntheirwings,(Ver.24,)listening to his voice, and adoring at his footstool; all that they do issubordinatedtohispleasure.Nay,notonlythegoodangels,butthedevils(will they, nill they) are subject unto him. They lost their obedientialwingsintheirfall,andsincethathenevertruststhemtogowithouttheirchains.Hence,withouthisdivinesufferance,these,thoughprincesoftheair,cannotraiseastorm; thoughgodsof theworld,cannotenter intoaswine;thoughrulersofdarkness,cannotinjectatemptation:indeed,theywould undermine the Father's election, cheat Christ of his purchasedpossession, andmurder all the new creaturesmade by theHoly Spirit;but they cannot get off their chains; andwhen their chains are a littleloosened,yet theiractings fallunderProvidence.Anevil spirit troubled

Saul, but it was "from the Lord as a righteous Judge." (1 Sam. 16:14).Satan afflicted Job, but itwaswith a commission to try his graces; thedevil tempted Christ, but it was "that he might succour the tempted."(Heb.2:18).WhichwaysoeverSatanturnshimself,stillheisunderGod,asthesuprememoderator.Butthespiritualworldisnotall,thematerialworldisalsounderhisdominions;theτροχὸςτῆςγενέσεως,thewheelofnature is all turned about by his counsel; the heavens, with all theirluminaries, rapidwheelings, spinnings of time, and hovering indulgentinfluencesareunderhisordinance,hisimmensehand"spansthem,"(Isa.48:19), at once twirling them about with an indefatigable motion, andsqueezing out their quickening influences into the lowerworld; it is heἀνατέλλει,(Matt.5:45),raisesupthesuntoruletheday,andthemoonandstarstorulethenight;theairwithallitsmeteorsisathiscommand,he"makeththevapourstoascendfromtheendsoftheearth,"(Ps.135:7),and forms them into clouds in an admirable and exact proportion, theairyandwateryparts"balancingeachother."(Job37:16).Thesearethebottles of heaven; when he breaks a bottle, down comes a refreshingshower; when he turns and tosses a bottle, it is "by his counsel." (Job37:12).Thewindsareall inGod'shand, (Prov.30:4); andwhenhe letsoutanyofthem,itisbyweight,(Job28:25);justsomuch,andnomore;anditistofulfilhiswill,(Ps.148:8);andwhenonecommandisdone,itreturns by its circuits to execute another, (Eccl. 1:6). Thunder is God'smajestic voice, and lightning his glittering arrow; both are at his beck,andsaytohim,Hereweare,(Job38:35).Thetreasuresofsnowandhailhepursesupintheclouds,andthosepaythemoutagainaccordingtohispleasure. The stupendous sea is but a little babe in hisAlmighty arms,cloudsanddarknessareitsswadling-band,(Job38:9),andthehollowoftheearthitscradle;thereherocksandrulesitashepleaseth;ifitcryandroar,hestillsandrebukesit,tillhelullitfastasleepinacalm.Thevastearth isbut instarpunctibeforehim;athis commandareall the livingcreatures; the greedy ravens were caterers for Elijah; untrained kinefaithful carriers of the ark; the dumb ass a reprover to the prophet;clamorous dogs moved not their tongues at departing Israel; Laban'scattle change colour to pay Jacob'swages; Peter's fish brought tribute-moneyinhismouth;andwhenproudPharaohsaid,WhoistheLord?ananswer was sent him by wonderful hosts of frogs and flies, lice andlocusts,proclaimingthesovereigntyoftheirgreatMakerandMaster.In

sum, man is the epitome of all the rest, and in governing him Godgovernsall;manhathaninwardprincipalityofreasonandwill,yetstillheisundertheAlmightyandAll-wiseModerator,whorulesanddisposestheheartsofmenashepleaseth.Itwasbuthistouchontheirhearts,andSaulhadaband.(1Sam.10:26).ItwasbuthisturningthekeyinLydia'sheart, and the gospel had entrance. (Acts 16:14). Titus went to theCorinthiansαὐθαίρετος,(2Cor.8:17),awordimportinghighliberty,yetGod put it into his heart, (Ver. 16). "The king's heart (andwho can befreer than he?) is in the hand of the Lord, as the rivers of waters heturneth it whither he will," (Prov. 21:1). He turneth it whither he will,there is the sovereigntyofprovidence; yethe turneth it as the riversofwaters, there is the salving of human liberty. For as when thehusbandman leads the waters this and that way by channels andtrenches, they losenothingof theirnatural fluency; sowhenGod turnstheheartsofmentosuchandsuchobjects,theypartwithnothingoftheirnatural liberty.God is infinitelygreater thanourhearts,wiser thanourreason,andfreerthanourliberty;thereforeheisableandworthytoruleoverusinourfreestactions.Lastly,ashisgubernativeprovidenceisoverallcreatures,soitisoverallevents,thegreatesteventsarenotaboveit.Whenkingdomsaretossedandbandiedupanddownlikeatennis-ball,(Isa.22:18),notoneevent can flyoutof theboundsofprovidence; thesmallestarenotbelowit,notasparrowfallstothegroundwithoutit,nota hair but it is numbered by it; he is maximus in minimis, the mostnaturaleffectsarebutcasual,tillhisfreeconcoursemakesthemcertain.Theironwithallitsgravityisnotsuretosink,(2Kings6:6),thefirewithallitsfuryisnotsuretoburn,(Dan.3:27).Themostcasualeffectsarenotcasual to him; when the lot is cast into the lap, "the whole disposingthereof is of the Lord," (Prov. 16:33). When a bow was "drawn at aventure," (1 Kings 22:34), providence sent it as a certainmessenger ofdeath to thekingof Israel.Thus far Ihavebeen surveying thehosts ofcreaturesandevents;InowproceedtodemonstratethatGodisthegreatanduniversalgovernoroverthemall;for

1.Hehathanabsoluteauthorityoverall;hisjusttitleisKingofkingsandLordof lords;all thesphereofnatureandworldofcreatureswasofhismaking;hethatruledovernullityitselfintheircreation,isworthytoruleover all creatures by his providence, but because authority is liveless

withoutpresence,therefore,

2.Hispresenceiseverywhere;creatureslieintheshelloftimeandplace,angelshavetheirdefinitiveubi;thebodyofChrist,whichsubsists inaninfiniteperson,iscircumscribedbyafiniteplace;butGodiseverywherepresent,heishigherthanheaven,deeperthanhell,longerthantime,andgreaterthanplace;andwholikehimtobeuniversalgovernor?Ifhewereonly on the throne of heaven, how should the footstool of the earth beordered?Ifhishandonlyspannedthecelestialspheres,whatshouldtheseado?Buthe iseverywhere;whereeveranycreature is, there is IAMsupportingandgoverningit.But,becausepoweristhecrownofpresence,therefore,

3.HeisAlmighty,"theonlypotentate,"(1Tim.6:15),"powerbelongstohim,nay,ὑπερβάλλονμέγεθος,"(Eph.1:19),"apleonasmofpower,suchascandoὑπὲρπάνταὑπὲρἐκπερισσοῦ,"(Eph.3:20),super-excessivelyaboveallthoughtsofmen.Nowondertheniftheomnipotentreign;whoshouldreignelse?Hecan"call thingsthatarenot,"(Rom.4:17),evenaworldofcreaturesoutofthebarrenwombofnullity,andachurchofnewcreaturesoutofthedeadwombofnature.HeisaGod"doingwonders,"(Exod.15:11).Wonderstous,butnonetohimself,forallthingsareeasyto omnipotence: his government can have no blemishes, because hispower can have no obstacles. But because power's hands cannot bewithoutwisdom'seyes,therefore,

4.He is infinite inwisdomtomanageall.He isaGodofknowledge, (1Sam. 2:3), seeing the thoughts afar off, even from the high arch ofeternity. He hath treasures of wisdom, such as cannot be told over;Sapientiæejusnonestnumerus,(Ps.147:6),andwhoshouldrulebuttheonlywise?Ifwecastoureyesonthemillionsofcreatures,angelsabove,andmen below; stars in heaven, and living creatures in earth and sea;andallthesepouringforthmillionsofacts,andfallingundermillionsofevents, and that from themorning to the evening of the world; surelynothing less than an infinite understanding can comprehend all these,andreachàfineusqueadfinem.(Wisd.8:1).Ifweponderthebeautifultimings, harmonious orders, and sweet compaginations of things: theheavenshear theearth, theearthhears thecorn,and thewine,and theoil, and thesehearman, (Hos.2:21).Surely itmustbeanallwiseartist

whomadethesegoldenchains,andstandsattheuppermostlinkorderingall.Iwillheartheheavens,saithhe,orelseallthecreatureswouldturnadeafeartooneanother.Heguideseverywheelinnature,andwhenthereis a wheel within a wheel, never so much intricacy and crossness ofmotion, yet the wheels are full of eyes, (Ezek. 1:18), directing them totheir journey's end, and those eyes are always open to perpetuate thatdirection. St. Austin derides the gods in the Roman capitol, Diidormiebant, Anseres vigilabant; but divine providence is ἀκοίμητοςὀφθαλμὸς, an eye that never slumbers nor sleeps; his waky wisdomclaims an universal government over all: but that whichmakes up hisimperialcrownis.

5. His perfect unity. His sovereign authority, glorious omnipresence,almightypowerandinfinitewisdomarehiscrownjewels;butthatwhichcompletesandmakesupall these intoacrown ishisunity;he isUnus,nayUnicus, nayUnissimus, his singularity cannot bear a compeer, norhis simplicity a compound; if there were either of these, what wouldbecomeof the government of theworld? Suppose a compeer; then oneomnipresentmightresisttheother,oneAlmightycounterworktheother,and one all-wise counterplot the other. Suppose a compound; then hispowermight go one way, his wisdom another, and his presencemightwithdraw from both. But now he being oneGod, one in singularity, sothatthereisnoneelse,andoneinsimplicity,sothathispresence,power,and wisdom are but one essence in him, he and only he is worthy togovernall:Omnismultitudorevocandaestadunitatem,andperfectunityisnowheretobefoundbutinhimalone.Thusmuchforthefirstpoint;buttogoon;

2.Godrulesallaccordingtohisdecree,heworksallthingsaccordingtothecounselofhisownwill,(Eph.1:11);hedothwhatsoeverhepleasethinheavenandinearth,(Psa.135:6.)Thatwhichescapesthepleasureofhiswill,mustfirstflyoutofthesphereofnature.NowthisIevincebythesereasons:

1. All those rare jewels of his imperial crown, cemented in his perfectunity,doshewforththeirlustreaccordingtohiswill;becausehiswillputforthaworldoutofnothing,thereforedothhissovereignauthoritygivelaws to it, andhis gloriousomnipresence fill and cherish it, his infinite

wisdom ministers to the making of his gubernative decree, and hisalmightypowerministerstotheexecutingofit.Thereareinfiniteordersandcongruitieslyinginwisdom'sbreast,buthiswillchoosesoutofthemall what it pleaseth, and so makes up its decree; there are infinitepossibleswithinpower'sarms,buthispoweronlyexertsitselfaccordingtohisdecree:whereforeit isplainthatGodgovernsallaccordingtohisdecree.

2.Thevariouswaysofgovernmentsetforththefreedomofthegovernor;allthingsarenotruledinthesameway:matterisruledbyforms,bodiesbyspirits,inferiorbodiesbycelestial,thevisibleworldbyinvisibleangels,angels and spirits immediately by God himself. Neither do the samethingsalwayskeepthesametrack;inJoshua'stime,theglorioussundidmakeastand;inDaniel'stime,thefiredidnotburn;inElisha'stime,theironswam,asifithadforgotitscentre;inMoses'stime,thefloatingseastoodupasarock,andtheflintyrockflowedasasea;inChrist'stime,oh,whatexcessesofnature!whatactingsbyprerogative!whatepiphaniesofdivineglory!Howmanywonderfulwaysdidthedivinewilltriumphovertheorderofnature,evidentlydemonstratingthatthesupremeorderofallwas in itself alone? If the God of nature did govern naturally, all thewheelswouldmoveoneway, and inone road;wherefore the variety ofmotionsdothdisplaythelibertyofthefirstmoverorgovernor.

3.Thegovernmentofallthingsisnootherthantheefficaciousdirectionof thembycongruousmeans to their supremeend,and that isdonebythedivinewillalone;theendofallisthemanifestationofhisglory,andthishiswillfreelyembraceth.Isay,freely;fortheall-sufficientGodwasundernonecessity tomanifest himself, the congruousmeans are all ofhisownchoice,and thatoutof the infinitemassof 'wisdominhimself;andtheefficaciousdirectionofallbythosemeanstothatendisaccordingto his decree. God had designed preferment to Joseph; but first he laybleeding under themurderous intentions of his brethren, then he wassoldasaslavetotheIshmaelites,afterwardshewaswretchedlyaccusedby his mistress, rashly imprisoned by his master, and ungratefullyforgottenbythechiefbutler;andyetafterallthesewindingsandturningsofprovidence,thisistheworshipfulsheaf,theruleroverEgypt,andthewise preserver of Jacob and all his posterity in the famine. There are

millions of creatureswhich knownotwhat an endmeans, but a divineintelligenceconductsthemthither;millionsofeventscasual,astous,butthe divine will hath fixed them;millions of acts free, as to us, but thedivinelibertyisabovethem:millionsofconfusionsdark,astous,butthedivinedecreeordersthem.Inall,Godisalphaandomega,thefirstmoverandthelastend,thewisecontriverandsuremoderatorofeverythingforhisownglory,accordingtothecounselofhisownwill.

O thou divine will! the tender nurse and sweet disposer of all, thoubearestupthepillars,andturnestabout thewheelsof theuniverse; theguideofeverycreaturetoitsjourney'sendisthywiseordination,andthesafeconductofitthitheristhygraciouspreservation.Theswiftestangelcannotflyoutofthydominions,andthepoorestwormhathasafeabodewithin them.Thouhast an eye in everywheel, anorder in every ataxy,andalineineveryconfusion:withouttheeallbeingswouldmoulderintonothing;congruousmeansprovevainabortions,andnature'sharmoniesjangleintosadconfusions.Withouttheethebreathofthelivingisbutapuffofvanity,thereasonoftheintelligentbutasnuffinthesocket,andthelibertyofthefreebutadeadbrokenidol.Shouldestthoubutforonemoment withdraw thy hand, oh! what a tumbling cast would there beamongtheangels!whatacrackintheheavenlyorbs!whatachaosintheelements! what a strange doomsday by the blending of sun and sea,heavenandearthtogether!Thou,ODivinewill,artallinall;thywisdomis a wakeful eye, thy power a supporting centre, thy presence a livelycherisher, thy authority a supreme law-giver, and thy pleasure anuniversalorderertoalltheworld.Oh,thatthereweresuchaheartinusastoeyethywisdomineverywheel,ownthypowerineverypreservation,awethypresenceineveryplace,acknowledgethyauthorityineverylaw,andsubmittothypleasureineveryevent;alwayspraying,Fiatvoluntastua,whichcannotbeperfectlyprayedsineinfimâhumilitateetattissimâcharitate.

CHAPTERVIII:OFTHEWORKOFREDEMPTION

I HAVE now passed over the work of creation, with its appendices of

conservation and gubernation; but behold! a greater than creation ishere,—stupendousredemption,thewonderofangelsandenvyofdevils;atwhichcreationstartsbackandgivesupitssabbath.Iamcometothetreeof lifegrowinginparadise,hangingfullofpardonsandgraces,andspreading forth a broad and indefective shadow of merits over sinfulworms.Iamnowatthepurewellofsalvation,springingoutofthedeityoftheSonofGod,issuingthroughthebleedingwoundsofhishumanity,andfillingeveryvesseloffaith.Iamnowtoopenmyeyesuponthemosttremendousmystery that ever was; God in the flesh, the brightness ofgloryunderaveil,thefulnessoftheGodheadtabernaclingindust,andasunofinfinitelightandlustreclothedinsackclothinhisincarnation,andturnedintobloodinhispassion.Oh!forsomeillapsesofthatholySpiritwhichtakesthethingsofChristandshewsthemintheirspiritualglory.

Redemptionmaybethusdescribed; it is theprocuringof freedomforacaptive by a price paid by himwho is to redeem, and accepted by himwho is the supreme detainer in that behalf, that the captive may bedeliveredoutofastateofcaptivityintoastateofliberty,accordingtothewills of the payer and receiver of that price. I say, it is the procuringfreedom: actual freedom is the crowning issue of redemption; but theprocuringoffreedomisanessentialingredientinit.HenceChristissaidto"obtaineternalredemptionforus,"(Heb.9:12).It istheprocuringoffreedomforacaptive; freemenarenotcapableof it,butcaptivesonly;andsuchareallmenbecomebysin.TheyowedtenthousandtalentstoGodas thegreatcreditor;and, traitor-like, theyrebelledagainstGodasthe great law-giver; and for those debts and rebellions, God, as arighteousjudge,συνέκλεισε,"shutthemupintheprisonofwrath,"(Rom.11:32.)Itistheprocuringoffreedomforacaptivebyaprice,notbymerepower, but by a price: when it is procured by mere power, it is but anaked deliverance; butwhen it is procured by a price, then it is a trueproperredemption.Hence, intheEvangelicalCharterwefindλύτρον,aprice; and that which issues from it is ἁπολύτρωσις, true properredemption.Again;itistheprocuringoffreedomforacaptivebyapricepaidbyhimwhoistoredeem,andacceptedbyhimwhoisthesupremedetainerinthatbehalf;forifitbenotpaid,itisnoprice;ifitbenotpaidby himwho is to redeem, he cannot be a redeemer; the detainermustacceptofitinthatbehalf,orelsenofreedomcanbejustlyprocured;and

thesupremedetainermustacceptofit,fornotthejailororfetters,whichare but under detainers, but the creditor and law-giver, who is thesupremedetainer,mustreceivesatisfaction,orelsethecaptivecannotbejustlyreleased.Andallthesearecouchedtogetherbytheapostle;"ChristgavehimselfforusanofferingandasacrificetoGodforasweet-smellingsavour,"(Eph.5:2).Christ!thereishewhowastoredeem;gavehimselfanofferingandasacrifice,thereisthepricepaiddownbyhim;toGod,thereisthesupremedetainer;thejailor,Satan;andthefettersofguiltarebutunder-detainers,butGodisthesupreme,andmusthavesatisfaction;andforasweet-smellingsavour,thereisthepriceacceptedbyGodinthatbehalf.Lastly;theendofallis,thatthecaptivemaybedeliveredoutofastateofcaptivityintoastateofliberty,accordingtothewillsofthepayerand receiver; redemption moves towards the actual deliverance of thecaptive, as its proper centre; and that actual deliverance comes forthaccordingtothewillsofthepayerandreceiver,asitsruleandmeasure.Iftheirwillsbe,thatupontheverypaymentandacceptanceofthepricethecaptive shouldbe ipso factodelivered, thenhe isdeliveredwithout anymore ado; but if theirwills be that the captive should be delivered butupon certain conditions to be by him first performed, then he is notdeliveredtillaftertheperformancethereof.Thustheredemptionwroughtby Christ moves towards the actual deliverance of sinful captives, andthatactualdeliverance,according to thewillof theFatherand theSon,comes forth not immediately upon the payment and acceptance of theprice,butuponfaithandrepentance,whicharethetermsofthegospel.Hencetheapostlestestified,"RepentancetowardsGod,andfaithtowardsour Lord Jesus Christ." (Acts 20:21).Hence, also, those expressions of"Propitiationthroughfaith inhisblood,"(Rom.3:25),andof"receivingtheatonement,"(Rom.5:11);which,withmanymore,shewusthetermsupon which actual deliverance comes forth into being. Now in thisdiscourseofredemption,Ishallgatherupallunderfourheads:

1.Thecaptive.

2.Thecaptivity.

3.Theredeemer.

4.Theprice.

1.Thecaptiveisfallenman;andheretwothingsareconsiderable.

1.Manfallen,inoppositiontomanstanding.

2.Manfallen,inoppositiontofallenangels.

1.Manfallen,inoppositiontomanstanding;Man,ashecameoutofhisMaker's hands, was a spotless creature, his mind a pure lamp ofknowledge,hiswillathronefortheHolyOne,hisheartasanctuaryofallgraces,hisaffectionsallinharmonywiththerationalfaculties,theimageofGodsparklingwithinhim,andthe favourofGodsunninghimroundabout.Hereallwas freedom,no chainbut thatof graces,nobandsbutcordsoflove,noprisonbutaparadise,nocaptivebuttheLord'sfreeman;theleastdropofwrathcouldnotfallonhimhere.Butalas!howsoonwasthisstarshot;manturned fromGod,andGoddeparted fromman,andinstantly the captive appeared all in chains of sin andwrath; his lampwentoutinobscuredarkness,Satanascendedupintothethrone,thefireoflustroseupinthesanctuary,theaffectionswereallinamutinyagainsttheupperpowers,andthewholemanbecameaprisonerundersinandwrath; and all this because he left τὴν ἄρχην, his original state ofrectitudeandholiness.

2.Man fallen in opposition to fallen angels:whenman, though but anearthenpitcher,fellfromGod,thewholeTrinityseemedtobemovedatit: the bowels of the Father yearned over him, and as not contentwithinwardcompassions,gracebreaksoutatthelipsoftheSon,"Untoyou,Omen,doIcall,"saith theeternalWord, (Prov.8:4),andbecausewords,such asmade a world, could not do it, ἐπιλαμβάνεται, (Heb. 2:16), hecatchesholdofthehumannature,andratherthanfail,hewouldliveandbleedanddieinitforourredemption;andlestafterallthismanshouldnot catchholdofhis own salvation, out comes theHolySpirit tomakesureworkofitinanapplicationofituntous,Φεύγουσανἀπʼαὐτοῦ,καὶπόῤῥω φεύγουσαν, ἀνθρωπίνην φύσιν Χρισὸς καταδιώξας κατέλαβεν,saithSt.Chrysostome.Whenmankindfled,andfled far fromChrist,hepursuedandcaughtholdofit;butwhenthosevesselsofgold,theangelsdropped out of heaven, therewas no suchmatter; the Father's bowels,thoughofimmenselargeness,wereshutup,notathoughtofmercyroseinhishearttowardsthem;theSon'slips,whichdroppedsweet-smelling

myrrhuntomen, let fall never a syllable of comfort unto them,he sawthemtumblingdownfromheaven,yetcaughtnotholdofthem:theHolySpiritwouldnotstirafoottorecoverτὴνἅρχην,theiroriginalrectitudefor them again, that so they might be capable of staying in the holyheavens, but down theymust into chains of darkness, such as for evershut out every glimpseofmercy.Butwhy aphilanthropy rather thanaphilangely?Whyaredemptionformenandnotfordevils?Heremengivetheirconjectures.Man,saysome,sinnedbyseduction,butdevilsbyself-motion:inthefallofmen,sayothers,allthehumannaturefell,butinthefallofangels,alltheangelicalnaturefellnot.Othersallege,thatthesinofangelswasmore damnable thanman's, because their naturewasmoresublimethanhis.Othersyetaffirm,thatmenarecapableofrepentance,butdevilsnot,becausewhatever theyoncechoose, theydo immobilitervelle;thedevilsinnethfromthebeginning,(1John3:8.)itisnotsaid,hesinned, but he sinneth; because, from his first apostacy, he sinneth onincessantly. But alas, who can limit the Holy One? Might not hisboundless mercy have saved the self-tempted devils? What, if hisdevouringjusticehadbrokeoutagainstdevil-seducedmen,nay,againstalltheraceofmen?Whoshouldaccusehimforthenationsthatperish,whichhehathmadeandsinhathmarred? (Wisd. 12:12.)Couldnot thebloodofGodhavewashedouttheblackestspotsoffallenangels?WasnottheAlmightySpiritofgraceabletomeltadevilintorepentance?Hadwepoorwormsbeen todisputewith thedevil about thebodyofChrist, asMichael didwithhimabout thebodyofMoses,OhoweasilywouldhehavereasonedusoutofourRedeemer!What,wouldhehavesaid,shallthetenderbowelsofGodbeletdowntoyouonearthandrestrainedtousinheaven?Willtheall-wiseGodrepairhisclayimagesinthedunghillofthelowerworld,andneglecthisfairerpicturesoncehungupinhisownpalaceofglory?MaynottheSonofGodbeaRedeemerataneasierrate,withoutsteppingafootoutofhisFather'shouse,andwillhetraveldownsofarasanincarnation?Howmuchbetterwereitforhimtospothimselfwithanassumedcherubim, than to take flesh intohisgloriousperson?But the great God hath neither given angels a day to plead for aRedeemer,normanalicencetopryintohisark.Wonderthen,Oman,atthisastonishingdifferencemadebythedivinewillalone!Angelsmustbedamned,andmenmaybesaved;goldenvesselsare irreparablybroken,andearthenpotsaresettogetheragain;inmatesofglorydroptohell,and

dust and ashes fly up to heaven.When I consider thy heavens and thestarsglisteringthere,"Lord,whatisman,thatthoumindesthim?"(Psa.8:4);butwhenIconsiderthyheavenofheavens,andthyangelsdroppingfromthenceintoutterdarkness,Lord,whatismanthatthousavesthim?MisericordiâDominiplenaest terra;quare;nundictumest,plenumestcœlum? quia sunt spirituales nequitiæ in cœlestibus, sed non illæ adcommunejusindulgentiæDei,remissionémquepeccatorumpertinent,asholy Ambrose expresses it. Even so gracious Father, because so itseemethgoodinthysight.ThushavingfoundtherightcaptiveIpasson,

2.Tothecaptivity;andthisIshallsetoutinthreethings.

1.Thechains.

2.Theprison.

3.Thejailor.

As for the first, Ishall first touchuponthechainsthemselves,andthenuponthedistinctlinksthereof.

1.Thechainsthemselvesarenootherthanoriginalandactualsin.

1.Originalsinisaveryheavychain;andhereIshallview,

1. The upper end of this chain, I mean, that first sin of eating theforbidden fruit, called in theschoolspeccatumoriginaleoriginans:heretherewastrulymagnuminparvo,avastworldofsininasmallact.Therewasanidolofself-excellencyaframing,andtoadornit,aconcupiscencialstealth of the forbidden fruit; and in this stealth a bloody homicide, aslaying of all human nature at one blow; andwhich ismore, a kind ofdeicide too,a slaying (asmuchas inman lay)evenofGodhimself; thepride of this primordial sin snatching at God's excellency, the unbeliefstabbing at his truth, the rebellion fighting against his sovereignty, theingratitudetramplinghisgoodnessunderfoot,andthepresumption,asitwere, daring out his justice into warlike arms; and all this contrapræceptumtambreveadretinendum,tamleveadobservandum.Thisistheupperendofthischain,anditreachesdowntousall;forinhimwe

allsinned.(Rom,5:12).ThesweetestBonaventurecannotsay,InAdamononpeccavi: forAdamwasnothereconsideredasaprivateperson,butastherootandheadofmankind;Adam'spersonwasthefountainofours,and hiswill the representative of ours;wewere all in himnaturally aslatentinhisloins,andlegallytooascomprisedwithinthecovenantmadewithhim;thereforeweallsinnedinhissin."OmnesnosunusilleAdam,"saith one father; "Genus humanum in primo parente velut in radicecomputruit," saith another. But that of Nazianzen is fullest of spiritualsense, who cries out, "O, infirmitatem meam! meâ enim duco primiparentis infirmitatem." If any reply, But how could we sin in Adam? Ianswer, that our human nature was in him, and why might it not sinthere?Youwillsay,itcouldnot,forwantofawill;Ianswer,thatourwillswere put into Adam's by that covenant which was made with him forhimself and all his posterity. If onemanmay put hiswill into anotherman'swill inacompromise,whymaynotGod,whoismore lordofourwillsthanourselves,putallourwillsintoAdam'sbyacovenant?andhereGoddiditwithabundantequity,becauseourwillswereputintoAdam'sas well for the obtaining blessedness upon his obedience, as for theincurringpunishmentuponhisdisobedience.

2.Thelowerendofthischain,theuniversaldepravationofnature,calledpeccatumoriginaleoriginatum;thishangsupontheformer,allhabitualsin hath an essential relation to some actual sin precedent. It isimpossiblethatoneshouldbeasinnerhabitually,whoinnokindsinnedactually. IfAdamhadnotsinnedactually,hehadneverbeenhabituallyvitiated;nay,ifwehadnotsinnedinhissin,wehadneverbeenso.Thisoriginal depravation is the sinning sin, the body of sin, a body in oursouls,fleshinourspirits,aveilonoureyes,aplagueinourhearts,andaroot of bitterness in our whole nature; this turns our minds intodungeons of darkness, our wills into gulphs of sin, ourmemories intoleaking vessels, our fancies into forges of vanity, our affections intochambers of imagery, our members into weapons of unrighteousness,andourwholemanintoamanofsin;insomuchthat,"Tobecarnalistowalkκατʼἄνθρωπον,"(1Cor.3:3).Whenweareformedinthewomb,thischain liesuponus,even inprimoardore, in the firstwarmthofnaturalconception, (Psalm51:5).AndwhenChrist is formed inourhearts, thischainpressessoharduponthespiritualembryo, thatassoonasever it

begins to live, it falls a sighing and groaning with tears, Oh, my hardheart! Oh, my unbelieving heart! Oh, my carnal, sensual heart! "Oh,wretchedmanthatIam,whoshalldelivermefromthisbodyofdeath?"(Rom.7:24).Nay,theveryphilosophersthemselves,(whoneverkennedso faras the topof thischain, ImeanAdam'ssin,)yet seemto feel theweight of it. Wherefore sometimes they complain of a sepulchrumcorporis, as if σῶμα were become σῆμα, a grave to the soul; andsometimestheycryoutofadefluviumpennarum,asifthesoulhadlosther wings. Whither also may be referred the Trismegists indumentuminscitiæ, pravitatis fundumentum, corruptions vinculum, velamenopacum; with many such like expressions touching the weight andpressureofthischain,involvingmeninahorridslaveryandcaptivity.

2.Besidesthechainoforiginalsin,thereisthatofactual;thewholeworldἐντῷπονηρῷκεῖται,(1John,5:19), liesinwickedness,asaslaveinhischains. Oh! the open profaneness, secret hypocrisies, spiritualwickednesses, carnal pollutions, daring presumptions, falteringinfirmities; impieties against God, unrighteousness against men, vastarmiesandhostsofsinwhichcovertheworld.Asoriginalsinturnsmanintoamanofsin;soactualsinturnstheworldintoaworldofsin.Thisisa long chain reaching fromAdam's fall to theworld's period, and fromfirsttolastenwrappingcaptivesallalong.

2.Thelinksofthechainsareconsiderable,andthosearethreegreatones.

1.Thefirst linkismaculapeccati, thestainofsin;this isthefilthofthechain, a brand of deformity on the naked captive.God is the beauty ofholiness,andthereisnoturningfromhimwithoutablot:Godisasunofinfinite light,andthere isnoholdingupourhandsagainsthimwithoutcasting a dark shadow on our faces. Every sin is a filthiness; if it be abrutish lust, it is μολυσμὸς σαρκὸς, filthiness of flesh; if a spiritualwickedness, it isμολυσμὸςπνεύματος, filthinessofspirit,as theapostledistinguisheth, (2 Cor. 7:1.)Nay, thatwhich is filthiness of flesh in theexternal commission of the act, is yet filthiness of spirit in the internalcommaculation of the soul. Thewicked cast outmire anddirt, and themoretheycastoutinthetransientactsofsin,themorethereiswithinintheabiding spotof it.When theactof sin ispassedandgone, the spotand stain thereof stays behind, and denominates us υίοὺς ἀπειθείας,

childrenofdisobedience.

2. The second link is reatus peccati, the guilt of sin, a dreadful linkchaining thenaked captive todivinewrath, fastenedwithinhimby thedesertof sin, andbounduponhimby the justiceofGod;andhencehebecomes τέκνονὀργῆς, a child of wrath. No sooner doth he turn fromGodashislaw-giver,buthemeetshimashisjudge,andthatintheface;The face of the Lord is against them that do evil.Whilst he flies, extraordinem præcepti; he falls, intra ordinem justitiæ, the wages of sin isdeath.

3. The third link is regnumpeccati, the reign of sin; sin is an absolutetyrantoverus;hislawsareallwritinlettersofblood,hisstrongholdsareinourveryreasons.(2Cor.10:4,5.)Histhroneisinourwills,hiswingedchariot in our affections, hisweapons in our earthlymembers, andourwholemanisδοῦλοςἁμαρτίας,theslaveofsin,(John.8:34.)

2.Thenext thing in thecaptivity is theprison,and that is thewrathofGod.Butherewemustdistinguishthewallsfromthedungeon,thewallsareverystronganddreadful,infinitejusticeandholinessaretheflamingcherubimsthatguardthem;andthehand-writinguponthemis,Acursetothesinnerandwoetotheworksofinquity.Thepoorcaptive,aslongashischainsareunbroken,lieswithinthesewallsὑπόδικοςτῷΘεῷ,underthe judgment of God." (Rom. 3:19). "Wrath abides upon him," (John3:36),asadstate.Nevertheless,whilstbuthere,heisaprisonerofhope,a captive capable of redemption. The dungeon is hell itself, a place ofdarkness,agulfofunquenchablefire,abottomlesspitofperdition,intowhich impenitentsinnersarestilla sinkingdeeperanddeeper,withoutanyhopeofascendingoutofit;whenthecaptiveisoncehere,theutmostfarthingwillbeexactedofhim.

3. The last thing in the captivity is the jailor, even Satan, and he doththreethings.

1.Hetakesthecaptiveintohiscustody,thenaturalman'sheartbecomeshispalace,andeveryroominitisfullofhellishfurniture;nottheturretofreason,nay,nottherelicsofthedivineimageleftfree,buthave,asalearned bishop speaks, habitatorem diabolum; and it appears that a

prouddevildwellsunderthesameroof,becausemenseektobejustifiedthereby.

2.Hekeepsonthecaptive'schains,hesoothesuptheoldman,asiftherewerenosuchthingasanewcreature,andnatterstheearthlymembersasiftherewerenosuchplaceasheaven;heblowsupthemiserablecaptiveintoproudreflexes,asifhehadreasonenoughtospanallmysteries,andwillenoughtoteemallgracesoutofthedeadwombofnature.Hestandsattherighthandoforiginalcorruption,broodingandfly-blowingcorruptnature into concupiscences, concupiscences into acts, acts by iterationintohabitsandcustoms,whichareasecondcorruptnature;andallthiswhilehekeeps thehouse inpeace, that thecaptivemaysleepon inhischains.Andifthechainsrattletoomuchincryingscandals,helinesthemwithsomemoralities;iflegalconvictionsmakethemtoohot,hesprinklesandcoolsthemwithsomepresumptionsofmercy;iftheybeweightyandpressing upon conscience, he lightens them with some forms ofGodliness; if, after all this, the captivewill yet awake,he shall, if Satancan do it, Dives-like open his eyes in torments, and desperation shallswallowhimup for ever.Heworksallmannerofways inmen, thathemaykeepontheirchains,andaddonelinkoffilthandguilttoanother.

3.Hekeeps the captive, asmuchas inhim lies,within thewallsof theprison. Oh, what serpentine windings! what circumventing methods!whatuntraceabledepths!Whatlyingpromises!whatshewsofhappinessdothheusetokeepthemthere!Heiswellcontenttoallowtheambitiousone his pinnacles of honour, the covetous his bags of mammon, thevoluptuous his paradise of carnal pleasures, the curious his fine-spuncobwebs of school notions, every captive his peccatum in deliciis, hisbelovedcorruption,soastheywillbutstaywheretheyare, inastateofwrath.

3.Having seen the captive and captivity, let us pass on to consider theRedeemer;andhereIwouldfirstpremisethatnocreaturecouldredeemusoutof this captivity.Sin isan infiniteevil,objectively infinite; it isafightingagainstaninfinitemajesty,astrivingagainstinfinitesovereignty,an enmity to infinite holiness, a provocation to infinite justice, aDeicidium,astrikingattheverylifeandbeingofGod;Godhathnootheroppositebut sin,andwere itpossible that the leastdropof it couldget

intohim,hewould instantlyceasetobeGod;andnowwhereshallGodhave satisfaction for such an evil as this? Shall the brutal world be asacrificefortherational?Alas!"thebloodofbullsandgoatscannottakeawaysin."Canthecaptivedooughtinit?Canhewearoffhischainswithrepentanttears,orworkthemoffwithafter-holiness?Alas!thecaptiveisinlovewithhischains,andthereforeatavastdistancefromrepentanceandholiness.But ifhehadboth,doubtless thoserepentant tearswouldbe black or salt in some measure, and therefore want a laver; thatholiness, in comparison of spotless perfection,would be but as a filthyrag,andthereforewantacover.Butsupposehehadsuchtearsasarethepurebloodofafilialheartwithoutanyblacknessorsaltnessinthem,andsuchholinessasispurelinen,fineandwhite,withoutanyspotinit;yetallthismustbeoffreegrace,andnothingofhisown;andthen,howcanhe who sins ex proprio, satisfy ex alieno? But admit that these graceswerehis own, too; yethow can finite graces satisfy for an infinite evil?Thereisnoproportionatallbetweenfiniteandinfinite.Butyouwillsay,Sin is infinite objectively; and so are repentance and holiness, too;thereforetheymaysatisfyforsin.Ianswer;Thedifferenceisvast,forsinismeasuredbytheobject;andtherefore,beingagainstaninfiniteGod,isin a sort infinite; but satisfaction is measured by the subject, andthereforerepentanceandholinessbeingsubjectivelyfinitecannotsatisfyforsin.Butyouwillyetreply,Thesegraces flowfroman infiniteSpirit,and therefore may satisfy for sin. I answer; This is the granddisproportionbetweenthoseworkswhichChristworksforusasasurety,andthoseworkswhichtheSpiritworksinusasasanctifier:inthefirst,thereisGodandmaninoneperson,andthereforetheyareofaninfinitedignity; but not so in the second, and therefore they are but of a finitevalue.Theforlorncaptivecanbynomeanshelphimself,andwhatshallhedo?Shallheprayinaidoftheholyangels?ButOh!whattremblingfitswouldtherebeinthem!Whatpalenessinthecherubimsatsuchatask!Butsupposetheycouldallbeinducedtobecomeasacrificeforus,wouldtheHolyOneopenhiseyesuponsuchasatisfaction?Butifhedid,whatwould become of them? How soon would our debts empty all theircoffers, andGod'swrath break all their backs, andwho should redeemthese redeemers? Therefore every creaturemust say, it is not inme toredeem.Thispremised, theRedeemer is theLordJesusChrist, thetrueImmanuel, the Word made flesh, the man God's fellow, the great

Trismegist, a royal priest, priestly prophet, and prophetical king, all inone;apriestuponhis throne,a conqueroronhis cross, ahealerbyhiswounds.Oh!couldweseehisglory,hisheadisafountainofholyoil,hishairs woolly with eternity, his eyes flaming with omniscience, his feetbrassed with invincible power, his robe of righteousness as long andbroadasthelaw,hisgirdleoftruthallofpuregold,hisheartgravenwiththenamesofsaints,andhis tenderbowelsshewing themselves throughhisbleedingwounds.This is theSaviourof theworld,andRedeemerofman,thisishe;andhehathathreefoldrighttobeso.

1.Jusproprietatis,asGod.

2.Jusidoneitatis,astheSonofGod.

3. Jus conjunctionis, asman, as a surety formen, andas ahead tohischurch.

1. Jus proprietatis, asGod,who should redeem a creature but the trueowner?AndwhoishebutGodtheCreator?Ovemperditamquisrequirit,(says Tertullian) nonne qui perdidit? Quis autem perdidit, nonne quihabuit?Quisautemhabuit,nonnecujusfuit?Homononalteriusresestquàm Creatoris. He that is ἀληθῶς ὁ σωτὴρ, truly a Saviour (as theexpressionis,John4:42,)mustbeGodindeed.Shouldonemerecreatureredeem another, he should ipso facto pluck away a creature from hiscreator,inasmuchasredemptionisagreatertiethancreation.NowJesusChrist,whocametoredeemus, isveryGod,notametaphoricalbutthetrueGod,(1John5:20),notapetty,butthegreatGod,(Tit.2:13),notanundersubordinateGod,butoverallGodblessedforever,(Rom.9:5),notaGodbyofficebutaJehovah,(Jer.23:6),aGodbynature; thoughnotαὐτουιὸς, as to his subsistence, yet αὐτοθεὸς, as to his essence. God'snameis inhim.(Exod.23:21.)Onegreat letterof thatnameiseternity,and his going forth was from everlasting, (Mic. 5:2); another isimmutability, andhe is yesterday, to-day, and for ever the same, (Heb.13:8); another is omniscience, andhe knoweth all things, (John21:17);anotherisomnipotence,and"hehathallthepowerinheavenandearth,"(Matt.28:18);anotherisimmortality,and"hehathlifeinhimself,"(John5:26); another is immensity, and he whilst on earth was in heaven,"(John3:13),andthoughlongsinceascendedtoheaven,"isstillonearth."

(Matt. 28:20.)All these golden letters are graven on theGodhead, andπᾶντὸπλήρωματηςθεότητος,"allthefulnessoftheGodheaddwellsinhim,"(Col.2:9),alltheseshedforthadivinegloryandmajesty,andheisἀπαύγασμα τες δόξης, "the brightness of divine glory," (Heb. 1:3), andwhatneedwemorewitnessesofhisDeity?Hisnameiswonderful,(Isa.9:6), far above all creatures; his generation is unutterable, being ἰδιοςυἱὸς,"theproperSonoftheFather,"(Rom.8:32),notascreaturesmadeex nihilo, but as a proper Son begotten out of his very substance: hisstandingisἐνμορφῆθεοῦ,"intheessentialformofGod,theverydivinenature," (Phil. 2:6), and his special ubi there is "the Father's bosom,"(John. 1:18), and from thence together with him he breathes forth theHoly Ghost. His works are divine and all one with the Father's. (John5:19.)Hesatincounselwithhiminframinghiseternaldecrees,andsincewroughtwithhiminmakingfirstaworldofcreaturesandthenachurchofsaints;andstillheworkswithhiminthepreservationandgubernationof both. Lastly, his two testaments, which face each other as thecherubims upon the ark, by their sweet glances and respective aspectsuponeachotherdodisclosehisDeity.ForintheOldTestamentitissaid,that "Jehovah brought Israel out of Egypt," (Exod. 20:2), in the NewTestament it is said, that "Christ did it," (Jude 4, 5 v.); in the Old,"Jehovahcircumcises theheart," (Deut.30:6), in theNew, "Christdothit,"(Col.2:11);intheOld,"JehovahpouredouttheSpirit,"(Joel2:28),intheNew,"Christ,"(Acts2:33);intheOld,"everykneebowstoJehovah,"(Isa.45:23), in theNew,"toChrist," (Rom.14:11); in theOld,"miraclesweredoneinJehovah'sname,"(2Kings2:21);intheNew,"inChrist's,"(Acts9:34);intheOld,"Jehovahisthefirstandthelast,"(Isa.44:6),inthe New, Christ is alpha and omega," (Rev. 1:11); in the Old "there is,Deus absconditus," (Isa. 45:15), in the New, "Deus manifestatus incarne," (1 Tim. 3:16). All which domost pregnantly prove theDeity ofChristuntous.Nevertheless,proudreasonwillbebabbling,HowcantheFather beget the Son ex proprià substantiâ?Can any part of the divineessence be discinded in such a generation? or if not, can thewhole begiventotheSon?andifso,howisitretainedtotheFather?Ianswer:theFather gave unto the Son the whole Essence, non alienatione sedcommunicatione,nongenerationeemanante,sedimmanente;theFathersobegetstheSon,asthathestillpossesseshim,(Prov.8:22),theSonsogoes forth from the Father as that he still abides in him; his eternal

egress, (Micah5:2), isκατὰμονὴν,notbydefluxion,but immansion; "Iam in the Father and the Father in me," saith Christ, (John 14:10.)Indeed,ifwespeakaccurately,theFatherbegetstheSonoutofhimself,ratherinessentiâdivinâ,thatexessentiâdivinâ.Hencetheentireessenceis in theFather,and theentireessence is in theSon too:andwhat if itcould not be thus in a finite essence? yet why may it not be so in aninfinite?Whatifreasoncannotfathomit?mustthereforefaithrejectit?Iconcludethen,thatChristisveryGod,andasGod,hathalighttoredeemushiscreatures.

2.Jusidoneitatis,astheSonofGod,hewasmostfittobeourRedeemer;what can be more perfectly congruous than reconciliation by God'sbeloved one, adoption by his natural son, reparation of his graciousimagebyhissubstantial,ashineoffavourbythebrightnessofhisglory,beamsoflightbyhiswisdom,restitutionoflifebytheprinceoflife,andmediation between God and man by the middle person in the sacredTrinity?Therebe three great goings forthofGod, intowhich all othersmayberesolved:thefirstisthatfundamentaloneofcreation,anduponsin'sentry,whichisbutanapostacyfromcreation,incomesthesecond,viz.redemption,andoutofthis,asoutofafountain,flowsthethird,andthatissanctification;thesehanginorderoneuponanother.Unlesstherehad been a creature, and that apostate, there had been no place forredemption;andunlesstherehadbeenaredemption,therehadbeennoroomforsanctification;forGodwouldneverhavere-implantedhisimageofholiness ina creature leftunder theeternal strokeofhis justice,norhave plucked away the spot of sin there, where the guilt of sin is leftbehind.Nowalbeit it is amost sure rule, that operaTrinitatis ad extràsuntindivisa;yetamongdivines,creationisinasortpeculiarizedtotheFather as the first, redemption to the Son as the second, andsanctification to the Spirit, as the third person in the glorious Trinity.ThusinthesethreegoingsforthofGod,eachpersonintheTrinityhathhisspecialshine,andthatintheveryorderofhissubsistence;whereforeit was very congruous that the Son, of all the persons in the Trinity,shouldbeourRedeemer.

3.Jusconjunctions;hethatredeemsacaptivemustbepersonaconjunctawithhim,andsowasChristwithusinathree-foldrespect.

1.Conjunctionenaturali,hewasourgoel, (Isa.59:20), that is,ournextkinsman by his incarnation, and our Redeemer by his passion; heassumed our nature into himself that hemight redeem us; μέγας θεὸςwasmadeμικρὸνβρεφὸς, thegreatGodasucklingchild;regenssidera,yet sugensubera,he that ruled the stars sucked thebreasts. "Thewordwas made flesh," (Joh. 1:14), and a strange making it was; all othercreationsare,asitwere,extraDeum,butherewasacreationintheveryperson of God. The glorious Trinity in the very instant of drawing thehumannatureexnihilointerweaveditwiththepersonoftheSon,sothatitneverwasanywherebutthere;allothercreationsstandundertheroofofprovidenceandpreservation,butherethehumannatureisaninmatein the very same personwith the divine: all other creatures have theirproper suitable seats and ubi's in the sphere of nature, but here is thesackcloth of an human body cast upon, and the rush-candle of areasonable soul lighted up in the sun itself. The glorious Son of Godespoused flesh and blood, and the bride-chamber, where the knot wastied, was the Virgin's womb; there was he made of a woman,consubstantialwithusas tohishumanity,whowasconsubstantialwiththeFatherastohisdivinity.Ohowgreatisthismystery,Godmanifestinthe flesh!ODomine! quàmadmirabile nomen tuam!nonmodòmundihujus staturam admiror, non stabilitatem terræ, nun lunæ defectum etincrementum, non solem semper integrum et laborem ejus perpetuum:mirorDeum inuterovirginis,mirorOnmipotentem incunabulis,mirorquomodoVerboDeicaroadhæserit,quomodoincorporeusDeuscorporisnostri tegumentum induerit; in cæteris aliquæ satisfaciant rationes, hîcsolusme complectitur stupor.God never came so near to us as in thiswonderfulconjunction.InthecreaturesweseeGodaboveus,inthelawweseeGodagainstus;buthereweseeImmanuel,Godwithus:heisonewith us by a natural conjunction, but that is not all; for being in ournature,hebecameonewithus.

2.Conjunctione legali,hewasour sponsoror surety,andso in lawonepersonwithus;hisstileisἔγγυοςδιαθήκης,suretyofthecovenant,(Heb.7:22), and the covenantbeingmutual onbothparts, fromGod toman,and fromman toGod,he is inboth respects a suretyof it: a suretyonGod'spartthathispromisesshouldbeperformedtous,andasuretyonourpartsthatourdebtsshouldbepaidtoGod.Weweredoubledebtors

to God; as rational creatures we owed perfect obedience, and as sinfulcreaturesweowedeternalsufferings;thefirstisadebttoGod'sholiness,andthesecondtohisjustice.NowJesusChristwasoursuretyforboth,asuretytofulfilallrighteousnessforus,andthefide-jussorialbondwhichhegaveforthiswashiscircumcision:forhehadnosinfulfleshtobecutoff, but would become a debtor to the whole law for us; and incircumcision he signed security for it with his own blood: and also asuretytotakeoursinsonhim.HencetherighteousGod(whocannotbutjudge according to truth) charged our iniquities uponhim, (Isai. 53:6),andheasoursuretyacceptedthecharge,andthosewords,Mysinsarenot hid from thee," (Psal. 69:5), are (as St. Jerom thinks) spoken expersonâ Christi, for he was though not commissor, yet susceptordelictorum;ourfleshandbloodwastakenintohisdivineperson,andoursins (which couldbynomeans enter in there)were yet cast uponhim,and being cast upon him, God exacted satisfaction of him, אּוהְו ׂשַּגִנ

הֶנֲעַנ it was exacted, and he answered. (Isai. 53:7.) Satisfaction wasexactedfromhimasoursurety,andheansweredforus;andwhatwashisanswer?Why,Iwilllaydownmylife,Iwillpouroutmysoul,saithhe;letallthewrathduetothosesinsbesqueezedintoonecup,andIwilldrinkitup to thebottom; let the fireofGod'sangerdropdownfromheaven,and I will be the paschal lamb roasted init. Thus Jesus Christ was asurety, nay, ἀντἰψυχος, the noblest of sureties, putting his soul in oursouls'stead,tobearoursinsandGod'swrath;andforthisverypurposewasheonewithusinnature,thathemightbeonewithusinlawtoo.Butneither is thisall, forboththeseconjunctionsarecrownedwitha third,andsoheisonewithus.

3.Conjunctionemysticâ,Christ is thehead,andthechurchis thebody,andbothtogethermakeuponemysticalChrist,(1Cor.12:12),theheadinheaven,andthebodyonearth;andthespiritualcontinuitybetweenbothisoneandthesameHolySpirit,whichisontheheadwithoutmeasure,and on themembers according tomeasure. If the Jew ask uswhere isChrist?wecantrulyanswer,heisattherighthandofGodinheaven;andonearth,lo!hereisChrist,andthereisChrist,livingandbreathinginhissaints;everysaintisapieceofhim,andalltogetherarehisfulness,(Eph.1:23), so that he doth not count himself complete without them. Thisconjunction is so near and full of spiritual sense, that a poormember

cannot suffer on earth, but instantly the head in heaven cries out ofpersecution,(Acts,9:4),andeventhesufferingmemberreckonshimselfsittinginheaven,aslongashisheadisthere,(Eph.2:6.)

ThusourRedeemercomesverynearuntousinathree-foldconjunction,andineachconjuctionthereisararecondescension.Inthefirsthecamedown into our natures by a stupendous incarnation, in the second hecamedownintoourhellbyafide-jussorialpassion,inthethirdhecomesdownintoourheartsbytheSpirit'sinhabitation;thefirstopensawaytothesecond, thesecond is thepurchaseof the third,and the third,as indesign,wasamotiveto,and,asinexistence,isacrownupontheworkofredemption.

4.Having considered theRedeemer, I pass on to the price; and here Ishallreducealltothreequestions.

1.Whatthispriceis?

2.Whatmannerofpriceitis?

3.Forwhomitwaspaid?

1.Whatthispriceis?andthisisthehumannatureofChrist,assubjectedtothelaw.WhentheSonofGodcameforthtoredeemus,hewas"madeofawoman,madeunderthelaw,toredeemusthatwereunderthelaw,"(Gal. 4:4, 5). "Made of a woman," there is his human nature; "madeunderthelaw,"thereishissubjectiontothelaw,andtheendofallisourredemption. Christ, "through the eternal Spirit, offered up himself toGod,"(Heb.9:14),andthatinawayfullyansweringthedemandsofthelaw. The law demanded of the captives two things; perfect obediencefromthemasrationalcreatures,andpenalsufferingsfromthemassinfulcreatures; and Christ gave up his human nature a price both ways, indoingandinsuffering;hegavehimself,thatis,hishumannature,forusanofferingandasacrifice,(Eph.5:2);anofferinginhisactiveobedience,and a sacrifice in his passive, and both these together were the entirepriceofourredemption.

1. Christ gave up himself in his active obedience. That holy thing, his

humannature,assoonasitcameoutintotheworld,fellabreathingforthofholiness,burningwithzealforGod,meltingincompassionsovermen,bowingitselfdowninmiraculoushumility,andinarapeoflovedoingallthewillofGod,eventothelastgaspuponthecross.Histhoughtswereallbirths of holiness, his words oracles of truth, his works a fulfilling allrighteousness, and his meat and drink was to do his Father's will. Heascended up to the top or pinnacle of the moral law in the sweeteststrainsoflove,andfetchedaboutthebreadthorvastcompassofitinthelargenessofhisobedience,andpasseddowntotheveryhemorborderofitinthelownessofhishumility.Ratherthanfail,hewouldbe,subjecttohis own creature, (Luke 2:51); pay tribute to his own subject, (Matt.17:27);andwashhisdisciples' feetwith thoseveryhandswhichhadallthepowerinheavenandearthinthem.(John13:3–5.)Nay,hestoopeddown as low as the fringe of the ceremonial law; his sinless flesh wascircumcised,(Luke2:21);hisholymotherpurified,(Luke2:22);thetruepassover kept the typical one, (Matt. 26:20, 21), and so obedientiallystood under his own shadow. In every respect he was obedient untodeath.Hisobediencewasafaircommentaryonthewholelaw,writteningloriouscharactersofholinessandrighteousnessallhislifelong,andathis death clasped and sealed up with his precious blood. Thus themandatorypartofthelawwasanswered;nowfortheminatory.

2. He gave up himself in his passive obedience, he was in some sensecrucified inthewomb, inthathewasmadeofhiscreature:andcomingforthintotheworld,allhislifewasaperpetualpassion.Thegospelshowsus the immense God in swaddling clothes, the builder of all thingsworkingasacarpenter,theholyonehurriedupanddownbyatemptingdevil, the fillerofall thingshungry, the fountainof livingwater thirsty,thepowerofGodweary,theeternaljoyoftheFatherweeping,theownerofallthingsextremelypoor,andnotknowingwheretolayhisheadinhisownworld.Thusasamanofsorrowshepassesontowardshiscross;oneof his own apostles betraying him, another denying him, the restforsaking him, the chief priests bloodily conspiring against him, falsewitnesses unjustly accusing him, the tumultuous rabble crying out,Crucify, crucify, and Pilate first confessing his innocency, and thencondemninghisperson.Andnowarrivingathiscross,sorrowsbreakinupon every part, his head raked with thorns, his face besmeared with

spittle,hiseyesafflictedwiththetearsoffriends,hisearsfilledwiththeblasphemiesof enemies,his lipsof gracewetwith vinegar andgall, hishandsandfeetnailedtothecross,andhissacredbodyhangingbetweenthieves, racked and tortured to death in a Golgotha of stench androttenness.Butallthisisbuttheoutsideofhispassion;atthesametimehellwas let loose, and from thence the devils as somany roaring lionscamewithopenmouthstodevourhim,and(whichismuchmore)heaventhundered over his head, and the righteous God, as angry as our sinscouldmakehim,fellasmitingofhim,(Isai.53:4),andsmotehiminhissoul too, (verse10),andwithsmitingwoundedandbruisedhim, (verse5);thesmartandanguishwhereofwassogreatthathewasafraid(Heb.5:7),andhisfearwassohigh,thathebeganἀδμκονεῖνtofaintaway,andἐκθαμβεῖσθαι,tobesoreamazed,(Mark14:33),andinthisamazement,theeclipsewassodark,thathewasπερίλυποςsurroundedwithsorrowsevenuntodeath,(verse34),andinthisspiritualsiege,hefallsapraying,"Father,ifitbepossible,letthiscuppassfromme,neverthelessnotasIwill, but as thou wilt," (Matth. 26:39), and in prayer he sinks into anagony.His soulbecame like thatpoor ship, that fell into aplacewheretwoseasmet,theforepartstickingfast,andremainingunmoveable,andthehinderpartbrokenwiththeviolenceofthewaves,(Acts27:41).Evensoherewere two seasmet, a seaofwrath stormingagainsthimasoursurety, and a sea of love breathing in him after our redemption. HishumanwillasnatureshrunkatthesenseofGod'swrath,butasreasonitstedfastly pointed at the work of our salvation. Redemption stood fastandunmoveableinhisheart,yetthesameheart;thoughwithouttheleastspotofsinfulcontrariety,wasbrokenwiththewavesofamazinghorrors,andsodreadfulwasthisagony,thatitcastthisgrandhero,thestrengthofallthemartyrs,intoabloodysweat,"therefellfromhimgreatdropsofblood."(Luke22:44).Thesinsoftheworldascendingupasavastcloudbefore God's tribunal, now came dashing down upon hid in a horribletempestofincomprehensiblewrath,andthismakeshimcry,nay,asthePsalmisthath it, (Ps, 17:1), roaroutupon thecross, "MyGod!myGod!Whyhastthouforsakenme?"(Matt.27:46.)Onewouldhavethoughtatthe firstblush, that thehumannaturehadbeendroptoutofhisdivineperson;butthoughthatwerenot,yetthesenseofGod'sfavourwasforatime suspended from his human nature. Never was sorrow like to hissorrow.Inallthelegalsacrificestherewasdestructioreioblatæ,andall

thosedestructionsweresummedupinhissufferings.Asthecornhewasbraised,asthewineandoilpouredout,astheLambslainandroastedinthe fire of God's wrath, and as the scape-goat driven into the dismalwilderness of desertion. He did as it were sport in creation, but inredemptionhesweats,suffers,bleeds,anddies.

Nowhishumannaturethusmadeunderthe law,both inhisactiveandpassiveobedience,isthecompleteandintegralpriceofourredemption;Isay,bothinhisactiveandpassiveobedience,forthesewerenotsunderedeitherinexistenceormerit.

1.Notinexistence,fortherewaspassioninhisactions,andactioninhispassions: from first to last, his obedience was with suffering, and hissufferingwithobedience.Therewaspassioninhisactions;itwasagreatsuffering for the great lawgiver to be under the law, for the lord of thesabbath to observe it. The noblest and purest piece of the law is theknowing and loving of God, and yet even in that there was a greatsuffering:forhewhoeternallyknewtheFatherinaninfinityoflight,nowknewhimas itwerebycandle-light ina finite reason;hewhoeternallyembracedtheFatherinaninfinityoflove,nowlovedhiminthenarrowcompassofafinitewill;andtherefore,evenintheseἐκένωσεἑαυτὸν"heemptiedhimself,"astheapostlespeaks,(Phil.2:7).Andontheotherside,there was action in his passion; his passions were with knowledge, heshutnothiseyeswhenhedrunkoffthecupofwrath;hispassionswerefree-willofferings,—"Lo,Icome,"saithhe,"todothywill,OGod,"(Heb.10:7).God'swillwas,thatheshouldsuffer,andhiswillrunsbefore,andasitwere,anticipateshissufferings."Lo,Icome;"nay,inhispassagehebreaks out, πῶς συνέχομαι, "How am I straitened till it beaccomplished?" (Luke, 12:50). He was, as it were, in pangs of forwardobedience to be baptised in his own blood, and posted on towards anagonyofwrathinanagonyoflove;andwhenhearrivedathisextremestsufferings,hissignalwillingnessturnedhissufferingintodoing,andhiscross intoa triumphant chariot; "he triumphed in it," saith theapostle,(Col. 2:15); even there his obedience and love rode in triumph;triumphant obedience spread out his hands upon the cross, andtriumphantloveopenedhisnakedhearttothewrathofGod.Hissoulwasnotsnatchedaway,butpouredout, (Isa.53:12);his lifewasnotmerely

takenaway,butlaiddown,(John,10:18).HewaswillingtobeforsakenofGodhimself foratime,thattherebyhemightfulfil thewillofGod;andbeforethefireofGod'swrathcouldfallonhim,hewasallinaflamewithhisown love.Thus, theactiveandpassiveobedienceofChristwerenotsevered in their existence, but like his seamless coat, were interwovenfromthetopthroughout,eventohislastgaspuponthecross.

2.Neitherweretheseseveredinmerit;Christisnotsotobedividedasifhis sufferings apart by themselveswere the price of remission, and hisrighteousnessapartbyitselfthepriceofglory.IftheactiveobedienceofChrist apart, make us perfectly righteous, where is the glory of thepassive? if the passive obedience of Christ apart purchase all for us,where is the gloryof the active?But if both togethermakeup the totalsum,thegloryofboth ispreserved.OurRedeemerwasmadeunderthelawthathemightredeemus;now,ashewasunderthewhole lawastothe command, and as to the curse of it, so his active and passiveobedience adequately answering both, is the entire price of ourredemption.

ButhereIamobviatedbytwoobjections.

1.SaiththeSocinian,thereisnopriceatall.

2.Saysomeofourdivines,thepassiveobedienceofChristisalltheprice,andtheactivenopartatallofit.

Astothefirst,Ishallnotneedspendmanywordsabout it,becausethescripture is so pregnant in it, ἠγοράσθητε τιμῆς, Ye are bought with aprice,saithSt.Paul,(1Cor.6:20);andthisprice(asSt.Petertellsus)isnotcorruptiblethingsassilverandgold,butthepreciousbloodofChrist,(1Peter1:18,19),atranscendentpriceabletopurchaseasmuch,nayfarmoreinthespiritualworld,thansilverandgoldcaninthematerial;anditisnotmerelyapriceofemption,butofredemption;Christgavehislife,λύτρον, a price of redemption, (Matt. 20:28), and which is moreemphatical,hegavehimselfἀντίλυτρον,acounterpriceofredemption,(1Tim.2:6),doingandsufferingintheroomofpoorcaptives;andthispricewaspaidintotherighthand,viz.intoGod's,(Eph.5:2),andhenceissuesout,ἀπολύτρωσιςproper redemption, theprisondoorsareopened,and

thepoorcaptivesmaygooutὅντωςἐλεύθεροί free indeed,(John8:36.)Thatthenthereisapriceisasclearinscripture,asifitwerewrittenwithasunbeam;butyettheSocinianshutshiseyes,andcriesout,allisbutametaphor. God redeemed (saith he) Israel out of Egypt, and Moses iscalledλυτρωτὴς, (Acts7:35),andyet therewasnopriceatallpaid.Butalas! thateversuchvainconsequencesshoulddropfromthemastersofreason;redemptioninsomescripturesismetaphorical,thereforeitissoinall;Moseswasbutanakeddeliverer, thereforeChrist isnotaproperRedeemer; Moses' redemption was a redemption by power only,thereforeChrist'sredemptionisnoredemptionbyprice;redemptionoutof the hands of an unjust Pharaoh was without price, thereforeredemptionoutof thehandsofa righteousGodwas so too.Buton theotherside,howcogent is theargument?IfMosespayingdownnopricewas but a naked deliverer, then Christ paying down one was a properredeemer.IfIbelievethattobebutametaphoricalredemption,becausethe scriptures speak of no price paid for the same; pari ratione Imustbelievethistobeaproperredemption,becausetheScripturestellusofaprice. If there must be power to redeem a captive from humanoppression, surely there must be a price to redeem him from divinejustice.WewereallascaptiveslockedupunderthecurseofthelawandwrathofGod,andChristwasλυτρωτὴςandλύτρον,botharedeemerandaransomforus:wherefore,concludingthattherewasaprice,Ipasson.

2. As to the second objection; I conceive that the active and passiveobedience of Christ do both togethermake up the perfect price of ourredemption;Isay,bothtogether.Theactiveispartofthesum;andthisIshalldemonstrate,—

1. In general, by those Scriptures which set out the managery ofredemption. Long before our Saviour Christ came about it, the Fathercalls him "his servant," (Isa. 42:1); and one part of his service was hisactive obedience; and just at his entrance into the world he expresseshimself,"Lo,Icometodothywill,OGod,"(Heb.10:7).Hecameinhisincarnation;hiserrandwasredemption,andtheway tocompass itwasbydoingGod'swill,andthathedidpartlyinhisactiveobedience;beingcome, his statewas subjection, "hewasmadeunder the law to redeemus." (Gal. 4:4, 5).His humannaturewas so far a price as itwasmade

underthelaw,andthatitwasinpartastohisactiveobedience;thisbeinghis state, "his earwas bored," (Ps. 60:6),which the apostle renders, "abodywasprepared."(Heb.10:5).Hishumannaturewas,asImaysosay,all ear to the commandsofGod; amongwhichonewas, thathe shouldfulfil active obedience; this obedience, he fulfilled all along, even untodeath,nay,and indeath;andby thisentireobedience,accomplished indoing and suffering, we are "made righteous," (Rom. 5:19), and sorighteous,that"therighteousnessofthelawisfulfilledinus,"(Rom.8:4),and so fulfilled, that "the law hath its end," (Rom. 10:4), and this soaccurately, that "one jot or tittle doth not pass from the law, but all isfulfilled." (Matt. 5:18). In all which series of Scriptures, his activeobedienceconcursaspartoftheprice.

2.Inparticular,Ievincethistruthbythreereasons.

1. Because he fulfilled his active obedience notmerely for himself, butmainly for us; he was our surety, and so received the obligation ofobedience on himself. Hence he would be baptized, because it was τὸπρέπον,"itbecamehimtofulfilallrighteousness,"(Matt.3:15):itbecamehim, not as for himself, for he was the spotless lamb, and needed nobaptismatall;hecouldbaptisewiththeHolyGhost,andneedednowaterbaptism; but it became him, as our surety, to be subject to God'scommandeven in this.Andso inall otherhisactiveobedience; for theimpletion of the law was by God translated upon him: "What the lawcouldnotdointhatitwasweakthroughtheflesh,GodsendinghisownSoninthelikenessofsinfulflesh,andforsincondemnedsinintheflesh,thattherighteousnessofthelawmightbefulfilledinus."(Rom.8:3,4).HerealltheobligationsofthelawarecastuponChristasoursurety;wecould not satisfy for our sins, Christ did it; we could not fulfilrighteousness,Christdidit.Butyouwillsay,thisplaceonlyconcernshispassiveobedience;foritspeaksofcondemningsin,andthatwasdoneinhis passive only. I answer, that this place extends to all Christ'sobedience,activeaswellaspassive,andthisseemsclearbythefirstandlastpartofthewordscomparedtogether:thefirstare,whatthelawcouldnotdointhatitwasweakthroughtheflesh;andwhatwasthat?Coulditnot curse the sinner?Yes, undoubtedly; andhere the flesh, that is, sin,wasthestrengthofthelaw;butforwantofperfectobedience,itcouldnot

givelife,(Gal.3:21);andheretheflesh,thatis,sin,wastheweaknessofthelaw.NowChrist,thepowerofGod,cametosupplythisweakness:buthowdothhe do it? The latterwords tell us, Sinwas condemned in hisflesh,thatis,hishumannature;anditwascondemnedthere,notonlybyhis passive obedience, but by his active too. Every act thereof did as itwere sit in judgment on sin; even as every knock of Noah on the arkcondemned the old world: sin was so condemned, that δικαίωμα τοῦνόμου, the righteousness of the law is fulfilled in us, the law hath itsrightfuldemands,onewhereofisperfectobedience;therighteousnessofthelawisfulfilledinus,thatis,forus,inoursteadandroom:whereforeChrist's active obedience being fide-jussorial and on our behalf, mustneedsbepartoftheprice.Butyouwillsay,Christ'sactiveobediencewasnot fide-jussorial, for itwas thedebtofhishumannature,asa rationalcreature; and therefore being due as for himself, it could not be paiddownasforus.Ianswer,thatChrist'shumannaturewasbutacreature,andsoitswillcouldnotpossiblybesupreme,butindispensablysubjecttothewillofGod;yetneverthelesshisactiveobediencewaspaiddownforus,andwaspartoftheprice;andthiswillappear, ifweviewit inthesefourparticulars:

1.Astothespringofit,itwasfreedom,hishumannaturewasnecessarilysubject to thewill ofGod, but itwas freely assumed into thepersonofGod;Christasmanwasboundtothelaw,butasGodwasnotboundtobecome man. As he freely took a body with its circumscriptivedimensions, sohe freely tooka soulwith those legal obligations,whichare, as it were, themoral circumscriptions of it; he freely assumed thehumanity,andwithitallincidentduty.

2.Astothecircumstancesofit,itwasunobliged.Christwasboundbythelaw as man; but he was not bound to perform it in such a debasedmanner,forsuchaspaceoftime,insuchaplaceasearth,unlessasoursurety;forhemighthavecarriedupthehumannatureintoheaveninthefirstinstantofitsassumption.

3.As to the end of it, itwas for us, it points at the same endwith thehumannaturetowhichitwasincident:ashewasmademanforus;Tousa son is born, (Isai. 9:6), sohis activeobediencewas forus.Hence theapostlejoinsboththesetogether;hewasmadeofawoman,madeunder

thelaw;andthensuperaddsastheendcommontoboth,—thathemightredeemus.(Gal.4:4,5,)

4.Astothevalueofit,itwasinfinite;afiniterighteousnessmayserveforits single performer, but Christ's righteousness stampedwith his Deityamounts to an infinite sum, enough for himself and a world besides.HencetheverysamerighteousnessisChrist's,(Rom.5:18),andourstoo,(1 Cor. 1:30). St. Bernard sweetly expresses it. Domine, memoraborjustitiætuæsolius,ipsaestenimetmea,nempefactusesmihitujustitiaàDeo;nunquidmihiverendum,nènonunaambobussufficiat?Nonestpalliumbreve,quodnonpossitoperireduos;justitiatuainæternum,meettepariteroperiet,quialargiterlargaetæternajustitia.Tosumupallinone word, though Christ as man were under the law, yet his activeobedienceperformedinahumannaturefreelyassumed,andinawayastothatnatureunobligedperiodinginourredemption,andelevatedintoakindof infinitybyhisDeity,waspaiddown forus,andwaspartof theprice.

2. Because Christ's whole obedience, active as well as passive, beingfulfilled for us, makes us righteous before God; famous is that place,(Rom.5:19)."Asbyoneman'sdisobediencemanyweremadesinners;sobytheobedienceofoneshallmanybemaderighteous."Butyouwillsay,thepassiveobedienceisonlymeantthere;butifso,whydoththeapostleopposeittoAdam'sactualdisobedience?andwhydothhesayobedienceingeneral?andwhenhesaysso,whomaypareoffought,andsay,itwasnotall,butsome?WhydothhecallitChrist'srighteousness,(5:18)?andwhere are his sufferings alone so styled in Scripture? or what is soproperly suchashisactiveobedience?Nay further,he speaksof sucharighteousnessas "brings justificationof life," (5:18).Thepromiseof lifewas, Do this and live, and Christ's active obedience fully answered theterms of it; wherefore Christ's active obedience is within this text, andjointlywith thepassivemakesusrighteous,andconsequently ispartoftheprice.Buthereitwillbeobjected,thatifChristobeyedthelawforussoastomakeusrighteous,thenweneednotobeyitinourownpersons.TowhichIanswertwothings:—

1. This argument presses as much upon those that are for his passiveobedienceonly,asuponthosethatareforhisactivealso;fortheyassert

that the passive alone purges away all sin, as well of omission ascommission,andconsequentlymakesusasrighteousbeforeGod,asifwehaddoneallandomittednothing;andthenbytheirprinciples,whatneedweobeyinourownpersons?But

2.ThatChristobeyedforus,andthereforeweneednotobey,isasvainaconsequenceastosay,Christdiedforus,andthereforeweshouldnotdie.But the different ends reconcile all: Christ died that there might besatisfaction for sin as to the guilt of it, andwedie that theremaybe adestruction of sin as to the being of it. Also, Christ obeyed that ourjustificationmightbeeffected,andweobeythatoursanctificationmaybepromoted;Christobeyedthatwemightreigninlife,andweobeythatwemay bemore andmoremeet for it. Nay, Christ obeyed that wemightobey;foronefruitofredemptionwas,thatwemightbeapeculiarpeople,zealousofgoodworks,(Titus2:14);andweobeythathisobediencemaynotbeinvainastous;forheistheauthorofeternalredemptiontothemthatobeyhim. (Heb.5:9).Hence itappears thatChrist'sobedienceandoursmayaswell consist togetheras justificationand sanctification, lifeandthewaytoit,redemptionandthefruitthereof.

3. Because the price of our redemption is a thing of super-excellentfulness and super-imaginable glory redeeming captives in a waycompletiveandperfectiveofthelawbrokenbythem.

Do wemake void the law by faith, or by its object our Redeemer andredemption?Nay,weestablish the law. (Rom.3:31).Whenmanwas ininnocency, the royal law sat in glory, commanding upon its throne,holdingforthinitsrighthandacrownoflifeinthepromise,andinitsleftaswordofvengeanceinthethreatening:butwhenmonstroussinenteredintotheworld,theverythroneofthelawseemedtoshake,andthecrowninitsrighthandtowither,onlytheswordwasglitteringandfieryintheleft, theminatorypartof the lawstoodfast,captivatingandcursingthesinner;butthemandatoryandpromissorypartsthereoffellatremblingandstaggering,asiftheirnaturalandprimaryend,viz.perfectobedienceand all the ensuing bliss were utterly lost. Now Jesus Christ ourwonderfulRedeemer redeemedus in such away as thathe establishedthe law in every respect; by his active obedience he fastened and new-pinnedtheverythroneofthelaw,andmadetheoldpromisetobudagain

withlife;andinhispassiveobediencethefieryswordofGod'swrathdidawake against him, (Zach. 13:7), and smote and wounded him for ouriniquities; he paid downhis humannature in doing and suffering, andwhat could the law desire of himmore? Thus Jesus Christ became theend,thefulness,theperfectionofthelaw.(Rom.10:4).Butifthepassiveobedience of Christ be only the price, then indeed the curse or wrath,whichisinthelefthandofthelaw,andwhichcomesaccidentallybysin,issatisfied,Butwhereistheprimaryandnaturalendofthelaw?Whereisthatperfectobediencewhichisintherighthandandrighteyeofthelaw?Youwill say, it is in the person of Christ our Redeemer. But how is itthere?Theapostlesays,thatChrististheendofthelawtothebeliever;nowifitbethereonlypersonallyasforhimself,thenastothatheistheendofthelawonlyforhimself;butifitbetherealsofide-jussoriallyasforus,thenitispartoftheprice,andsoheistheendofthelawtousalso.Butyouwillreply,thatthoughChrist'sactiveobediencebenopartoftheprice,yethispassivesuffices,forthattakesawaysinanddeathfromus,andsinbeingremoved,righteousnessfollows,anddeathbeingremoved,life follows, and so the law hath its end. I answer, Imight deny theseconsequences,forAdamininnocencywasfreefromsinanddeath,yetinthat statehadneitherall the righteousnessperformable,norall the lifeattainablebyhim.ButifIadmit,thatupontheremotionofsinanddeathrighteousnessandlifedofollow,yetthesemayfollowfromChrist'swholeobedienceastheirtotalprinciple,andnotonlyfromthepassive.If theyfollowfromthepassiveonly,thegloryofredemptionismuchdarkened;for who sees not that the law is not, nor cannot be so completelyaccomplished by the mere sufferings of Christ, as if over and besidesthose he also performed perfect obedience for us?Who sees notmoregloryshiningoutwhenperfectrighteousnessisapartoftheprice,thanifitbeonlyaneffect thereof issuingbyconsequentialresultance fromtheremotionofsin?WhereforetheMessiahissetouttousintheprophetnotonlyasmakinganendofsin,butasbringingineverlastingrighteousness,(Dan. 9:24), and in the evangelist, not only as giving his life, but asfulfiling all righteousness, (Matt. 3:15), and in the apostle, not only asmadesin,butasmaderighteousnesstoo,(1Cor.1:30),andthusthelawhath its perfect accomplishment by our Redeemer. Wherefore,concludingthatthehumannatureofChristpaiddowninhisactiveandpassive obedience is the entire and integral price of our redemption, I

passontothesecondquery:

2.Whatmannerofpricethisis?andthisIshallopeninthreethings.

1.Itisapriceredemptivefromevil.

2.Itisapriceprocurativeofgood.

3.Itisapricesufficientforboth.

1. It is a price redemptive from evil, even from all the evils of ourcaptivity,viz.,thechainsofsin,thebloodyjailorSatan,andtheprisonofwrath;ourgreatReedeemerbylayingdownthispricehathbrokeoffourchains, vanquished the jailor, andopened theprisondoors forus; onlyhereisanobservabledifference;for,

1.AstotheguiltofsinandthewrathofGodthispriceisredemptiveinamoreimmediatewaybyitself.

2.Astothestainofsin,thepowerofsin,andthetyrannyofSatan,thisprice is redemptive inaconsequentialwaybyprocuring theHolySpiritforus.

1.Thisprice is redemptive from the guilt of sin andwrathofGod; andthisinamoreimmediatewaybyitself.Now,albeittheentirepriceconcurherein, yetbecause as to this there is a special relucency in somepartsthereof,Ishallonlyinsistonfivethings,viz.

1.OursinswerelaiduponChrist.

2.Hesufferedthesamepunishment,forthemain,thatwasdueforthesesins.

3.Hesuffereditinourstead.

4. Suffering in our stead, he satisfied God's vindictive justice andminatorylaw.

5.Thesesatisfied,Godisreconciled.

1.OursinswerelaiduponChrist.Whilstthechainsareuponthecaptive,captivity is unavoidable; whilst sin is on the sinner, redemption isimpossible:GodthereforegavesinaremovefromitsproperUbi."Iwillremoveiniquityinoneday,"saithhe,(Zech.3:9),thatis,inthedayoftheMessiah,(v.8).Buthowfarwillheremoveit?ThePsalmisttellsus,"asfar as the east is from the west," (Psalm 103:12), and so he did: heremoved it fromus,whowere inoccasuAdami,as farasChrist,who isoriens sol justitiæ; by this remove, "all our sinsmet upon him," as theprophetspeaks,(Isa.53:6.)Neversuchaconcourseofsinsashere;sinsof all weights, pence and talents; sins of all magnitudes, gnats andcamels; sins of variousdegrees, frailties andpresumptions; sins of vastdistances, as far remote inplaceas thepartsandquartersof theearth,and in time as themorning and evening of theworld,met all togetheruponhim;heis"theLambofGodthattakesorbearsawaythesinoftheworld,"(John,1:29);hesaithnotsins,butsin;becauseallthesinsoftheworldwereas itweremadeupintooneburthen,andso laiduponhim.Sinspastwerepresenttohim;fortherewasaπάρεσις,atransmissionofthemuntohim,(Rom.3:25),therewasindeedanἄφεσις,aremission,astothefaithful,butaπάρεσις,atransmissionastothesurety;sinsfuturewere 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).Myiniquities,(astrangewordtodropfromtheholyoneofGod);buttheapostleclearsit,"Godmadehimforustobesin,"(2Cor.5:21);there was no sin in him by inhesion, but God made him sin byimputation; not only a sacrifice for sin (which yet includes thatimputation)butsinitself:thedoubleantithesisinthetextcarriesitthiswayhewasmade that sinhe knewnot, and thatwas sin itself; hewasmadethatsinwhichisoppositetorighteousness,andthatwassinitself.HenceLutherbringsintheFathercastingalloursinsonhimwiththesewords, Tu sis Petrus ille negator, Paulus ille persecutor, David illeadulter, peccator ille in paradiso, latro ille in cruce, persona illa quæfecerit omniumhominumpeccata, all our sinswere imputeduntohim.Butyouwillsay,Howcanthesethingsbe?CantherighteousGod,whojudgesaccordingtotruth,imputesintohisholyOne?Ianswer,asthereareintheapostletwodistinctcomingsofChrist;inthefirstheboreoursins,inthesecondheappearsχωρὶςἁμαρτίας,withoutsin,(Heb.9:28);so in his first coming, he sustained two distinct persons, his own and

ours:ashewasinhisownperson,hewaswithoutsin;butashewasoursurety,andsustainedourpersons,sooursinswereimputedtohim,andimputed tohimaccording to truth,becausehewas such.TheholyOnewas righteously made sin, because first he was a surety for sinners; aworldofsinswasjustlycastontheinnocentLamb,becausehestoodintheroomofaworldofsinners.IneadempersonaChristi (saithLuther)congrediuntur illa duo, summum etmaximum peccatum, et summa etmaxima justitia; this is one of the wonders in theology. Reason andphilosophycanshewsininthesinner,butthesublimergospelshowssinon a spotless Lamb; here darkness seized upon the sun; here theabominationof iniquity stoodwhere it oughtnot; I say,where it oughtnot,becauseupontheholyplace;yetwithalwhereitought,becauseofaholyimputation.Godcanbynomeanscleartheguilty,(Exod.34:7),thatis,theguiltyremainingsuch,thereforehefirsttranslatedtheguiltuponChrist,andthenhejustifiestheungodlythroughhim.(Rom.4:5).Ohtheglory of the divine will! Its purity cannot but hate sin, yet its powerremoves it; its justice cannot but punish sin, yet itsmercy translates itfromthesinnertothesurety, that itmaybecondemnedthere,where itwasnevercommitted,eveninthefleshofChrist,(Rom.8:3).

2.Oursinsbeinglaidonhim,hesufferedthesamepunishment,forthemain,thatwasduetousforthem.Forhowdoththescriptureexpressthepunishmentof sin? It isdeath, (Gen.2:17),andhedied forus; it is thesecond death, (Rev. 20:14), or death unto death, (2 Cor. 2:16), and hesuffered deaths, (Isa. 53:9), not the death of the body only, but all thedeaths in moriendo morieris, as far as his holy humanity was capablethereof; it iswrath, (Rom. 1:18), andhewasἄνθρωπος ἐνπληγῇὧν, amansetinthestrokeofGod'swrath,astheSeptuaginthathit,(Isa.53:3);itisacurse,(Deut.27:26),andhewasmadeacurse,(Gal.3:13),notonlya ceremonial but a real curse, even thatwhichhe redeemsus from.TuChriste, saith Luther, es peccatum meum et maledictum meum, seupotiusegosumpeccatumtuametmaledictumtuam.Itishell,(Ps.9:17),and he descended thither, though not by a local motion, yet by animmensepassion,hissoultravellingunderthewrathofGod.Hebegantodescend intohell,whenhe sweatdropsofblood;andhedescendedyetfurther into it when he cried out, My God! my God! why hast thouforsaken me? There are two essentials of punishment in hell, pœna

sensûs, et pœna damni, and he suffered both: when the fire of God'swrathmeltedhimintoabloodysweat,therewaspœnasensûs;andwhenthegreateclipseofGod'sfavourmadehimcryoutofforsaking,therewaspœnadamni.Christsufferedthesamepunishment, forthemain,whichwe should have suffered; the chief change was in the person, the justsuffering for the unjust, the surety for the sinner. But you would say,Christdidnotsufferthesamepunishment,forheneithersufferedeternaldeath,notyetthewormofconscience.

Astothatofeternaldeath,Ianswerbytwodistinctions.

1. In eternal death we must distinguish between the immensity of thesufferings and the duration; the immensity is essential to it, but thedurationisbutmorainesseandaccidental.Christsufferedeternaldeathas to the immensity of his sufferings, though not as to the duration ofthem; he paid down the idem as to essentials of punishment, and thetantundemastotheaccidentals:whatwaswantinginthedurationofhissufferings,wasmorethancompensatedbythedignityofhisperson,foritwas farmore for God to suffer for amoment, than for all creatures tosuffertoeternity.

2. We must distinguish between punishment as it stands in the lawabsolutely, and punishment as it stands there in relation to a finitecreature,whichcannotatonceadmitapunishmentcommensuratetoitsoffence; and so must ever suffer, because it cannot satisfy to eternity.Punishmentasitstandsinthelawabsolutely,isdeath;punishmentasitstandsthereinrelationtoafinitecreature,iseternaldeath:thefirstwasreally suffered byChrist, and the second could not be justly exacted ofhim; for he paid down thewhole sum of sufferings all at once, and soswallowedupdeathinvictory.

Astothatoftheworm;Ianswer,thewormattendsnotsinimputed,butsin inherent; it is bred out of the putrefaction of conscience, and thatputrefaction is fromthe in-beingofsin.NowChristbeingwithoutspot,sufferedpunishment,notas it followssin inherent,butas it followssinimputed;andsohesufferedthesamepunishment(forthemain)aswasduetous.

3.Christ suffered thispunishment inourstead,hediedὑπὲρἡμῶν, forus, (Rom. 5:8), andwhich ismore emphatical,ἀντὶ πολλῶν, instead ofmany, (Matt. 20:28), the particle, ὐπὲρ doth sometimes in scripturesignifyonlytheutilityorbenefitofanother,butἀντὶproperly importsasubrogationorsubstitutionofoneintheroomofanother;andsoChrist,asoursurety,diedinourroomorstead.Hencetheapostlearguesthus:Ifonediedforall,ἄραοἱπάντεςἀπέθανον,thenalldied,(2Cor.5:15),alldiedinthedeathofone,inasmuchasthatonediedasthesuretyofall.Hence our sins were condemned in his flesh, (Rom. 8:3), and socondemned there, that upon gospel terms they are remitted to us. Butunless he had stood in our room, divine justice could neither haveadjudgedhimtopunishment,noryethaveadmittedustoanabsolutionfromsin.

4. Suffering thus in our stead, he satisfied bothGod's vindictive justiceandminatorylaw.

1.HesatisfiedGod'svindictivejustice.GodisarighteousGod,aGodthatloveth righteousness and hateth iniquity; nay, he so perfectly hateth it,thathispure eyes cannot lookupon it; andhis righteoushands cannotbut punish it; "hewill by nomeans clear the guilty," (Exod. 34:7), notunlesshisjusticebesatisfied,forheis"arighteousJudge,(2Tim.4:8),sorighteous, that he "cannot but do right," (Gen. 18:25); his judgment isrighteous judgment, (Rom. 3:8), and every sin must have a righteousrecompense, (Heb.2:2);andnowonder, forsin isahorribleataxy,andGodwillnotinordinatumdimittere;thesubjectionofarationalcreaturetoitsCreatoris indispensable.God,whilstGod,mustbeabove;andthecreature, whilst a creature, below; and this dependance, so far as it isbrokenoffbysin,mustbesalvedupbypunishment,orelseGodloseshisdominionoverhiscreature.Thisisthatwhichtheapostlecallsδικαίωμαθεοῦ,"therighteousnessofGod,"(Rom.1:32);andthisissonaturallyinhim,thattheveryheathensknewitbythelightofnature.TheviperuponPaul'shandmadethebarbarianscryoutofaδίκη,(Acts28:4).Nowwhatdoththisvindictivejusticerequire?Notpreciselythatthesinnerhimselfshouldbepunished,forthenredemptionshouldbeimpossible;butthatthesinshouldbepunished,andsoitwasinChrist;heforourdebtwascastintoprison,andpaideveryfarthingof it.Thedamnedinhellpaya

little,andalittle,andcanneversatisfy;buthepaiddownthetotalsumofsufferingsall atonce; theyarealways strivingwithGod'swrath,buthewrestledwithitandprevailed:hence,inIsaiah,49:3,heiscalledIsrael,aprincewithGod.Hissufferingsweresosatisfactorytodivinejustice,that"the pains of death could not hold him," (Acts 2:24), neither could theprison of wrath detain him, (Isa. 53:8), and all because there wasἀπολύτρωσις παραβάσεων, "a redemption of transgressions," (Heb.9:15), that is, a compensation or satisfactionmade to divine justice forthem."IgotomyFather,"saithhe,"andyeshallseemenomore,"(John16:10).Justicedidnotstophiminhispassagetoheaven,neitherdidhisFathersendhimbackagaintomendhiswork.Youshallseemenomore,no more bleeding under the burthen of sin, no more paying downsufferings to divine justice, for all is discharged; and to assure us of it,God,whoreceivedthesum,pawnsheavenandearthinmortgage,thathewillforgiveoursinswithoutanyfurthersatisfaction,(Jer.31:34–36).Byallwhichitappearsthatjusticewasfullysatisfied.

But here it will be objected, That the innocent should suffer for thenocentisunjust,andthatwhichissuchcannotsatisfyjustice.

I answer; It is unjust if the innocent suffer compulsorily, but not if hesufferfreely;itisunjustiftheinnocentsinkunderhissufferings,butnotifhebeabletobearthem;itisunjustiftherebenogoodinhissufferingscommensurate to the evil, but not if the evil be exceeded by thesubsequentgood; it isunjust if the innocent stand inno relation to thenocent for whom he suffers, but not if he stand in relation to him.Supposeanaturalrelation;Saul'ssonswerehangedupforSaul'ssins,(2Sam.21:9).Supposeapoliticalrelation;seventythousandfallforDavid'ssin, (2 Sam. 24:15), whichmakes him cry out, "Lo, I have sinned! butthesesheep,whathavetheydone?"Supposeavoluntaryrelation;suretiesmustpayfortheirprincipals,andthatnotonlyinmoneymatters,butincapitalpunishments: thus theἀντιψυχοὶ engaged life for life,which theapostleseemstoinsinuateinthatpassage,"Peradventureforagoodmansomewouldevendaretodie,"(Rom.5:7);andwhythenmaynotChrist,whobyall thesewaysisconjoinedtousnaturallyasaman, legallyasasurety, andmystically as a head, justly suffer for us? Especially seeingtherewasfreeactioninhispassion,victoriousstrengthunderhisburden,

andthepenalevilcrownedbysuchagrandgoodasredemptionis,whymaynothejustlysufferforus?TheScripturesarepositive init,"Christdiedfortheungodly,"(Rom.5:6),"thejustfortheunjust,"(1Pet.3:18),and "one for all," (2 Cor. 5:14). Wherefore if human reason will notsubscribe,itfightsagainstGodhimself.

2.He satisfied theminatory law; for this is no other than the voice ofvindictivejusticeutteringdeathandacurseagainstsinners;andtosatisfythishedied,anddiedanaccurseddeathintheirroom.Butyouwillsay,Thoughhediedforus,yetthelawisnotsatisfied,becauseitrequiresthatthe sinner himself should die, "Thou shalt die the death," (Gen. 2:17),and,"cursedishethatdothnotallthewordsofthislaw,"(Deut.27:26);in which places, he and thou, relate to the person of the sinner; andtherefore,thoughvindictivejusticeas initselfmighthavebeensatisfiedwithpunishingsininanother,yettheminatorylaw(whichisthevoiceofjustice) cannot be satisfied, unless the punishment fall on the sinnerhimself; and the reason is, because in thisminatory law the veracity ofGodisengaged,whichitwasnotbefore;nowjusticespeaksout,whichitdid not before, and that which it speaks must be true. For answerwhereunto—

1.Some(asthelearnedGrotius)say,thatherewasDispensatioLegis,quâLegismanentis obligatio circa quasdam personas tollitur: but I take it,that God's threatnings are indispensably yea and amen as well as hispromises; for albeit God doth not dare aliquod jus creaturæ in histhreatenings, as he doth in his promises, yet is he debitor sibi-ipsi inboth, and not one jot or tittle of either can fail, because of his infiniteveracity; God will not call back his words of threatening, (Isai. 31:2),neitherwillhehimselfturnbackfromthem,(Jer.4:28),hiswordsstandsurely for evil, (Jer. 44:29). That threatening that Nineveh should bedestroyed, had a tacit condition in it;whichhad it been expressed, thethreateningwouldhaverun thus: It shallbedestroyedexcept it repent;thereforeitrepenting,therewasaremotionofthejudgment,accordingtothetenourofthethreatening,butnodispensatiojurisatall.Wherefore—

2. I answer, that here God did interpret his law κατʼ ἐπιείκειαν in anequitableway;equityisnothingelsebutἀναπλήρωμανόμου,afillingupof a general law by a benign interpretation in that part whichwas not

preciselydeterminate.Thedivinesanctionwas,thesinnershalldie;butitwasnotpreciselydeterminate,thatheshoulddieinhisownperson;forthenGod'sunalterabletruthshouldhavebarredoutasurety:neitherwasit precisely determinate that he should die in his surety, for then thethreatening shouldoriginallyhavebeen apromise, and apromiseuntosin, such asGod nevermade: but the sanctionwas general, the sinnershalldie,andtwointerpretationslaybeforeGod;thefirst,thatthesinnershalldieinhisownperson;thelatter,thatheshalldieinhissurety;thefirst is τὸ ακριβοδίκαιον, just severity; the latter is τὸ ἐπιεικὲς,condescendingmercy;inthefirstthereismoreofthesoundofthelaw-letter,inthelattermoreofthesoundingofthelawgiver'sbowels;thefirstthe first ismuch like the first delivery of the lawwith thunderings andlightningsanddevouring fire, (Exod.19:16, 17, 18), the latter is like thesecond delivery of it with a proclamation of grace and goodness andpardoning mercy for thousands, (Exod. 34:6, 7). Now these twointerpretationslyingbeforeGod,he,asthesupremelawgiver,inordertoredemption interpreted his law according to a merciful equity,—thesinnershalldie,thatis,inhissurety,Christ.OhtheimmenseloveoftheFather and the Son! The Father's love fills up the law by a graciousinterpretation,andthentheSon'slovefulfils itbyaperfectsatisfaction;mercy and truth aremet together,mercy in a favorable constructionofthe law,and truth in theevidentveracityof the lawgiver; thepersonofthe sinnermaybe saved, andyet the truthof the threatening is salved,through Christ's satisfaction, καθηργήθημεν ἀπὸ τοῦ νόμου we areabrogated from the law, (Rom. 7:6), and yet we do not καταργεῖν τὸννόμονabrogatethelawbutestablishit,(Rom.3:31),becauseitisfulfilledinChrist.Neitherdoththisequitableinterpretationsupposeanydefectinthe divine law, as it doth in human laws; for human laws are madegeneral for want of providence in men to foresee all particular caseswhich fall out; but this law wasmade general out of the perfection ofprovidenceinGod,thattheremightberoomforasuretytocomeinandsatisfy it. But youwill say, If God interpret the threatening in such anequitableway, the sinner shall die in his surety, then no sinner is in astate of wrath here, nor can be condemned in hell hereafter; for boththeseissueoutfromthefirst interpretation,thoushaltdie inthineownperson,andthatisnowwavedbythejudge.Ianswer,thatGoddothnottotally and absolutely either waive the first rigorous interpretation; for

theelectareunderwrathtill theybelieveandrepent,andthereprobatenotbelievingandrepentingarecast intohell,andbothbyvirtueof thefirst interpretation; but he waives the first and makes the secondinterpretation in order to redemption, and only so far forth asredemptionrequires it:nowwhatdoth that require? It requires thatallthatembraceChrist shouldbesaved fromthedeath in the threatening,and therefore thus far the first interpretation is waved and the secondtakesplace;butitrequiresnotthatanypersonshouldeitherbeoutofastateofwrathbefore faith, orbe savedwithout faith, and therefore theequitableinterpretationdothnotgothusfar,andsofarasthatgoethnot,therigorousinterpretationtakesplace,becauseprotantoitisconsistentwithredemption;redemptionistheend,andtheall-wiseGodmeasuresandproportionsouttheequitableinterpretationinsuchawayasservesuntoit,andtherigorousinterpretationinsuchawayasstandswithit.Inaword,accordingtothisequitableinterpretation,Christhathsosatisfiedthe threatening, as that all believers shall be saved from it; yet thissatisfactionhindersnot,butthattherigorousinterpretationshouldabideupon unbelievers whilst such; for whilst such, they embrace not thatsatisfaction,andthereforearejustlycursedbythelawtilltheyreceivetheGospel.

Fifthly,God'svindictivejusticeandminatorylawbeingthussatisfied,hebecomes reconciled.Thereare twodegreesof reconciliation; the first isthatwherebyGod is ready to receivemen into grace and favour if theybelieve; the second is, thatwherebyGod is actually reconciled to themupontheirbelieving.Theapostlementionsboththese,(Col.1:20,21),forfirsthetellsus,(v.20),that"Goddidreconcileallthingstohimselfbytheblood of his cross," and then it follows, (v. 21), "Yet now hath hereconciled you," you,ObelievingColossians!Allwere reconciled in thefirst degree, and believers in the second; the firstwas done all at onceuponthecross,andthesecondisyetnowadoing,andsowillbetillthebelieversareall comem; therefore theapostle says, "Godwas inChristreconciling the world unto himself," (2 Cor. 5:19). Reconciling, whichimports a continued act, a carrying on thework of reconciliation fromonedegreetoanotherbyparticularapplications.NowboththesedegreesofreconciliationarewroughtbythedeathofChrist;thefirstwaswroughtby it ipso facto, without it God would have breathed out nothing but

wrath, but through it he is "ready to forgive," (Psalm 86:5). As full ofmercyasheis,hecouldnotforgiveinawayoppositeeithertohisjustice,which in itsnaturecalls forsatisfaction forsin,or tohis truthwhich inthe law pronounces death on the sinner; but justice and truth beingsatisfied by Christ's death, he is ready to forgive. "Themercy-seat wascovered with a cloud of incense," (Levit. 16:13), and the reason thererendered is very remarkable, "Lest he that was before it should die."What, die before themercy-seat? Yes, even there, unless themerits ofChrist be as a cloud round about it.Mercy as of itself alonewould notsave us, but every sinner must have died before it, had it not beensurrounded with the incense of Christ's merits. God out of Christ is aconsumingfiretosinners,butinChristheisreconcilingthemtohimself.ThesecondiswroughtbyChrist'sdeathasappliedbyfaith,thereforeitiscalled, "Propitiation through faith in his blood," (Rom. 3:25), and boththesewere typifiedby the sprinklingof thebloodof the sacrificeunderthe law. That blood was sprinkled on the mercy-seat, (Levit. 16:15),prefiguring the first degree of reconciliation by Christ's death in itself;anditwassprinkledonthepeople,(Exod.24:8),prefiguringtheseconddegree of reconciliation byChrist's death as applied to us by faith. Butyou will say, If God be first angry, and then reconciled, reconciled bydegrees, theremust be a change in God and his will, which cannot beadmitted.

Ianswer,thatreconciliationisnotanimmanentactbutatransient,notso properly abiding inGod, as passing fromhimupon the creature: aswhenthescripturesaith,thewrathofGodatsuchatimewaskindledorarose,itisnotmeantthatthewillofGodwasnovellyinflamed,butthatthe flameofwrath thenbroke forth in transienteffects from thence; sowhenitsaith,Godisreconciled,itimportsnotacoolingalterationinthewillofGod,butagraciouseffluxionoflovebreakingoutfromthence.Asin punishment wrath goes out from the Lord against sinners," (Num.16:46),andisuponthem,(2Chron.29:8),soinreconciliationlovegoesout from the Lord towards believers, and is upon them; so that thechangeisnotinGodbutinthecreature.Proportionablytothenatureofreconciliationas a transient act,Christ reconcilethusuntoGod,notbymakinganewwill inGod,butbydoinghiswill:forsohehimselfsaith,whenhecameaboutthework,"Lo,Icometodothywill,OGod."God's

willastothispointmaybeconsideredunderadoublenotion;eitherasnaturallypregnantwithvindictivejustice,anddecretivelyissuingouttheminatorylaw,bothrequiringthatsin(ifcommitted)shouldbepunished,orelseasdecreeingwithinitselfthewayandmannerhowthisjusticeandlawshouldbesatisfiedbyasuretyinordertotheredemptionofsinners.NowChristperfectlyfulfilledGod'swill inalltheserespects; inhimoursinswerepunishedaccordingtotheexactionofjustice,andtheequitableinterpretationofthelaw,andthatinsuchawayaswaspre-ordainedbyGod'swillforourredemption.Thiswillbeingthussatisfied,Godistrulyreconciled,notonly,astheSocinianwouldhaveit,wereconciledtohim,buthetous;andthisappearsinthreethings.

1.InthatsinisnotobjectedbeforeGod'swillasitwouldhavebeen,hadnot Christ satisfied; it would have been objected before it, as that justcauseforwhichGodmight,nay,accordingtothenaturalityofhisjusticeandveracityofhislawmusthavepunishedussinnerstoalleternity.Butnow it isnot soobjectedbefore it; foralbeit therebean intrinsicalandinseparabledesertofwrath in thenatureof it,yetnow itsobligationorredundancyuponthesinnerappearsnot,becauseexpiatedinthesurety;thistheapostlecalls"thereconcilingofsin,"(Heb.2:17).WithoutChrist'sdeath, sin like a fury would have cried and clamoured for wrath andvengeancetobepoureddownonthesinner;butthroughhisdeath,sinasonereconciledhathnothingtosayagainsthim,butthathemayhavelifeandsalvationongospelterms.

2.InthattheeffectsofwrathdonotissueoutfromGod'swillagainstthesinner as they would have done. God, who is infinite holiness andessential rectitude, cannot but hate sin, and in this hatred there isnothing less than a velle punire; and from thence condign punishmentmust have poured down on the sinner, if it had not by thewill ofGodbeenderived upon the surety; but being derived thither, that righteouswillissatisfied,andthemeritedwrathcomesnotforthagainstthesinner,butinsteadthereof.

3.EffectsoflovebreakforthfromGod'swilltowardshim;"Graceappearsto all men," (Tit. 2:11), to all men in a gracious reconcilability, and tobelievers in actual reconciliation: believers are actually "accepted oringratiatedinthebeloved,(Eph.1:6),andsoshallallothers,assoonas

they become believers. Thus God is truly reconciled, yet without anychange, inhiswill;onlysindothnotcry to thatwillagainst thesinner,punishmentdothnotbreakoutof thatwilluponhim,andgracebeamsand sparkles out of that will towards him; whilst in all these his willremains unchangeable. Hence in Scripture we are rather said to bereconciled to God than God to us; not, as the Socinian would have it,becauseweonlyare reconciled toGod,andnotGod tous;butbecauseGod is reconciled tous insuchawayas isnotalterative,butperfectiveandcompletiveofhisunchangeablewill.

Thus Christ bore our sins andGod's wrath, in a way so satisfactory toGod's justice and law; that therebyGod is reconciled to us, andwe areredeemedfromsinandwrath.ButhereIamobviatedbyanobjection.

If there be such a compensatory price paid for sin, where is freeremission?Freeremissioncannotstandwithplenarysatisfaction;whatisfullypaidcannotbeatallremitted.

I answer; it cannot, if there be a solution by the debtor, but itmay, ifthere be a satisfaction by a surety; it cannot, if that suretywere of thedebtor'sownproviding,butitmay,ifhewereofthecreditor'sprocuring;it cannot, if the surety's payment be irrecusable, but it may, if thecreditor'sacceptancebefree:itcannot,iftheremissionweretothesameperson who makes satisfaction, but it may, if one person makesatisfaction and another find remission.And thus it is in this case; ourdebtswere paid toGod, but by a surety,—JesusChrist; and this suretywas of God's own sending, and that his payment went for ours was ofGod's own grace: and hence it comes to pass that God hath fullsatisfaction,andwefreeremission,andthiswithoutanyrepugnancy:forChrist,whosatisfied,hadnoremission,οὐκἐφείσατο,(Rom.8:32).Goddidnotspareorbatehimafarthing,andwewhoareremittedmakenosatisfaction; all our tears, prayers, sorrows, services, pay not amite todivine justice.Why should corrupt reasonmutter as if satisfaction andremission, which are matches in Scripture, were inconsistencies innature? What saith God, (Levit. 4:31), "The priest shall make anatonement," there is satisfaction; "and it shall be forgiven," there isremission?What saith thegreat apostle, (Rom.3:24), "Weare justifiedfreelybyhisgrace,"thereisremission;"throughtheredemptionthatisin

Christ," there is satisfaction? Take both in three words, ἐν Χρισῷἐχαρίσατο, "God for Christ's sake hath forgiven you," (Eph. 4:32); forChrist'ssake,thereissatisfaction;hathforgivenyou,thereisremission,andfreeremission;foritisnotonlyἄφεσις,adismissionordischargeofsin,butitisἐχαρίσατο,adismissionordischargeofitinagraciousway.In Christ our surety there was ἔνδειξις δικαιοσύνης, (Rom. 3:25), buttowards us there was ἐπιφάνεια χάριτος, (Tit. 2:11). Christ may say,totum exsolvi, and God may say, totum remisi; there was nothingforgiventoChrist,forhepaidall;buttherewasallforgiventous,forwepaidnothing.

ThusthispriceisredemptivefromtheguiltofsinandwrathofGod;butthisisnotall.

2.Thispriceisredemptivefromthestainofsin,thepowerofsin,andthetyrannyofSatan,and thatbyprocuring theHolySpirit forus; "WearesavedbytherenewingoftheHolyGhost,andthatisshedonusthroughJesusChrist,"(Tit.3:5,6),andwhereitisshed,thereitredeems.

1.Fromthestainofsin;sinisthedrossorrustofthesoul,(Isa.1:22),buttheSpiritrefinesandpurifiesfromit;sinisthewrinkleoftheoldman,"(Eph. 5:27), but the Spirit smoothes and removes it. "Christ came bywaterandblood,"(1John5:6),andthewatersprungoutoftheblood;theSpiritisthatcleanwater,(Ezek.36:25),whichfetchethoutthespotsandstains of sin, and that "healing water coming out from the side of thetemple," even thepierced sideofChrist, (Ezek.47:1),whichbydegreescuresall theulcersandplague-soresof theheart.TheCorinthianswereall overmire and dirt, but theywere "washed in the name of the LordJesus, andby theSpirit ofGod," (1Cor. 6:11); the Spiritwashed them,andwashedtheminthenameofJesus,thatis,forhismerit'ssake.Thesoul in sinning runs to the cabul of the creature, dirtying and foulingitself, but the Spirit brings it back again to the Holy One; and as itapproachesnearerandnearertohim,themaculapeccatigoesoff,andthenitoranimæappears.

2.Itredeemsfromthepowerofsin.SinmeritedChrist'scrucifixionandChrist'scrucifixionmeritedthecrucifixionofsin;anduponthisaccountoutcomes theHolySpiritandnullifies the lawof sin,battersdown the

strongholds of it, plucks up the very throne of it, and crucifies the oldmanwithallhismembers,byoutwardrestrictionnailinghishandsandhisfeet,andbyinwardcircumcisioncuttingandpiercingintohisheart,andfromthencegraduallylettingouthisvitalblood,eventheloveofsin;hence his motions wax feeble, his members weak, his natural heat oforiginal lust spent and exhausted, and his whole body drooping andlanguishingtohisdyingday;andallthisbyasecretvirtuefromChrist'sdeath.Weareplanted togetherτῷὁμοιώματιτοῦθανάτουαὐτοῦ, saiththe apostle, (Rom. 6:5), he saith not ὁμοιότητι, in the conformity, butὁμοιώματι,intheconformationofhisdeath,becausehisdeathprocuredthatconformityinus.Hencesindothnotreigninusasaprinceuponhisthrone,butdieasamanuponthecross;"ThanksbeuntoGodwhogivethusthevictorythroughJesusChrist.

3.ItredeemsfromthetyrannyofSatan.Christinhisownpersonspoiledprincipalitiesandpowersonthecross,(Col.2:15),andChristbyhisSpiritspoilsthemintheheartsofmen;Satanhathhispalacethere,butChristhathboughthimout,andtheSpiritwillcasthimout;Satanwouldkeeponourchains,butChristdissolvesthem.(1John,3:8).AshebyhisSpiritenlightens,offgothechainsofthemind;asheconverts,offgothechainsofthewill;ashespiritualizes,offgothechainsoftheaffections;andashesprinkleshisblooduponus,offgoestheweightyguiltofallthese:Satanwould keep us within the prison, but Christ comes with a habeusanimam, translating us from the power of darkness into his ownkingdom.(Col.1:13.)Aregionofgraceandlight,whereSatan,therulerofsinanddarknesscannothavethevictory;becauseChrist,thewisdomandpowerofGod,fightsagainstHimwhois,asImaysosay,thewisdomandpower of sin.Hence he falls "As lightning from heaven," (Luke 10:18),fallsandbreakshisserpent'shead,evenhisdesignagainstpoorsouls;theruinofsoulsisaheaventohim,andinfallingshortofthat,hefallsasitwere from heaven. "The prince of this world shall be cast out," saithChrist, (John 12:31), and he adds, as a reason, "If I be lifted up, I willdrawallmenuntome."(Ver.32.)Liftedupuponthecross,hepurchasedthe Spirit, and lilted up into heaven tie sends down the Spirit, whichdrawsmenoutofSatan'sworldintoChrist's,wherethegatesofhellcanneverprevail.TheGodofpeacebruisesSatanunderfoot,(Rom.16:20);theapostlesaithnot,theGodofmercyorpowershalldoit,buttheGod

ofpeace;becauseunlesspeacehadbeenmadethroughthebloodof thecross, Satan would have kept us in everlasting chains. But now justicebeingsatisfied, thespiritcomes forthwithaquo jure; first rescuing thecaptivesoul,andthentreadingdownSatanunderitsfeet.ThanksbeuntoGodforthisvictoryalsothroughJesusChrist.

Thusthispriceisredemptivefromevil,but

2. This price is procurative of good. Infinity is a boundless ocean, andmayrunoverineffectsasfarasitpleaseth;infinitepowermighthaverunover inmakingmillionsofworldsmore, and infinitemercymighthaverunoverinsavingmillionsofsinnersmore.Thepriceofredemptionhathakindof infinity in it;nowonder then if after remotionof evils, it runoverbyitstranscendentexcessofvalueintheprocurationofgood;suchwasthegloriousredundanceandsuper-effluenceofitsmerit,thatitpaiddivinejusticetothelastmite,andoverandbesidesmadeapurchaseofthree worlds; I mean the lower world of nature, the middle world ofgrace,andtheupperworldofglory.

1.Astotheworldofnature,Christprocuredtwothings.

1.Thestandingofit.

2.Thedeliveranceofit.

1.Thestandingofit,andthatinathreefoldrespect.

1.Thestandingof it inbeing.Sin filled itwithsomuchspiritualstenchandrottenness,thatthepoweroftheHolyOnewouldnothaveenduredtohavebeentheresupportingandbearingitupinbeing,ifthedeathofChristhadnotbeenὀσμὴεὐωδίας,asweet-smellingsavour,(Eph.5:2),toperfume and sweeten it; the world was as it were new founded by thecross, or else sin, that abominationofdesolation,wouldhavedashed itdown about the sinner's ears; justice (if unsatisfied) would not havesparedsomuchas thestagewhereonsinwasacted,buthurled itdownintoitsfirstnullity.Christupholdethallthingsbythewordofhispower,(Heb.1:3).Beforesin'sentrytheystoodmerelybythewordofhispower;but since, they standnotwithout thebloodofhis cross.Redemption is

thegreatbuttressofcreation;asitrearsupthelittleworldafteritsfall,soitkeepsupthegreatworldfromfalling.

2. The standing of it in order. When the prophet describes God'sjudgments, he speaks as if the whole chaos were come again; "Lo! theearth was without form and void," (Jer. 4:23). All the orders andharmonies in nature were at first set by the wisdom of God, andafterwards cemented by the blood of God, or else sin would haveunframedall.ByChristallthingsconsist,(Col.1:17),notonlysubsist intheirbeings,butconsistintheirorders.

3. The standing of it in its usefulness to us. Sin was the blast andforfeiture,butChrist is thepurchaser andheirof all things, (Heb. 1:2),and in and throughhimall are as itwerenew-given tous.Webecamesuchwretchesbysin,thattheearthwouldnothaveboreourpersons,ifChristhadnotboreour iniquities? thesun in the firmamentwouldnothave lighted the material world, if the sun of righteousness had notappearedinthespiritual;theselowerheavenswouldnothavespunoutadayforus,ifChristhadnotpurchasedtheupperonesofglory;thebloodofcreaturesshouldneverhavebeenshedforthelifeofourbodies,ifthebloodofGodhadnotbeenpouredoutforthelifeofoursouls.Underthelaw,beforeharvestbeganthepassoverwaskilled;atharvestasheafofthe first fruitswasbrought to thepriest tobeoffered toGod;andafterharvesttherewasthefeastoftabernaclestoblessGodforthefruitsoftheearth,whichbytheJewswaskeptwithboothsandhosannahs.HadnotChrist our passover been sacrificed for us, there would have been noharvestofcreature-blessingsatall;andnowthatthereisone,thepraiseofeverysheafmustbebrought toChrist thehigh-priestofgood things,andinandthroughhimoffereduptoGod;therefore,thereisaspiritualfeastof tabernaclesunderthegospel, (Zach.14:16).Whilstwesitundertheboothsof the creature,wemust singhosannahs to theSonofGod,whotabernacledinourflesh,andinitmeritedallcomfortsforus.Everyboughofnaturehangsuponhiscross,everycrumbofbreadswimsinhisblood,everygrapeofblessinggrowsonhiscrownofthorns,andall thesweetness in nature streams out of his vinegar and gall. A right-bornchristianisthebestphilosopher, forheseesthesunofrighteousnessinthe luminariesofheaven,thewateringsofChrist'sbloodinthefruitsof

theearth,thewordincarnateincreature-nourishment,andtherichesofChrist in all the riches ofnature.All are ours, andwe areChrist's, andChristisGod's.

2.Christbythispriceprocuredthedeliveranceofit.Godmadethehouseoftheworldforman,andwhilstthereissinintheinhabitant,thecurse-mark is on the house: the heavens wax old, as if there weremoths inthem, the stars have theirmalignant aspects, the earth hath its thornsandthistles,andthewholecreationgroansandtravelswithanuniversalvanity; the sungroansouthis light on theworkers of darkness, the airgroanswithvolliesofoathsandblasphemies,andtheearthgroansforthitscornandwineintothelapoftheriotous;andassingrowsheavier,sothe creature-groans wax louder every day. But at last in and throughChrist, there shall beἁποκατάσασἰς πάντων, a restitution of all things,(Acts 3:21), the balm of his blood will perfectly heal all the stabs andwoundsinthebodyofnature;thegroaningandtravailingcreatureshallbedeliveredfromthebondageofcorruption,(Rom.8:21);thereshallbe"newheavensandanewearth,whereindwellethrighteousness,"(2Pet.3:13),andallthestepsandtracesoftheoldcurseshallberazedoutoftheworld.

ThusChristhathpurchasedtheworldofnature;butthis(asappearsbythe purchaser's own προστεθήσεται, (Matth. 6:33), is not the mainbargain,butthecastinginoroverplusthereof;therefore,

2. Christ by this price purchased the world of grace. Grace may beconsideredtwoways;eitherasitisinthemaporcharterofthegospel,orasitisinthesubjectorreceptacleoftheheart;andbothwaysitisChrist'spurchase.

1.Graceinthemaporcharteristhecovenantofgrace,comprisedinthepromises, called the covenant of promise, (Eph. 2:12). In this covenantthere are promises reaching down as low as the world of nature, andpromisesreachingupashighastheworldofglory,andbetwixtthesetworun the promises whichwater the world of grace, and these are eitherpromisesofgracesuchas those, "Iwillgiveanheart toknowme, (Jer.24:7);"Iwillcircumcisethehearttoloveme,"(Deut.30:6)."Iwillputmylawsintotheirminds,andwritethemintheirhearts,"(Heb.8:10);"Iwill

giveanewheartandanewspirit: Iwill takeaway thestonyheart,andgiveaheartofflesh."(Ezek.36:26);orelseItheyarepromisestograce,such as those, God will justify the believer, (Rom. 3:26), beautify themeekwithsalvation,(Psal.149:4),dwell inabrokenheart,(Isai.57:15),comfort themourners, fill thehungry,andbeseenof thepure inheart,(Matth.5:4,6,8).NowallthesepromisesarethepurchaseofChrist,andthewholecovenantmadeupofthemistheNewTestamentinhisblood,(1Cor. 11:25).Withouthis satisfactoryblood therewouldhavebeennoroomforpromises,no,notfortheleasttwinklingofapromisetothesonsof men; for unsatisfied justice would have hurried all to hell. All thepromises issueout tous inandthroughChrist, theriversof lifegushedoutofthetruerock,thegospel-wineranforthfromthetruevine;ifGodmeetusandcommunewithusinwordsofgrace,wemustthankthetruepropitiatory,ormercy-seat,foreverysyllable.

2.GraceintheproperseatorreceptacleofitisChrist'spurchase;andthisIshallmakeout,

1. Ingeneral.Christpurchased theSpiritof all grace.There is adoubleoblationofChrist:apersonaloblationonthecross,andthatismeritumspiritûs;andadoctrinaloblation in thegospel,and that isministeriumspiritûs;andsothe"HolyGhostisshedonusabundantlythroughJesusChrist," (Tit. 3:6); "Christ ascended up on high that he might fill allthings," (Eph. 4:10). One would have thought that his descent shouldrather have done it; but he ascended up in the glory of hismerits, hecarriedupallthepurchase-moneytohisFather'shouse,andfromthencethe Spirit came pouring down upon men; some droppings of it werebefore, but then itwas richly poured out; it camedown in cloven fierytongues, and a rushing mighty wind, (Acts 2:2, 3); tongues to uttermagnaliaDei,andaboveall,themaster-pieceofredemption,andcloventongues to utter them to all nations, in their own language, and fierytonguestoenlightenandinflametheauditors'heartswiththeknowledgeand love of Christ, and a mighty rushing wind to blow home that firestronglyandinsuperablyinathoroughconversion;andallthiswasshedforthfromChrist.(Ver.33.)NeveranytonguetrulypreachedChrist,butbyasecrettouchfromhim;neveranyholyfirekindledontheheart,butbyacoalfromhisaltar;neveranygalesofgraceonthesoul,butfromthe

breathings of his Spirit; not one drop of his blood is spiritless, but fullfraughtandflowingwiththespiritoflife.

2.Inparticular;andsoChristhathpurchasedthreethings:—

1.Theradicalgraceoffaith.

2.AllothergracesoftheSpirit.

3.Allthecrownsofthesegraces.

1.Christhathpurchasedthegraceoffaith;theapostleisexpressinit,"Toyouitisgiven,ὑπὲρΧρισοῦ,forChrist'ssakenotonlytobelieveonhim,butalso tosuffer forhissake," (Phil. 1:29); theapostleevidentlypointsoutthemeritsofChristasthespringoffaith,andfaithperseveringuntosuffering.And in anotherplacehe saith, "We joy inGod throughJesusChrist, διʼ οὗ, by whom we have now received the atonement," (Rom.5:11);hedothnotonlysay,thatbyandthroughhimtheatonementwasmade,butthatbyandthroughhimtheatonementisIreceived;andwhatisthisreceivingoftheatonementbutfaithitself?That,therefore,ispartofChrist'spurchase.Theseexpressplacesmightsufficeus;butbecausethe Remonstrants oppose this truth, I shall propose two queries untothem.

1.Isnotfaithcomprisedwithinthecovenantofgrace?Letuscometothetouchstone;Isitnotwrittenthere,"Iwillgiveahearttoknowme,"andisnot faitha justifyingknowledge,asightof theJustOne,andabeamordawningofeternallife?Isitnotwrittenthere,"Iwilltakeawaytheheartof stone," and is not unbelief a part of that stone? doth it not directlyresist the blood and righteousness of Christ? and can there be aworsestonethanthis?Isitnotwrittenthere,"Iwillgiveanewheart,"andisnotunbelieftheheartandlifeoftheoldman,andfaithofthenew?Isitnotwritten there, "I will putmy Spirit within you," and is not the Spirit aspiritoffaith,andfaithafruitoftheSpirit?Isnotunbeliefofourspirit,and faithofGod's? Is itnotwritten there, "Iwill circumcise theheart,"and is not unbelief flesh? God saith, there is life in his Son; and theunbelieversaith.No!anddoeswhatinhimliestomakeGodaliar;andcantherebeanyfilthierorrottennerfleshintheoldmanthanthis?and

unless this be cut off, can there be a true circumcision? By all this itclearly appears that faith is within the covenant, and if so, is not thewhole covenant sanction à sanguine, the New Testament in Christ'sblood?Isnothethemediatorandpurchaserofthewhole?Arenotallthepromisesyeaandamen inhim?Whodaresdistinguish,andsay,Christpurchased part of the promises, and not all? He purchased notionalknowledge, andnot justifying; he breaks the stone in the heart, all butthat which opposes his own blood and righteousness; the old man iscrucifiedwithChrist, all but his heart and life of unbelief; the spirit ofgraceflowsoutfromChrist,allbutthespiritoffaith;thecircumcisionofChrist, (Col. 2:11.), so called because it is procured by themerits, andproducedbytheSpiritofChrist,cutsoffthefleshoftheheart,allbutthatofunbelief,whichupbraidsGodwithalie?Whodaresthustearinsunderthe covenant, mangle the promises, dimidiate Christ, and divide theSpirit by unscriptural distinctions? such shuffling is unworthy ofChristians;whereforeIconcludemyfirstquerythus:Faithiswithinthecovenant, and the covenant is Christ's purchase, therefore faith is suchalso

2. Isnot faithagraceof theSpirit? It seals to thegospel, sanctifies theheart,worksbylove,waitsbypatience,overcomesthevisibleworld,andsensiblypresentiatestheinvisible;forshameletitbeagrace,andifso,itmustbeChrist'spurchase.TheSpiritnevereffected thatgracem fallenman which Christ never merited. As every creature in the world is ofGod'smaking,soeverygraceinthechurchisofChrist'smeriting.Hethatsaith, Yonder is a precious stone, but it is not of God's making,blasphemestheCreator;andhethatsaith,Yonderisapreciousfaith,butitisnotofChrist'smeriting,doesnolesstotheRedeemer.Butfurther,Isnot faith the grace of union with Christ? Doth not Christ dwell in theheart by faith? Is not faith the mother-grace of all? First faith gives atouchtoChrist,andthenloveisinflamedwithhim,joytriumphsinhim,andobedience followshim.Wheredoall theriversof livingwater flow,butinthebeliever'sbelly?(John7:38,)Whatholdsallthestarrygracesofthechurchbutσερέωμαπίστεως,the"firmamentoffaith,"astheapostlecalls it? (Col. 2:5)Nowwill itnot grate thine ears,OChristian, tohearthatthespiritofholinessisfromChrist,butnotthespiritoffaith;allthestarrygracesareChrist's,but the firmamentof faith isourown;weare

blessed with all spiritual blessings in Christ, but not with the mother-gracewhichbroodsandteemsoutalltherest,notwiththegraceofunionwhichliesnearesttoChristeatinghisfleshanddrinkinghisblood;thatfaithwhich isnearest to themeritsofChrist in itsunion, is furthestofffrom them in its origination. What is this but to darken the sun ofrighteousnesss,damupthewellofsalvation,andtramplethebloodofthecovenantunderfoot?atwhicheverysoberchristiancannotbuttremble.ThereforeIconcludemysecondquerythus:faithisaprimeandexcellentgrace,wroughtbytheSpiritandpurchasedbythemeritsofChrist.

2.Christhathpurchasedallothergraces; forallgracesare the fruitsofthe Spirit, and the Spirit is shed on us through Christ. But instead ofproving,letmeparlywiththesaints.Speak,Oyeexcellentones,whencecame your lovely meekness, your undissembled love, your untiredpatience, your holy unction, your melting compassions, your brokenhearts, your repentant tears, your law engraven spirits, and all yoursweet-smellingperfumesofgrace?SpeakforthegloryofChrist.MethinksI hear them all with one consent cry out, thus, O thus it is; all ourmeekness came from the Lamb, our love from the beloved One, ourpatience fromtheCaptain-sufferer,ourunction fromtheChristofGod,our compassions from the bowels of Christ, our broken hearts from abroken Christ, our repentant tears from his bleedingwounds, our law-engravingsaretheepistleofChrist,andalloursweet-smellinggracesarethe powders of the Merchant, (Cant. 3:6), even of Jesus Christ whoboughtthemallwithhissweetestblood.ThechurchisthehouseofGodmadeupof lively stones, flooredwithhumility, roofedwithknowledge,cementedwithcharity,warmedwith the fireof zeal,and filledwith thespiritual glory of heavenly graces; but Christ is the chief corner stonewhichDearsupall:allthechurch'shumilityisfromChrist'sἐκένωσεorself-emptying,allourknowledgefromChristthesunofrighteousness,allitscharityfromthehyperboleofhislove,allitszealisfromacoalofhisaltar,andallthespiritualglorywhichfillsit,comesbythewayoftheeast,(Ezek. 43:2), even from Jesus Christ who is ἀνατολὴ, the east or day-springofallgraces,(Luke1:78).

3.Christhathpurchasedall thecrownsof thesegraces, Imeansuchasaresetonthesaint'sheadinthislife;thebelieversshallbejustified,butit

isbytherighteousChrist;themeekshallbebeautifiedwithsalvation,butitisbecauseoftheLamb;thebrokenheartshallhaveGoddwellinginit,but it is for the merits of a broken Christ; the mourners shall becomforted,butitisbytheconsolationinChrist;thehungryshallbefilled,butitisfromthefulnessofChrist;thepureinheartshallseeGod,butitisthroughChrist,thebrightnessofhisglory;allthecrownsofgracemustbecastdownatthefeetofJesusChrist,thegreatpurchaserofthem.

ThusChristhathboughttheworldofgrace,butyetwearenotatthetopofthepurchase;for,

3. Christ hath purchased theworld of glory; that is the none-such, theworldofworlds, towhichallnature'sgloriesarebuta shadow,and thechurch's graces but a portal; there are plenitudes of joy, crowns of life,weights of glory, treasures of bliss and oceans of sweetness, and all ofChrist'spurchasing:allthemansionsofgloryareofhispreparing,(John14:2),all thewine inheaven is forhismarriage-supper, (Rev. 19:9),hisbloodisthekeytoopentheholyofholies,(Heb.10:19),thepureriveroflifeclearascrystal,issuesoutofthethroneofGodandoftheLamb,evenout of God's grace and Christ's merit, (Rev. 22:1). Christ on the crosspurchasedaheaven forus,Christ in thegospelproffers ituntous, andChrist in theheart givesus anactualhope thereof.Had itnotbeen forChrist,wecouldneverhaveentered into suchaplaceasheaven,wherethewalls are pearls, the rivers pleasures, the hills frankincense, the airpurity,andthelight,life,love,andallinallGodhimself.NowChristdidnotonlypurchaseheavenforus,butpurchaseditinawaycompletiveofthelaw.Theoldpromiseofthelawwas,Dothisandlive,andthatseemedquite blasted and withered by our sins; but Christ, by his perfectobedience,made it revive and bud againwith life. Godwould not giveeternallife,butuponaDothis:andChristfulfilledallrighteousnessforus, and by that righteousness we come to have δικαιωσιν ζωῆς,justificationof life, (Rom. 5:18), such a justification as is crownedwitheternallife.

But you will say, that old "Do this" required obedience in our ownpersons; and, therefore, Christ could not fulfil it in our stead, and sopurchaselifeforus.

Ianswer,thatGoddidherealsointerprethislawinanequitableway;thedivine sanction [Do this] on which life did depend, was not preciselydeterminate thatwemust do it in our ownpersons, for then a surety'sobedience should have been totally excluded; neither was it preciselydeterminatethatweshoulddoitinoursurety,fortherewasa"Dothis"in the stateof innocency,where therewasnoneedof a surety; but thesanctionwasgeneral,"Dothis,"andtwointerpretationslaybeforeGod:the first that it should be done in our own persons, the second that itshouldbedoneinoursurety;thefirstarigorousandliteral, thesecondanequitableandmerciful interpretation.Nowthese two interpretationslying before God, he, as supreme lawgiver, takes the equitableinterpretation;hadhetakentherigorousone,therewouldhavebeennoroomforasurety,norlifeforthesinner;butinrichmercyhetakestheequitable one, and so through a surety's obedience eternal life ispurchasedforus.Thesetwointerpretationsofthelawseemtometobefiguredout by thedoublemaking of the tables; the law in the rigorousinterpretationislikethefirsttableswhichwerebroken:forasthelawwasfirstwritteninthosetables,sotherigorousinterpretationfirstlyrisesoutoftheletterofthelaw;andasthosefirsttableswerebroken,sosinmadesuchabreachuponthelaw,thattheapostleputsaτὸἀδύνατονuponit,(Rom.8:3),itcouldnotgivelifeaccordingtotherigorousinterpretation.Andthelawintheequitableinterpretationislikethesecondtableswhichwereputintotheark:forasthosetableswerekeptinviolateintheark,sothe law was kept inviolate in the equitable interpretation; and as themercy-seat covered the tables in the ark, and from the mercy-seat socovering them God manifested his presence; so Christ, the trueἱλαστήριονormercy-seat,didbyhisperfectobediencecover the lawallover,andinandthroughhimsocoveringitGodmanifestshispresence,not only his back parts on earth, but his face in heaven. Thus by theadmirable wisdom of God heaven was purchased, and yet the lawestablished;the"Dothis"turneduponthesurety,andthepromisedlifemadegoodtoussinners.

Butyouwillobjectfurther,ifthelawbethusinterpretedinanequitableway,viz.tobedonebyasurety,thenitisnotsomuchasaruleoflifetous;forthatissuesoutofthefirstinterpretation,viz.thedoingofitinourownpersons.

Ianswer,thatstillthelawisaruleoflifetous;andthereasonis,becauseGod doth not waive the rigorous and take the equitable interpretationtotally and absolutely, but in order to redemption, and so far only asredemptionrequiresit.Nowwhatdoththatrequire?Itrequiresthattheobedienceofasuretyshouldbeadmittedfortheimpletionofthelaw;andthereforethusfartherigorousinterpretationiswaived,andtheequitabletakes place. But it requires not that the redeemed ones should beexempted from the law as a rule; and therefore the equitableinterpretation doth not go thus far; and so far as that goes not, therigorous one takes place; because, pro tanto, it is consistent withredemption.HenceitcomestopassthatChrist,asoursurety,fulfilledthelawforus,andyetstillthelawisaruleoflifetous;Christistheendofthelawtothebeliever,andyetthebelieveris,ἔννομοςΧρισῷ,underthelawtoChrist,(1Cor.9:21.)

Thusthisprice isredemptivefromevilandprocurativeofgood,butthecrownofallisyetbehind.

3.Itisapricesufficientforboththeformer.Thereisadoublesufficiency,sufficientia nuda, and sufficientia ordinate; the first consists in theintrinsicalvalueofthething,thethinginvaluetranscending,oratleastequalizingthethingtoberedeemed;thesecondconsistsinthewillofthepayer and receiver, the one intentionally paying, and the otherintentionally accepting that thing as a price of redemption; the first isthat radical sufficiencywhereby the thingmaypossiblybecomeaprice;the second is that formal sufficiency whereby the thing doth actuallybecome a price. Let the thing be in itself of never so vast a value, theformerwithoutthelatterdothnotconstituteitaprice.Nowthegloriouspriceofourredemptionhathboththesesufficienciesinit.

1.Ithathsufficientiamnudam;theactiveandpassiveobedienceofChristhaveintrinsicalvalueenoughtoequalize,nay,infinitelysuper-exceedallourdebts,andoverandbesidestopurchasethreeworldsforus;andthereasonis,becausehisdeitypouredoutakindof infinityintohisdoingsand sufferings. The righteousness which he fulfilled was therighteousnessofGod,(Rom.1:17);thebloodwhichheshedwasthebloodofGod,(Acts20:28);andthelifewhichhelaiddownwasthelifeofGod.(1 John 3:16). And what nakedness cannot the righteousness of God

cover?What debts cannot the blood of God pay for? Andwhat worldscannot the life of God purchase? Remember, O poor trembling soul,remember,hethatwaspiercedfortheewasJehovah,hethatwassmittenfortheewastheman,God'sfellow;andhethatobeyedfortheewasintheformofGod.Owhatmannerofactionsandpassionswerethosewhereinthe Lawgiver stood under his own law, and the Creator suffered in hisown world? How was his obedience elevated into infinity, andtransfigured intoglorybyhisGodhead!What amassof sweet-smellingmerits must that be, into which the Deity itself transfused riches andodours!ThismaybeonereasonwhyChristisstyledtheheirofallthings,(Heb.1:2);thoughhebethepurchaserofall,yetheisheirofall,becausehe received his divine nature from his Father, and that divine naturestamped an infinite value upon the purchase-money which bought all.MayIshadowitoutbyanimperfectsimilitude:Asonreceivesvastsumsfromhis father,andwith thempurchasesanestate in lands tohimself;thatsonisthepurchaserofthoselandsinrespectofhisownpaymentofthemoney,andyetinasenseheisheirtotheminrespectofhisreceiptofthemoneyfromhisfather.SotheeternalSonofGodisthepurchaserofall, forhepaiddownhisownbloodandrighteousnessastheprice;andyetheisheirofall,forthatpricehaditsvaluefromthedivinenature,andthatdivinenaturewasreceivedfromhisFatherintheeternalgeneration.Thereisnodoubtthen(aslongasChristisGod)butthathisobediencehathvalueenoughinitself.

2.Ithathsufficientiamordinatam,andthisappears—

1.BythewillofChrist,whopaiddowntheprice.

2.By thewill ofGod,who received it; both theirwills concentre in thework of redemption, and the counsel of peace is between them both.(Zach.6:13).

1.ItappearsbythewillofChrist:whenhepaiddownhisobedience,whatwas his meaning? Surely, not a tittle of his obedience was irrationallydone, nor a drop of his blood irrationally shed; what, then was hismeaninginit?Wasitnottodissolvethechainsofsin,openthe;prisonofwrath,andspoilandtriumphoverthebloodyjailor,Satan?Wasitnottoprocure the standing of the body of nature, the shedding down of the

Spiritofgrace,andtheopeningadoortoheavenandeternallife?ThesewerethethingsonwhichthedivineandhumanwillofChristwerebothset:hisdivinewillwassetuponthem;forbeforethefoundationsoftheworld,eveninhisjoyouseternitywithhisFather,"hisdelightswerewiththesonsofmen,"(Prov.8:31),andwhentheworldwasup,heappearedto Abraham in a human shape, and to Moses, to usher in a temporalredemption;thefirstasapræludiumtohisincarnation,andthelatterasa præludium to our redemption, and both as a demonstration that theworkofsalvationwasinhisheart.Andafterwardsinthedaysofhisflesh,hishumanwillneverpartedfromhisdivine,butinarapeoflovealwaysrunupon redemption; thishe sought for in a long circuit of obedience,andsoughtwithaπῶςσυνέχομαιtillitwasfinished;thishesoughtforinhisbloodyagony,andwhenhishumanwillasnatureshrunkbackfromthecupofwrath,yetthesamewillasreasonkissedanddrunkitofftothebottom in order to redemption; this he ardently pursued after throughcross-torturesandsoul-travails,andratherthanfailofit,hewouldforatimebeforsakenevenofGodhimself;andwhenhecriedout,Ithirst,hisgreatest thirstof allwasafter this, and couldneverbequenched tillhecame to a consummatum est. Thus stood the mind of Christ in thebusiness.

2.ItappearsbythewillofGod,andthatintwothings.

1.Goddecreedthispricetobepaid,fortheendsaforesaid.

2.Godaccepteditbeingpaid,fortheendsaforesaid.

1. God decreed this price to be paid; "Christ did not glorify himself inmakinghimselfaIhighpriestorsurety;buthethatsaiduntohim,Thouartmyson,thisdayhaveIbegottenthee,"(Heb.5:5).Christ'spersonwasbegottenoutofthesubstanceofGod,andhisoffice,asitwere,begottenoutof thewillofGod,Godeternallyordainedhimto thatoffice, (1Pet.1:20), and in the fulness of time called him to it, (Heb. 5:10); and formoreassurance,superaddedhissealtohiscall,(John6:27);andhisoathto both, (Heb. 7:21); and all to show forth his immutable purposetouchingthesame.ChristwasbookeddownforaRedeemerintheeternalvolumes,andslainaboveinthedecree,longbeforehewasslainbelowintime. Infinite love impregnated the divine will with the decree of

redemption, and that decree sent forth our Redeemer, and put a τὸπρέπονuponhisrighteousness,(Matt.3:15);aδιὰτοῦτοuponthecupofwrath, (John 12:27); and a δεῖ upon his death and sufferings, (Matt.14:21);andallthisthatthemysteryof;redemption,hidfromagesinthewill ofGod, (Col. 1:26),might come abroad into theworld; "When thefulnessoftimewascome,GodsentforthhisSonmadeofawoman,madeunderthelaw,toredeemthemthatwereunderthelaw,"(Gal.4:4,5).Owhat a fair window is here opened into God's heart! Redemption wasdecreed,andthereforeGodsentforthhisSon;thetimewasdecreed,andtherefore he sent him forth in the fulness of time; and the price wasdecreed,andthereforehesenthimforthmadeofawoman,madeunderthelaw,thatis,totakeahumannature,andpayitdowninallobedienceasthepriceofourredemption.

2.AsGoddecreedthispricetobepaid,soheaccepteditbeingpaid,andthisincludesinittwothings.

1.Thatthispricewaspaidtohim.

2.Thatthispricewasacceptedbyhim.

1.Thispricewaspaidtohim;ChristofferedhimselftoGod,(Heb.9:14).Whetherweconsiderthispriceasredemptivefromevil,orasprocurativeof good, bothways itwas paid toGod; as redemptive from evil, itwaspaidtohimasarighteouslawgiverandjudge;andasprocurativeofgood,itwaspaid tohimasagreatremuneratorand faithfulpromiser.God isthelawgiver,againstwhoselawswerebelled;andGodisthejudge,whoforourrebellionsagainsthislaw,συνέκλεισετοὺςπάντας,"shutusallupin prison," (Rom. 11:32); there we lay ὑπόδικοι τῷ Θεῷ, "under thejudgment of God," (Rom. 3:19); and his wrath abode upon us, (John3:36); therefore thisprice, as redemptive fromevil,waspaid toGodasthe lawgiver and judge. That Socinian cavil, that if this were a properredemption, the price should be paid to sin and Satan, becausewe areredeemedfromthem,isbutameretrifle;forGodisthesupremelawgiverandjudge,heonlyhaththekeysofdeathandhell;strictlyandproperlysinners are prisoners only to him, Satan is but as the jailor or under-officer,actingundertheauthorityofthisjudge;theguiltofsinisbutasthechainsorfetters,bindingunderthejusticeofthislawgiver;andwho

everreadorheardofapriceofredemptionpaidtothejailororfetters?and yet upon the payment thereof the captive is delivered from themboth.HenceitisthatourSaviourChristwasbothMercatorandBellator;Mercator as toGod towhomhepaid theprice, andBellator as againstSatanwhomheconquered;andboththesetheapostleexpressestogether,"he blotted out the handwriting, nailing it to his cross, and spoiledprincipalitiesandpowers,triumphingovertheminit,"(Col.2:14,15).HepaidGodthepriceandnotSatan,hespoiledandtriumphedoverSatan,andnotoverGod.Again;asthisprice,asredemptivefromevil,waspaidtoGodasalawgiverandjudge,sothisprice,asprocurativeofgood,waspaid to God as the great remunerator and faithful promiser. God is agreat remunerator, for he rewards according to the condecency of hisgoodness;andafaithfulpromiser,forhewillnotsufferonejotortittleofhispromisestofalltotheground:heengagedhimselftoChrist,thathisbloodshouldbereturnedinallgoodthings,hegavehimthepromiseofaseed, and to raise it up, the promise of his Spirit; and to crown it, thepromiseofeternallife;heboundhimselfbyexpresscompacttomakehimalighttotheGentiles,acovenanttothepeople,andsalvationtotheendsof theearth, (Isa.49:6,8).Wherefore, thispriceasprocurativeofgoodwaspaidtoGodasaremuneratorandpromiser.

2.AsthispricewaspaidtoGod,soitwasacceptedbyhimfortheendsaforesaid. Indeed simply and abstractively fromhis owndecree hewasnot bound to accept of this price (though of an immense and infinitevalue)asforus;Isay,asforus;forhemighthavestoodupontherigourofthelaw,Dothisandlive,transgressthisanddieinthineownperson;thetablesofthelawmightneverhavebeenputintotheark,norcoveredwithamercy-seat,butthisisthejoyofourfaith,thathehathacceptedit.WhenChristwas baptised, therewas a voice fromheaven, "This ismybelovedSon,ἐνᾦ εὐδόκησα, inwhomIamwellpleased." (Matt.3:17).Duo grata vocabula filius et dilectus, saith an ancient, and that sweetword εὐδόκησαmakes up the third.When Christ was sacrificed, therewas a sweet smell to God, (Eph. 5:2); God cries out, I have found aransom,(Job33:24);andChrist,Itisfinished.(John19:30).Afterwards,whenhecameintothegrave,offflewthebandsofdeath,(Acts24:24),asapregnantevidencethatjusticewassatisfied;hewastakenfromprisonand from judgment, (Isaiah 53:8), because all was paid; God's power

raisedhimup,andGod'sjusticecouldsaynothingagainstit.Andwhenhewasrisenfromthedead,heraisesupthefaithofhisdisciples,"Whydothoughtsarise inyourhearts?"saithhe,(Luke24:38).Doyoudoubtwhether I am he who paid down the price of redemption? Beholdmyhandsandmyfeet;fossusestsaccus,etmanavitpretiumorbis,thesackofmyhumanitywasbroke,andoutrunthepriceofredemption.DoyouscruplewhetherthatpricewereacceptedofGodornot?Lo!herearethereturnsof it, Iwill breathe theHolyGhostuponyou, Iwill betrust thegospelwithyou,gopreachittoeverycreature,maketheworldknowthatredemption, remission, grace,peace, sanctity, salvation, are the returnsofmy blood. And afterwards, just at his parting, he blessed them, andascended up into heaven; he blessed them to show that the curse wasgone,andascendedupintoheaventopossessthepurchaseofglory,andbeingthere,hesatdownatGod'srighthand;hisworkwasnowdone,andthereforehesatdown,andhisworkwasnowaccepted,andthereforehesatdownatGod'srighthand; therehereceivedgifts formen,andfromthence he gave them out again; he gave out what he received, andreceivedwhat he purchased. Christ's sacrificewas so sweet a savour toGod,thattheministerwhopreachesit isasweetsavourtohim,(2Cor.2:15),andthebelieverwhoacceptsitisacceptedofhim,(Eph.1:6);nay,sofaraccepted,thathebecomesapriest,(Rev.1:6),andhisgoodworkspleasingsacrifices,(Heb.13:16),hisprayersareturnedintoodours,(Rev.5:8), and his charity into a sweet smell, (Phil. 4:18), and all this by aperfumingtouchfromChrist'smerits.Inaword,alltheproclamationsofmercy in the Scripture, all the pardons of sin in the conscience, all theinfluences of grace on the heart, and all the openings of heaven in thepromises,areassomanypregnantproofsuntousthatGodacceptedtheprice.

Thus, having shownwhatmanner of price this is, viz. redemptive fromevil, procurative of good, and sufficient for both, I pass on to the lastquestion.

3.Forwhomwasthispricepaid?AndthisIshallcleaveasunderintotwoqueries.

1.WhetherChristdiedforallmen?

2.Whetherhediedequallyforallmen?

Inbothwhich,whilst Iname thedeathofChristonly, according to theusuallanguageofdivines,Icomprehendhiswholeobedience,activeandpassive,whereofhisdeathwasthecomplementandextremeact.

1. As to the first query, Whether Christ died for all men? I answeraffirmatively,thathedid,andhereIshalldotwothings.

1.Ishalllaydownthereasonsofmyopinion.

2.Ishallanswertheobjectionsmadeagainstit;andinbothitwillappearhowfar,orinwhatsense,IassertthatChristdiedforallmen.

1.Ishalllaydownmyreasonsforit,andthesearedrawn—

1.FromthewillofGod,asthefountainofredemption.

2. From the covenant of grace, as the charter of it, and the promisescomprizedtherein.

3.Fromtheministers'commissionwhopublishit.

4.Fromcertainblessingswhicharethefruitsofit.

5.Fromtheunbeliefofmen,whichisthedenialofit.

6.Fromthe fulnessandglorious redundanceofmerit inChrist'sdeath,whichpaidforit.

7. From the large and general expressions in scripture concerning thesame.

1.IarguefromthewillofGod.God'swillofsalvationasthefontalcausethereof,andChrist'sdeath,asthemeritoriouscausethereof,areofequallatitude.God'swillofsalvationdothnotextendbeyondChrist'sdeath,forthenheshouldintendtosavesomeextraChristum.NeitherdothChrist'sdeath extendbeyondGod'swill of salvation, for thenhe shoulddie forsomewhomGodwoulduponnotermssave;butthesetwoareexactlyco-

extensive.Henceitisobservable,thatwhentheapostlespeaksofChrist'slovetothechurch,hespeaksalsoofhisgivinghimselfforit,(Eph.5:25),andwhen he saithGodwill have allmen to be saved, (1 Tim. 2:4), hesaithwithal,Christgavehimselfaransomforall,(v.6).Therefore,therecannotbeatruermeasureoftheextentofChrist'sdeath,thanGod'swillofsalvation,outofwhichthesamedid issue;sofar forthasthatwillofsalvationextendstoallmen,sofarforththedeathofChristdothextendtoallmen.Nowthen,howfardothGodwill thesalvationofall?Surelythus far, that if theybelieve they shall be saved.Nodivine candeny it,especially seeingChrist himself hath laid it down sopositively, "This isthewillofhimthatsentme,saithhe,thateveryonewhichseeththeSonandbelievethonhimmayhaveeverlastinglife,"(John6:40).Wherefore,ifGodwillthesalvationofallmenthusfar,thatiftheybelievetheyshallhesaved; thenChristdied forallmen thus far, that if theybelieve theyshallbesaved.Butyouwillsay,thatpromise,Whosoeverbelievesshallbesaved, is but voluntas signi, and not voluntas beneplaciti, which is theadequatemeasureofChrist'sdeath.UntowhichIanswer;Ifthatpromisebe voluntas signi,what doth it signify?What butGod'swill?Whatwillbut that good pleasure of his, that whosoever believes shall be saved?HowelseisthesignofthetrueGodatruesign?Whenceisthatuniversalconnexionbetwixtfaithandsalvation?Isitnotaplaineffluxorproductfrom the decree of God?Doth not that evidently import a decree, thatwhosoever believes shall be saved? Surely it cannot be a false sign;wherefore, so far God's will of salvation extends to all men, andconsequentlysofarChrist'sdeathextendstothem.

2. I argue from the covenant of grace, and the promises comprisedtherein.Christ is themediatorof the covenant, and the covenant is thenew testament in his blood; Christ's death doth not extend beyond thecovenant, for then there should be less in the charter than in thepurchase, neither doth the covenant extend beyond Christ's death, forthenthereshouldbemoreinthecharterthaninthepurchase;butboththese run parallel in extent. Therefore, so far forth as the covenantextends to allmen, so far forth the death of Christ extends to allmen.Now then, for the extent of the covenant. Are not those promises[Whosoeverbelieves shall be saved;whosoeverwill, let him take of thewateroflifefreely]withthelike,apartofthecovenant?andaretheynot

extensivetoallmen?Bothareasplainasiftheywerewrittenwithasun-beam: wherefore, so far doth Christ's death extend to all men, as thecovenant in any part thereof doth extend unto them. Moreover, thesegeneral promises undeniably extend to all men, and in that extent areinfalliblytrue;theyareallfaithfulsayings,andwordsoftruth,andtheirtruthissealedupbyChrist'sblood;whereforeasthesepromisesextendtoallmen,sothedeathofChrist,inwhichtheyarefounded,dothextendtoallmen.IfChristdidnowaydieforallmen,whichwayshallthetruthof these general promises bemade out? "Whosoeverwill,may take thewateroflife."What,thoughChristneverboughtitforhim?"Whosoeverbelieves, shall be saved."What, though therewere no λύτρον, no pricepaid for him?Surely the gospel knowsnowater of life butwhatChristpurchased,nornowayofsalvationbutbyaλύτρον,orpricepaid.Butyouwill say, that albeit Christ died not for all men, yet are those generalpromises very true, and that because their truth is founded upon thesufficiency of Christ's death, which hath worth enough in it to redeemmillions of worlds. I answer, there is a double sufficiency; sufficientianuda, consisting in the intrinsical value of the thing, and sufficientiaordinata,consistingintheintentionalpayingandreceivingthatthingasapriceofredemption;thefirstisthatradicalsufficiency,wherebythethingmay possibly become a price: the second is that formal sufficiency,wherebythethingdothactuallybecomeaprice.Letathingbeofneversovastavalueinitself,itisnopriceatall,unlessitbepaidforthatend,andbeingpaid, it isapricefornomorethanthoseonlyforwhomitwassopaid;becausetheintrinsicalworthhowgreatsoever,dothnotconstituteit a price. Hence it is clear, that if Christ's death, though of immensevalue,hadbeenpaidfornone, ithadbeennopriceatall;andif itwerepaidbutforsome,itwasnopricefortherestforwhomitwasnotpaid.Thesethingspremised,ifChristnowaydiedforallmen,howcanthosepromisesstandtrue?Allmen, if theybelieve,shallbesaved;saved,buthow?Shalltheybesavedbyaλύτρονorpriceofredemption?therewasnoneatallpaid for them; the immensevalueofChrist'sdeathdothnotmakeitapriceastothemforwhomhediednot;orshalltheybesavedwithoutaλύτρονorprice?God'sunsatisfied justicecannotsuffer it,hisminatorylawcannotbearit,neitherdoththegospelknowanysuchwayof salvation; take it either way, the truth of those promises cannot bevindicated,unlesswe say, thatChristdied for allmen.But youwill yet

reply,thatalbeitChristdiednotforall,yet isthepromisetrue;becauseChrist's death is not only sufficient for all in itself, but itwaswilledbyGodtobeso.Ianswer,Godwilledittobeso,buthow?Didhewillthatitshould be paid for allmen, and so be a sufficient price for them? thenChristdied for allmen;ordidhewill that it shouldnotbepaid for allmen,butonlybesufficientfortheminitsintrinsicalvalue?Thenstillitisno price at all as to them, and consequently either theymay be savedwithoutaprice,whichiscontrarytothecurrentofthegospel,orelsetheycannotbesavedatall,whichiscontrarytothetruthofthepromise.Ifitbe yet further demanded, To what purpose is it to argue which wayreprobatesshallbesaved, seeingnoneof themeverdidorwillbelieve?Lettheapostleanswer,"Whatifsomedidnotbelieve?ShalltheirunbeliefmakethefaithofGodofnoneeffect?Godforbid;yea,letGodbetrue,buteveryman a liar." (Rom. 3:3, 4). And again, "If we believe not, yet heabideth faithful, and cannotdenyhimself." (2Tim.2:13.)No reprobateever did or will believe, yet the promise must be true, and trueantecedently to the faith or unbelief of men; true, because it is thepromiseofGod,andantecedently true,becauseelse it couldnotbe theobjectoffaith.Wherefore,Iconclude,thatChristdiedforallmensofar,astofoundthetruthofthegeneralpromises,whichextendtoallmen.

3. I argue from the minister's commission, which is, "Go, preach thegospel to every creature;" by virtue of this, they command all meneverywheretorepent,andtoinducethemthereunto,theyopenadoorofhope to them, and to raise up that hope, they set forth Jesus Christevidentlybeforetheireyes,asifhewerecrucifiedamongthem,openinghisbleedingwounds,andthroughthemshowinghisnakedheart,andtheinwardbruisestheremadebyGod'swrathforman'ssin;theyliftuptheirvoicesandcry,Come,Opoorsinners!come,forallthingsareready,hereisChristandhisredeemingbloodready,hereisanactoffreegraceandpardonsealedinthatblood,hereisanhavenofreconciliation,andattheend thereof a heaven of glory open before you; come, O comewithoutdelay;behold!nowistheacceptedtime,thedayofsalvation:come,andyour sins shall be blotted out; come, and your souls shall live for ever;whilstitiscalledtoday,webeseechyou,beyoureconcileduntoGod;whyshould your immortal souls, saveable through Christ, be choked withworldly thorns, or enchanted with base lusts, or inhabited by unclean

devils?"Turnye, turnye,whywillyedie?"And inall this theybespeaknottheelectonly,butotherstoo, fortheircommissionreachestoeverycreature: neither do they utter their own human passions, but pursuetheir divine commission: for in all their pathetical beseechings, Godhimselfbeseeches,(2Cor.5:21); inall their loudoutcries,wisdomitselfcriesout,(Prov.8:1,4);inalltheirearnestexpostulations,Christhimselfstandsatthedoorandknocks,(Rev.3:20);inalltheirholydoctrines,thekingdomofheavencomesnighuntomen, (Luke10:11);and inall theirinvitations to the evangelical feastmadeupofChrist's flesh andblood,which is meat indeed and drink indeed, God himself invites, and bidsmen eat anddrink for his heart iswith them.These things being so, itnecessarily follows thatChristdied for allmen;because theoblationofChrist in the gospel is founded on his oblation on the cross, and theministry of reconciliation is founded on the mystery of it. Hence theapostle joinsboth together; "Godwas inChrist reconciling theworld tohimself, and hath committed to us the word of reconciliation. (2 Cor.5:19).Andinanotherplace,"Christgavehimselfaransomforall, tobetestifiedinduetime."(1Tim.2:6).Thewordofreconciliationisextensivetoall,thereforesoisthework;thepriceofredemptionmaybetestifiedtoall,thereforeitwaspaidforall,sofarastofoundthattestimonyofJesuswhichisthespiritofprophecy.ButifChristnowaydiedforallmen,howcame theminister's commission to be so large. They commandmen torepent that their sins may be blotted out, but how can their sins beblottedoutforwhomChristwasnotmadesin?TheybeseechmentobereconciledtoGod,buthowshalltheybereconciledforwhomChristpaidnopriceatall?TheycallandcryouttomentocometoChristthattheymayhavelife,buthowcantheyhavelife,forwhomChristwasnosuretyin his death? If then Christ died for all men, the ministry is a trueministryastoall;butifChristdiedonlyfortheelect,whatistheministryas to the rest? Those exhortations, which as to the elect are realundissembledoffersofgrace,astotherestseemtobebutgoldendreamsandshadows.Thosecalls,whichastotheelectarerightministerialacts,as to the rest appear as extra-ministerial blots and erratas. Thoseinvitations to the gospel feast, which as to the elect are the cordialwooingsandbeseechingsofGodhimself,astotherestlooklikethewordsofmeremenspeakingatrandom,andwithoutcommission;foralas!whyshould they come to that feast for whom nothing is prepared? How

should they eat and drink for whom the Lamb was never slain?Wherefore,IconcludethatChristdiedforallmen,sofarastofoundthetruthoftheministrytowardsthem.

4. I argue from the blessings purchased by Christ's death, one greatblessingissalvationongospelterms.Lapsedangelsmustbedamned,butmen,nayallmenmaybesavedongospelterms.Thereisκοίνὴσωτηρία,acommonsalvationtothem;andO,whatablessingisthis,especiallytosuchasliveunderthegospel!Thereisnothingstandsbetweenthemandheavenbut theirownwill. "TheywillnotcometoChrist, that theymayhavelife."Oh!whatwouldthedamnedspiritsinhellgiveforsuchadoorofhope,ashathnootherbarbutwhatisintheirownhearts!Howwouldtheysweatandstrivewithtearsandstrongcriestoenterinatit!Asecondblessing is thepatienceofGod,whichwaitsuponsinners,andbysomeglimmeringsofmercy leads them to repentance.A thirdblessing is thedispensationofgifts;eveninthewildernessofthepaganworldtherearemoralvirtues,andintheEdenofthechurchthereareeveninthosethatperish some touches of theHolyGhost, tastes of the heavenly gift andfeelings of the powers of theworld to come, andwhence are these butfrom the death of Christ? As David called the water of Bethlehem, thebloodofhisworthies, so Imaycall theseblessings, thebloodofChrist.Wherefore Christ died so far for all, as to procure some blessings forthem.

5. Iargue fromtheunbeliefofmen,which iswonderfullyaggravated inscripture: through Jesus Christ there is a real offer of gracemade, butunbelief receives it invain, (2Cor.6:1);greatsalvation isprepared,butunbelief neglects it, (Heb. 2:3); eternal rest is promised, but unbeliefcomesshortofit,(Heb.4:1);thekingdomofheavencomesnightomen,butunbeliefdrawsbackfromit,(Heb.10:39);GodhimselfbearswitnessthatthereislifeinhisSon,evenforall,iftheybelieve;butunbeliefsaithNotoit,anddothwhatitcantomakehimaliar,(1John5:10);Christissetforthbeforeoureyesasthegreatexpiatorysacrifice,andevidentlysetforthasifhewerecrucifiedamongus,hisbloodrunsfreshintheveinsofthegospel,butunbeliefre-crucifiestheSonofGod,(Heb.6:6),trampleshispreciousbloodunder foot, (Heb. 10:29), anddothas itwerenullifyhisglorioussacrifice;so thatas to finalunbelieversοὐκἔτιἀπολείπεται

θυσία, there no more remaineth a sacrifice, (Heb. 10:26), as to theirsalvation, it is as if therewereno sacrificeat all for them:but ifChristdiednotforallmen,howcanthesethingsbe?Howcanthosemenreceivegrace in vain forwhom itwasneverprocured?orneglect salvation, forwhomitwasneverprepared?Howcantheyfallshortofeternalrest,forwhomitwasneverpurchased?ordrawbackfromthekingdomofheaven,whichneverapproacheduntothem?Howcantherebe life inChrist forthoseforwhomheneverdied?andifnot,whichwaydoththeirunbeliefgiveGod the lie?Howcan theyre-crucify theSonofGod, forwhomhewasnevercrucified?ortrampleonthatpreciousblood,whichwasnevershedforthem?Thedevils,asfullofmaliceastheyareagainstChrist,areneversaid todo it,andwhyaremenchargedwith it? I take it,becausemenhavesomeshareinhim,anddevilsnoneatall.

6. I argue from the death of Christ, which hath a super-excellentredundance ofmerit in it, not only because of its intrinsical value, butbecauseofthedivineordination;thereareunsearchablerichesinChrist,enough to pay all men's debts; there are pleonasms of grace in him,ὑπερεπλεόνασε χάρις, grace superabounded, saith the apostle, (1 Tim.1:14).Salvationflowsout fromhimactuallyuponallbelievers,andbyaglorious supereffluence it would run over upon allmen if they did notbelieve:asitwaswiththewidow'slittlepotofoil,(2Kings,4:6),theoildidruntillallthevesselswerefull,andthenitstaid;thewidowcalledforanother vessel, and if she had hadmanymore there, the oil in the potwouldhavefilledthemall;evenso(pardonthecomparison)itiswiththeimmenseseaofChrist'smerits,itactuallyfillsallthevesselsoffaith,andthen it stays,as itwere, forwantofvessels;meanwhileChristcallsandcriesoutformore,andifallmenwouldcomeandbringtheirvesselstohim,hewouldfillthemall;doubtlessifallmendidbelieve,allwouldseethegloryofGod,allwouldhavetheriversoflivingwaterflowinginthem,all would feel spiritualmiracleswrought in their hearts, by that Christwhositsat therighthandofpower,andconsequentlyallwouldfindanexperimentalwitnessmthemselves,thatChristdiedforthemall.

7. I argue from the general and large expressions in scripture touchingChrist and his death: Christ died for all, (2 Cor. 5:15), for every man,(Heb. 2:9); he gave himself for the world, (John 6:51), for the whole

world,(1John,2:2);heisstyledtheSaviouroftheworld,(1John,4:14);andhissalvationiscalledacommonsalvation,(Jude,ver.3),asalvationpreparedbefore the faceofallpeople, (Luke2:31),and flowing forth tothe ends of the earth, (Isai. 49:6); the gospel of this salvation is to bepreached to all nations, (Matth. 28:19), and to every creature, (Mark16:15);thereisχάριςσωτήριος,gracebringingsalvationtoallmen,(Tit.2:11);adoorofhopeopentothem,becauseChristgavehimselfaransomforall,(1Tim.2:6);Iknownotwhatcouldbemoreemphaticaltopointout the universality of redemption. But you will say, all these generalexpressionsdobutdenotegenerasingulorum,someofallsorts,theworldoftheelect,ortheallofbelievers.

InanswertowhichIshallonlyputtwoqueries.

1.Ifthosegeneralexpressionsdenoteonlytheworldoftheelect,ortheallofbelievers,whyisitnotsaidinscripture,thatGodelectedallandeveryman,theworldandthewholeworld?InthatsenseitisastruethatGodelectedthemall,asitisthatChristdiedforthemall;why,then,doththeHolySpiritaltogetherforbearthosegeneralexpressionsinthematterofelection,which it useth in thematter of redemption? Surely it importsthusmuchuntous, that redemptionhatha largersphere thanelection;andtherefore,thescripturescontractelectioninwordsofspecialityonly,whilsttheyopenanddilateredemptioninemphaticalgeneralities.

2.Ifthosegeneralexpressionsdenoteonlytheworldoftheelect,ortheallofbelievers,whydoththescriptureusesuchverydifferentlanguageinthesamething?SometimesChristiscalledtheSaviouroftheworld,andsometimestheSaviourofthebody;sometimesitissaid,thatChristdied,orgavehimselfforall,orfortheworld,andsometimesitissaidthathedied,orgavehimself for thechurch,or forhissheep.Whocan imaginethatsuchwordsofuniversality,andsuchwordsofspecialityshouldbeofthe same latitude? that one and the same thing should be imported inboth? Moreover, the scripture doth make a signal distinction; when itspeaksofhisgivinghimselfordyingforall, itsaysonlythathediedforall,orgavehimselfaransomforall.Butwhenitspeaksofgivinghimselffor his church, it says that, "He sanctified himself that it might besanctifiedthroughthetruth,"(John,17:19);andthat"hegavehimselfforit, thathemightpurify tohimself apeculiarpeople," (Titus, 2:14); and

that"hegavehimself for it, thathemightsanctifyandcleanse itby theword, and present it to himself a glorious church, without spot orwrinkle,"(Eph.5:25,26,27).Neverinallthescripture,isitsaidthathegavehimselfforall,orfortheworld,thathemightsanctifyorcleanseit,ormake it a peculiar people, or glorious church;which yetmight havebeen truly said, if the allwerenomore than the all of believers, or theworld than theworldof theelect;wherefore, tome it seemsclear fromthose various expressions and the observable distinctions in them, thatthe all forwhomChrist died is larger than the all of believers; and theworldforwhomChristgavehimself,largerthantheworldoftheelect.

2.Havinglaiddownmyownreasons,Iproceedtoanswertheobjectionsmadeagainstthisopinion.

Object. 1. IfChrist died for allmen, then allwouldbelieve; forChrist'sdeath procures all graces, and in particular, faith; seeing then all menhavenotfaith,eitherChristdidnotdieforthemall,orelsehelosethpartofhispurchase.

Ianswer,thatChrist'sdeathisprocurativeofallgraces,andparticularlyoffaith,sofarasitisaprice;anditisapricesofar,asitwaspaiddownbyChristandacceptedbyGodforthatpurpose;forinapricetheremustbe,bothsufficientianuda,consistingintheintrinsicalvalueofthething:and sufficientia ordinata, consisting in the intentional paying andreceivingthatthingasaprice.NowChrist'sdeathwaspaiddownbyhimandacceptedbyGodasapricewithadouble respect.As forallmen itwaspaidandacceptedasaprice, so far forth,as toprocure for themagroundfortheirfaith,viz.,thattheymightbesavedongospelterms.Andas for the elect itwas furtherpaid andacceptedas aprice, so far as toprocure the very grace of faith for them. Thus our Saviour Christ,whobestknewbothuponwhattermshepaiddowntheprice,anduponwhattermshisFatherreceivedit,opensthismysteriousdispensation;"Icamedownfromheaven,saithhe,not todomyownwill,but thewillofhimthatsentme,"(John6:38),andwhatwasthat?Astoallmen,itwasthateveryonethatseeththeSonandbelievethonhimmayhaveeverlastinglife,(v.40);andastotheelect,itwasthatallthoseshouldbyfaithcomeuntohim,(v.37),andneverbelost,(v.39).Christthendiedforallmen,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 donotbelieve,itfollowsnoteitherthatChristdidnotatalldieforthem,orthathelosethpartofhispurchase;Christ'sdeathisprocurativeoffaith,notinreferencetoall,buttotheelect.

Object. 2. If Christ died for allmen, why is not the gospel revealed tothem?manypagannationshavenoglimpseofaChrist.

Ianswertwothings.

1. God hath not left himself altogether without witness, no, not in thepaganworld;theinvisibleSpiritrendershimselfvisibleintheglassoftheworld,(Rom.1:20);andasitwerepalpableinthebodyofnature,theveryheathensmayseeandfeelhimineverycreature,(Acts17:27),nay,andinthemselvestoo,forhispresenceisnotfarofffromthem,andhiscandleburns within them, (Prov. 20:27); and when by this candle it appears,that there is justice inGodandsin inthem;yet that theymaystillseekafterhim,heletsoutsomeglimmeringsofmercyandplacabilitytowardsthem; the very standing of the world utters somewhat of this. ThePsalmisttellsusof"alineintheheaven,"(Ps.19:4).Godinthecreationdrewlinesofpowerandwisdomoverthesphereofnature,butChristinredemptionstruckalineofmercyquitethroughit,andthatlegibleevento theheathens; forasmuch as they know to τὸ δικαίωμα τοῦ θεοῦ, thevindictivejusticeofGod,(Rom.1:32),andyetseetheworldstanding,andnot dashed down about the sinner's ears; they know there is a δίκη, adivinevengeance, (Acts28:4), andyet theyarenot consumed; they seejustice as it were winking, (Acts 17:30), judgment slumbering, (2 Pet.2:3),andinfinitepatienceandlongsufferingwaitingandleadingthemtorepentance, (Rom. 2:4); they have some glimpses of pardoningmercy;wherethereisnopardoningmercyatall,thereisnoroomforrepentance;butthepatienceofGodisakindoftemporalpardonofthepunishment,andthattemporalpardonofthepunishmentpointsoutthatmercywhichcangiveanabsolutepardonofthesin,andthetrueductandtendencyofthatmercyistoleadmentorepentance;andiftherewereanymaninthepagan world who did in truth repent and convert to God, I make noquestionatall,butthatheshouldbesaved,andprobablynotwithouttheexpressknowledgeofChristindulgedtohim;for"uponallthatfearGod'snamewill theSunofrighteousnessarisewithhealingunderhiswings,"

(Mal. 4:2). Here, then, is aliquid evangelii, though not the expressknowledgeofChrist.

2.Astotheargument,letusweighwhatmayIbedeductedfromChrist'sdeathasuniversal:IfChristdiedforallmen,itfollowsfromthencethatChristmaybepreachedtoall,butitfollowsnotfromthencethatChristshallbepreachedtoall:itfollowsthatChristmaybepreachedtoall,forhe, who was offered for all on the cross, may be offered to all in thegospel;thereisnopaganintheworldtowhomChristmaynotbeoffered.And if therewerebutonegreatearororganofhearingcommon toall,now would Christ's ministers always be filling it with gospel! But itfollows not that Christ shall be preached to all; for the gospel is God'sown, and he may do with his own as he pleaseth; and Christ, whopurchased forall thebeingof thegospel,as faras thegeneralpromisesgo, yet purchased not for all the publication thereof. In a word; thepaganshavesomeglimmeringsofthegospel,andmaybesavedongospelterms,whichshewsthatChristsofardiedforthem;andthattheyhavenot the express knowledge of Christ, is a deep abyssmuch fitter to beadoredthandivedintobyus.

Object. 3. If Christ died for allmen, then he intercedes for all; but heintercedesonlyfortheelect,thereforehediedforthemonly.

Ianswer thatChristdoth in somesort intercede forallmen;and this Ishallclearseveralways.

1.FromthenatureofChrist'sintercession;thatisnotaformalprayer,butanappearingintheholyofholiesbeforethefaceofGodasanadvocate,andtherepresentinghisbloodandrighteousness intheir freshnessandendlesslifeofmerit,withawillthatallthegracepurchasedtherebymaybedispensedtothesonsofmen;thereforeChristeveninglorystandsweὡςἐσφαγμένος,asoneslain,(Rev.5:6),shewinghisbleedingwoundstomakeintercessionwithGod.Henceitfollows,thathisintercession(beingakindofcelestialoblation)perfectlyanswerstohisoblationonthecross;heisanadvocateabove,sofarashewasasuretyherebelow;hisbloodspeaks the very same things in heaven as it did on earth, and his willstands in thesameposture towardssinners thereashere.Nowhow farwasChristasuretyforall?Surelythusfar,thatallmaybesavedifthey

believe; else either they cannotbe savedatall,which is contrary to thetruth of the promise, or theymay be saved without a surety, which iscontrarytothecurrentofthescriptures.Butifheweresofarasuretyforall, then he is so far an advocate for all; for he appears an advocate inheavenforallthoseforwhomheappearedasasuretyonthecross.Hencetheapostlesaithingeneral,Ifanymansin,wehaveanadvocatewiththeFather, (1John2:1);hesaithnotstrictly, if theelectsin,butat large, ifanyman sinwe have an advocate; and as the true groundwork of thisgeneraladvocation,headds,heisthepropitiationforthewholeworld,(v.2).Sofarforthashewasapropitiationfortheworld,sofarforthheisanadvocate for it. And another apostle affirms, that Christ is a mediatorbetweenGod andmen, (1 Tim. 2:5); he saith not, betwixtGod and hischurch,butbetwixtGodandmen;andthefollowingwordsgivethetruereasonof it,"Christgavehimselfaransomforall,"v.6),he isno lessamediatorforall,thanhewasaransomforall.Christ'sbloodshedonthecross spake thus far for allmen, that theymight have their pardon ongospelterms;andafterwardsbeingcarriedtoheaven,itspeakstheverysamelanguageforthem;forthevoiceorspeechofthatbloodisitsmerit,and that merit is of an indeficient virtue. Hence that blood cannot bespeechless, because it cannot be meritless; and so far on earth as itmeritedforall,sofarinheavenitspeaksandintercedesforall.Moreover,asChrist'sbloodspeaksthesamethingsfortheminheavenasitdidonearth,soChristswillinheavenstandsinthesameposturetowardsthemasitdidonearth;wherefore,inasort,heintercedesforall.

2. From the patience ofGod,whichwaits onmen, even such as at lastperish. If Christ did not stand with the incense of his sweet-smellingmeritsbetweenthelivingandthedead;betweenthereprievedsinnersonearth,andthedamnedspiritsinhell,thepatienceofGodwouldnotwaitonemomentuponthem.

3. From the working of God's Spirit; for as Christ is our paraclete oradvocateinheaven,(1John,2:1),sotheHolySpiritisGod'sparacleteoradvocateonearth,(John,1:6,7).Surely,iftheadvocateinheavenspakenothingforthenon-elect,theadvocateonearthwouldnotwoothemtosalvation;ifthebloodofChristdidnotatallpleadforthem,theSpiritofChristwouldgivenotouchesatalluponthem,muchlesssuchtouchesas

tomakethemtastethepowersoftheworldtocome.

4.From the liberty of prayer. SimonMaggus, evenwhilst in the gall ofbitterness, was commanded to pray, (Acts, 8:22), but what, without amediator?No,surely; thatsinfulmanwhohathnomediator inheaven,mustnotpresume toprayonearth. I seeno reasonwhyamanmerelymediatorless should have more leave to pray than a devil, who istherefore without hope because without a mediator. The apostlecommandsmen to pray everywhere, (1 Tim. 2:8), but a little before helaysdownthisastheground-work;—"ThereisonemediatorbetweenGodandmen,themanChristJesus,whogavehimselfaransomforall,"(v.5,6).ThemediationofChristopensthedoortoprayer.

Wherefore,as to thisobjection,Ianswerthus:—Christ intercedes forallmeninsuchsortashediedforthem;Isayinsuchsort,forthereisavastdifference between his general intercession for all, and his specialintercession for the elect. For asChrist byhis blood shedon the cross,meritedforallingeneral,thattheymightbesavedongospelterms,andmeritedfortheelectinspecial,thattheyshouldbelieveandbesaved,soby the same blood presented in heaven, he intercedes for all, that theymaybesavedongospelterms,andintercedesfortheelectthatthattheymaybelieveandbe saved.And thushe is the completemediatorof thecovenant; as the general promises extend to all, so answerably heintercedesforall;andasthespecialpromisespointonlyattheelect,soproportionablyheintercedesfortheelect.

Object. 4. If Christ died for all men, then he was a surety for all, andsatisfied for the sins of all, and consequently God hath a doublesatisfaction;one inChrist the surety, andanother in thepersonsof thedamned,whichisagainstthenatureofhisjustice.

Inthisargumentaretwoconsequencestobeweighed.

1.IfChristdiedforall,thenhewasasuretyforall,andsatisfiedforthesinsofall.

2. If Christ so satisfied for the sins of all, then God hath a doublesatisfaction,whichisagainstjustice.

Asto the firstconsequence, Iadmit itasavery truth, thatChristwasasurety for all, and satisfied for the sins of all; for if all did believe andrepent,thesinsofallshouldberemitted,andremittedtheycouldnotbewithout a surety, and a suretymaking a satisfaction; therefore, such asuretywasChristforthemall.

Asto thesecondconsequence, ifChristsatisfiedfor thesinsofall, thenGod hath a double satisfaction, and that is against justice. I shall firstpremisesomedistinctions,andthenanswer.

1.Ishallpremisethreedistinctions.

1.Eitherthefirstsatisfactionwasmadetothecreditororlaw-giverbythedebtororoffenderhimself,orelseitwasmadebyasurety;ifitwasmadebyhimself,justiceforbidsasecondsatisfaction.

2. The first satisfaction beingmade by a surety, was eithermade by asurety of the debtor's or offender's own procuring, or else by a suretyprocuredbythecreditororlaw-giver;ifitwasmadebyasuretyprocuredbythedebtororoffenderhimself,justiceforbidsasecondsatisfaction;foritisalloneasifhehadsatisfiedbyhimself.

3. When a surety provided by the creditor or lawgiver makes the firstsatisfaction,eitherhemakessatisfactioninsuchsort,asthatthedebtoror offender shall be thereby immediately, ipso facto,without anymoreado, discharged; or else hemakes satisfaction in such sort, as that thedebtororoffendershallbetherebydischarged,butupontheperformanceofsomeconditions,andnototherwise;ifthesuretymakesatisfactionintheformerway,stilljusticeforbidsasecondsatisfaction;butifhemakesatisfaction in the latter way, then upon the final non-performance ofthoseconditions,justicemayadmitasecondsatisfaction.Iwillillustratethisbytwoinstances.Supposeamanindebtedtoanotherin£1,000,thecreditor procures his son to lay down themoney in satisfaction of thedebt, but withal it is agreed between them, that the debtor shall bedischargedfromhisdebtifheassenttothispaymentandnototherwise;ifthenthedebtordissent,thecreditormayjustlydemandofhimasecondsatisfaction.Again,supposemultitudesofattaintedtraitorsbeshutupinprison,andthekingprocureshissontosufferpunishmentintheirstead,

but withal the king and his son proclaim it as a law, that none of thetraitorsshallbetherebyabsolved,unlesssuchashonouranddohomageuntothem;ifanytraitorrefusetodoit,thekingmayjustlyexactasecondsatisfaction;andthereasonofbothisthis,becausethedebtorortraitornot performing the conditions, can have no benefit by the firstsatisfaction, and thereforemust be subject to a second, as if there hadbeennofirstatall.

2. These distinctions premised, I answer, men's sins are debts andrebellions, and satisfaction for them isdue toGodas thegreat creditorandlawgiver;butthissatisfactionwasnotmadebymenthemselves,butbyJesusChristastheirsurety,andthissuretywasnotprocuredbymen,butprovidedbyGodhimself;andbeingprovidedbyGod,hedidnotpaydownhissatisfactoryblood insuchsort,as thatmenshouldbe therebyimmediately,ipsofacto,absolvedfromtheirdebtsandrebellions,butinsuchsort,asthatmenmaybeacquittedfromtheirdebtsandrebellionsiftheyrepentandbelieve;wherefore, if theydoneither, theycanhavenobenefitbyChrist'ssatisfaction,andbyconsequenceasecondsatisfactionmaybejustlyexactedfromthem.

Now for themoredistinct clearingof thismomentousobjection, I shallproposefourthings.

1. God out of mere grace procured Christ to be a surety formen; andtherefore it was in his power to prescribe the conditions, upon theperformanceornon-performancewhereofmenshouldhaveornothavebenefitbyChrist'ssatisfaction.

2.Accordingtothispower,Godhathplainlysetdowntheconditions inthegospel,viz."Hethatbelievesshallbesaved,andhethatbelievesnotshallbecondemned."

3.TheseconditionsbeingthussetdownbyGodhimself,nomanfallingshort of them can have benefit by Christ's satisfaction. Ifmenwill notreceivetheatonement,(Rom.5:11),howcantheybeatpeace?Iftheywillnot receive remission of sins, (Acts 10:43), how can they be pardoned?Weareall inaworsedungeonthanJeremy's,andifwewillnotputthecordsofgraceunderourarms,wecannotgetout;weareallservantsof

sin,andifwesaytoit,welovetheeandwillnotgooutfree,wemustbeboredforeternalslaves.Christhathopenedthefountainofhisblood,butwemustwash in it, (Zach. 13:1);Christhathmadeapurchaseof souls,butwemustbelieveεἰςπεριποίησινψυχῆς,tothepurchasingofthesoul,(Heb.10:39):notthat faith ispartof thepurchase-money,butthat it istheconditionofthegospel,withoutwhichthegloriouspurchaseofChristprofits not; ifmen live and die in unbelief, οὐκ ἔτιἀπολείπεται θυσία,thereremainethnomoresacrificeforthem.(Heb.10:26).IndeedChristofferedasacrificeforthem,butοὐκἔτι,thebenefitofthatsacrificedothnomoreremainuntothem;upontheirfinalunbelieftheyhavenomorebenefitbyitthaniftherehadbeennoneatallforthem:inwhichsenseIunderstandthatofthefather,Sinoncredis,nontibidescendit,nontibipassusestChristus.

4. If final unbelievers can have no benefit by Christ's satisfaction, thenGodmayjustlyrequireasecondsatisfactionofthem,becausetheycannotpleadthefirst;andsoitisinlawastothemasiftherehadbeennofirstatall.ShimeihadapardonfromSolomon,butpassingoverKidronlostit;andtherefore(notwithstandingthesame)wasjustlyputtodeathforhisoffence: Jesus Christ as a surety made satisfaction for men, but theythrough their final unbelief lose the benefit of it; and therefore(notwithstandingthesame)Godmayjustlyrequireasecondsatisfactionfromthem.IfShimeihadpleadedhispardon,Solomonwouldhavetoldhim,Thatisnothingtothee,eversincethoudidstpassoverKidron;andif unbelievers should plead Christ's satisfaction, God would tell them,Thatisnothingtoyou,seeingyouhavelivedanddiedinunbelief.

Object.5.MillionsofmenintheworldrejectChrist,anddropintohell,and God eternally foresaw that it would be so; if then Christ died forthese, thereseems tobeablotupon thedivinewisdom,a failure inhisefficaciouswill,andalossinthepreciouspurchasemadebyChrist.

I answer, It is true thatGod eternally foresaw those rejecters ofChrist,andthatChristintimediedforthem,neverthelessthereisnoblotherebycastonthedivinewisdom;itisnodisparagementtotheall-wiseGodtobestow means of eternal bliss on such as he eternally foresaw wouldabusethesametotheirowndestruction.Oh,whatrareperfectionsdidheset up in the angels, and yet he eternally foresaw a great part of them

apostatizinganddroppingtohell;whatanexcellentimageofholinessdidhe stamp upon Adam! and yet he eternally foresaw him falling, andbreakingallhisglorybythefall;whatwaitingsofpatience,wooingsofthegospel,andtouchesoftheHolySpiritdothhedispensetosuchmenasheeternallyforesawwouldabuseallthese!andyetinallthis,God'swisdomsuffersnot.TheverysameImaysayofChrist'sdyingforsuchasabusethisgreatblessing;neitheristherehereanyfailingintheefficaciouswillofGod;forhewillsthattheelectshallbelieveandbesaved,andhewillsthat the rest shall be saved if they believe, and both these wills areaccomplished;thefirstintheeventoffaithandsalvation,andthelatterin the connexion between faith and salvation, even as to allmen. GodmaybesaidtowillthesalvationofmenthroughChrist'sdeathtwoways;either because he wills that Christ's death should be a price infalliblyprocuring their faith and salvation, or else because he wills that thereshould be in Christ's death an aptness and sufficiency to save themongospel terms; the formerwillpointsonlyat the elect, and is fulfilled intheirgraceandglory;thelatterextendstoallmen,andisfulfilledintheaptnessandsufficiencyofChrist'sdeathtosavethemongospelterms;inbothGod'swillhathitseffect.Neither,lastly,isthereanylossinChrist'spurchase,forwhatdidhepurchase?Asfortheelect,hepurchasedfaithandsalvation;andasfortherest,hepurchasedsalvationongospelterms,inbothhehathwhathepaidfor;fortheelectbelieveandaresaved,andthe rest may be saved if they believe: therefore when men by theirunbeliefbarthemselvesofthebenefitofChrist'sdeath,andmakehiminthat respect cry out, "I have laboured in vain," yethe adds, "Surelymyjudgment iswith theLord," (Isa.49:4),as ifhehadsaid,Forall I this,never a drop ofmy blood is irrationally shed, forGod (withwhommyjudgmentis)knowsthatIpurchasedsalvationforthemongospelterms,althoughthey,bytheirunbelief,deprivethemselvesofthebenefitofthepurchase. If finalunbelieversshouldbesaved,Christ shouldhavemorethan his purchase; but if they are not saved, he hath no less; for hepurchasedsalvationforthemongospelterms,whichtheydonotperformthroughtheirownvoluntaryunbelief.

Object 6. If Christ died for allmen, then he loves all with the greatestdegree of love; for "greater lovehathnoman than this, that aman laydownhis life forhis friends," (John 15:13); and thismustneedsbe the

greatestdegreeoflove,becauseitdrawsallotherthingsafterit;"IfGodgave his own Son for us, how shall he not with him freely give us allthings"?(Rom.8:32).ButChristdothnotloveallwiththegreatestdegreeoflove,neitherdothGodgiveallthingstothem;thereforeChristdidnotdieforall.

I confess that Christ doth not love allmenwith the greatest degree oflove,neitherdothGodbestowallblessingsonthem:whereforewemustexaminetheseplacesfromwhencetheseinferencesaremade.Asforthefirstplace,"greaterlovehathnomanthanthis,thatamanlaydownhislifeforhisfriends,"itdothimportoneofthesetwothings:eitheritdothimportthathethatdiethforhisfriendshaththegreatestdegreeorheightofinternallovetowardsthem,orelseitimportsthataman'sdeathforhisfriendsisthegreatestexternaleffectandproofofhislove:thefirstcannotbe themeaning of the place; for if it be the greatest andmost intensedegreeoflovetodieforourfriends,whatisittodieforourenemies,asChristdid?Ifitbetheheightandtopoflovetolaydownourlives,howcanthatbedonewithoutanyloveatall,astheapostlesupposeth,(1Cor.13:3)?Theapostlecommandsustolaydownourlivesforthebrethren,(1John3:16);butwhenamandothit,heisnottohavethesamedegreeoflovetowardsallthebrethren;forheistolovethosemostinwhomthereismost ofGod, and towhomhe is nearest in nature. JesusChrist laiddownhislifeforalltheelect,yet,withoutdoubt,hislovewasgreatertohis apostles than to ordinary christians; nay, and among the apostles,therewas one dearly beloved, onewho lay in his bosom, (John 13:23).Wherefore the meaning of the words is not, that he that dieth for hisfriendshaththegreatestdegreeorheightofinternallovetowardsthem,butthatsuchadeathisthegreatesteffectandproofofhislove.Christ,inthe 12 verse, exhortedhis disciples to love one another; and in this, 13verse,heshewswhatisthegreatest,outwardevidenceoflove,viz.todieforourfriends.Now,albeitChristdiedforallmen,andthatdeathwasagreat and high proof of his love, nothing hinders, but that Christ, overandbesideshiscommonphilanthropytoall,maybearaspecialaffectiontotheelect;theuniversalityofhisdeathinfersnotaparityinhislove.IfJacob had died for all his sons, yet he might have loved Joseph andBenjamin above the rest, and left them some special legacies: if Christdied for allmen, yet hemay and doth love his elect above others, and

leavesomesecretlove-tokensupontheirhearts.Asforthesecondplace,"IfGoddelivereduphisSonforus,howshallhenotwithhimfreelygiveusall things,"(Rom.8:32);thekeytounlockthistext istheword[Us;]who are theUs in the text?Who but the elect ofGod, (ver. 33)?Who,according to election, are effectually called, (ver. 28.) and upon theircallingsarejustifiedandglorified,(ver.30)?ThesearetheUsinthetext;whereforetheplainmeaningofit is,notthatifGodgavehisSonforallmen,hewouldgivethemallthings,butthatifGodgavehisSonfortheelect,hewouldgivethemallthings,viz.allthingsnecessarytosalvation;thetextextendsnottoallmen.Butyouwouldsay,thoughthetextextendnottoallmen,yettheargumentdoth:foriftheargumentbegood,thatifGodgavehis Son for the elect, hewould give themall things; then theargumentisasgood,thatifGodgavehisSonforallmen,hewouldgivethemall things. I answer, that ifGod's intention and love in givinghisSon for all were one and the same towards all, the consequence wereundeniable; but seeing God in giving his Son, had towards the elect aspecial love and intention to bestow grace and glory on them, andtowards the rest but a common philanthropy and ordination that theymightbesavedongospelterms,henceitisclear,thatalbeitthegivingofall thingstotheelectmaybe inferredfromhisgivinghisSonfor them,yetthegivingofallthingstoallmencannotbeinferredfromhisgivinghisSonforthemall;becauseinthatgifttherewasnotthesameloveandintention towardsall:wherefore I conclude thatChristdied forall, andyetneitherareall lovedwith thegreatestdegreeof love,noryetareallblessingsconferreduponthem.

Object.7. IfChristwouldnotpray forallmen, thenhediednot forall;butChristwouldnotprayforall,forhesaith,"Iprayforthem,Ipraynotfortheworld."(John17:9.)

Ans.Thisargumentmustbeformedoneofthesetwoways:eitherthus,IfChrist prayednot at all for thenon-elect, thenhedidnot at all die forthem;butheprayednotatallforthem,ergo,hediednotforthem.Nowhere Imust deny theminor, for even upon the cross he prayed for hiscrucifiers, "Father, forgive them," (Luke23:34);not thathewouldhavethem forgiven though final impenitents andunbelievers, for thatwouldhavebeenagainsthisFather'spurposeandhisownpurchase,butthathe

would have them forgiven if they did believe and repent, which wascongruoustoboth.ButsupposetherehadbeennovocalprayerofChristforthem,yetsurelytherewasamentalone;forhecouldnotbutdesireofGodtohaveallthefruitsofhispassion,amongstwhichonewas,thatallmen might be saved on gospel terms; that grand gospel axiom,"Whosoeverbelievesshallbesaved,"wasnodoubtoneofhisdesires,forit cost his precious blood; wherefore the non-elect were not totallyexcludedfromhisprayers.Orelsetheargumentmustbeformedthus:IfChristprayednotforthenon-elect,inthatfamousprayer,(John17),thenhe did not die for them: but he prayed not for them in that prayer,therefore,hediednotforthem.Nowheretheconsequencefails;forwhatkind of prayerwas that, (John 17). Itwas a prayer peculiarly fitted forapostlesandbelievers;aprayerfortheirperseveranceinfaith,(v.11),fortheirperfectioninunity,(v.23),fortheirgrowthinsanctification,(v.17),for their abode with him in glory, (v. 24), and in all respects a prayerwhich could be congruously prayed for no other but believers, (v. 20).NowthatChristdidnotpraysuchaprayerforallmenaswasonlyproperfor believers, doth not conclude, either that he did not at all pray forthem,orthathedidnotatalldieforthem.Thusmuchinanswertothefirstquery,WhetherChristdiedforallmen?Ipassontothesecond.

Query2.WhetherChristdied equally for allmen? I answer, that albeitChristdiedinsomesortforallmen,and,byvirtueofhisdeath,allmen,ifbelievers, should equally be saved; nevertheless, Christ did not dieequally for themall,butafteraspecialmanner for theelect,aboveandbeyond all others; and this I shall demonstrate by several argumentsdrawn

1.FromthewillofGod.

2.Fromthecovenantofgrace.

3.FromtheissueofChrist.

4.FromtheworkingoftheHolySpirit.

5.Fromtheblessingspurchased.

6.FromtheintercessionofChrist.

7.FromtheeventfollowinguponChrist'sdeath.

8.Fromthespecialexpressionsinscripture.

1.IarguefromthewillofGod.Christ'sdeathisthemeritoriouscauseofsalvation, and respectsmenmore or less proportionably as God's will,which is the fontal cause thereof, dothmore or less respect them.Godwills that all men should be saved if they believe, and proportionablyChristdiedforthemall;Godwillsthattheelectshouldinfalliblybelieveandbesaved,andsuitablyChristdiedfortheminaspecialway;thereisapeculiarity inChrist's redemption answering to the peculiarity ofGod'slove.Godeternallyresolvedwithhimselfthathewouldhaveachurchandapeculiarpeople, andChrist gavehimself for it, thathemight sanctifyand cleanse it with the washing of water by the word, that he mightpresent it to himself a glorious church without spot or wrinkle, (Eph.5:25, 26, 27).He gavehimself for us that hemight redeemus fromalliniquity, andpurify tohimself apeculiarpeople zealousof goodworks,(Tit.2:14).IfChristhadgivenhimselfthusfarforall,allwouldhavebeenhis church and people. You will say, unbelief is the only obstacle. Ianswer,thatifChristhadgivenhimselfforall,thathemightwashthemas he washes the church, and redeem them from all iniquity as heredeems his peculiar ones, there would have been no such thing asunbelief left among men; that Christ, who washes out every spot andwrinkle,wouldnothaveleftunbelief; thatChrist,whoredeemsfromalliniquity,wouldnothaveleftunbelief,no,notinanyoneman'sheart;nay,Imaytrulysay,hecouldnotleaveitthere,becausehecouldnotlosehisend,norshedonedropofhisbloodinvain.Thereareamongmensomechosenones,suchasarechosenoutfromamongmen,andchosenoutoftheworld, (John 15:19), andChrist inhisdeathhada special eyeuponthese: hence, proportionably to their election, they are said to beredeemed from among men, (Rev. 14:4), and redeemed out of everykindred,andtongue,andpeople,andnation,"(Rev.5:9).Now,howisitpossible that all men should be thus redeemed? Christ's death as itrespectsallmen,redeemsthem,asImaysosay,fromamongdevils,forthatitrendersthemcapableofmercy,whichdevilsarenot;butChrist'sdeathas it respects theelect, redeems themeven fromamongmen, for

that it procures faith for them, and thereby pulls them out of theunbelievingworld; andwhat ispeculiar redemption, if thisbenot?Butyouwillsay,Thesearesaidtoberedeemedfromamongmen,notbecauseChristspeciallydiedforthemaboveothers,butbecausetheseparticularlyappliedhisdeathbyfaith,whichothersdidnot.Ianswer,thateitherthisapplication by faith was merited by Christ's death, or not; if so, thenChrist redeemed them in a special manner, because by his death heimpetratedfaithforthem,whichhedidnotforall;ifnot,thentheywereredeemed fromamongmenby themselves and their own freewill, andnotbyChristandhisdeath,which(Itrembletothink)putsthelieuponthe church triumphant, who sing the new song to the Lamb in thesewords:"Thouwastslain,andhastredeemedustoGodbythyblood,outof everykindred,and tongue,andpeople, andnation," (Rev.5:9).HowcanthatbloodofChrist,whichmeritedalikeforallmen,redeemonemanfromanother?Howcanitredeemsomefromamongmen,unlessitmeritforthemthatfaithwhichisthegranddistinctionbetweenmanandmaninthematterofsalvation?Christπεριεποιήσατο,"purchasedthechurchwith his blood," (Acts 20:28), and purchased it in a special manner:henceλαὸςεἰςπεριεποίησιν,apurchasedpeople,isnotatitlecommontoall,butpropertothechurch,(1Peter2:9).God'schildrenlayscatteredupanddownthewideworld,andChristdiedthathemightgatherthemalltogether, εἰςἒν, intoone, one faithhere andone gloryhereafter, (John11:52). IfChristhaddiedso forall, all shouldhavecome into thesameunity.We find inScripturemany signaldistinctionsmadeamongmen;therearesomeonwhomGodwillhavemercy,andotherswhomhewillharden,(Rom.9:18);somewrittenintheLamb'sbookoflife,andothersleftoutofit,(Rev.13:8);somegivenuntoChrist,(John6:36),andotherslefttothemselves;someareGod'sownjewels,(Mal.3:17),andothersbutasdross.Now,howincredibleisitthatJesusChrist,whocametodohisFather'swill,shouldinhisdeathrespectthosewhomGodwillharden,asmuch as those whom he will havemercy on; those that are out of thebook of life, as much as those that are in it; those that are left tothemselves,asmuchasthosethataregiventohim,andthosethatarethedrossoftheworld,asmuchasGod'sownjewels?Believeitwhocan,itisamonstrousopinion,worthyofnothingbutexilefromchristians.SeeingGod'swillhath sodistinguishedmen, it isnomorepossible thatChristshoulddiealikeforall,thanthatheshoulddissentfromhisFather'swill,

which todowashis great errand in theworld.Christ sufferedbetweentwothieves,atypeoftheelectandreprobateworld;butwhodaresaythathehadasmuchrespecttotheoneastotheother?

2. I argue from the covenant of grace. Christ is the mediator of thecovenant,andthecovenant is theNewTestament inhisblood;as then,thecovenantismoreorlessrespectiveofmen,sotheMediator'sdeathismoreor less respectiveof them.There are in the covenant two sorts ofpromises; the one general and conditional, such are those, "Whosoeverbelieves shallbe saved;whosoeverwill,may takeof thewaterof life; ifanymancometoChristhewillnotcasthimout:"theotherspecialandabsolute,sucharethose,"Iwillcircumcisethyhearttoloveme;Iwillputmy fear in their hearts; Iwill take away theheart of stone and give anheartofflesh;IwillputmySpiritwithinyou,andcauseyoutowalkinmystatutes;Iwillputmylawsintheirmindandwritethemintheirhearts,andIwillbetothemaGod,andtheyshallbetomeapeople;"thereisavastdifferencebetweenthesepromises:for,

1.Thegeneralandconditionalpromisesareas itwere thehandsof thecovenant,pointingoutthetruewayandpathleadingtosalvation,butthespecial and absolute promises are as itwere the veins of the covenant,carrying in them the blood and spirit of life andpower to enable us towalkinthatway.HereGodhimselfengagestoworkall-savinggracesinus: are ourhearts hard?hewill roll away the stone from them;do ourhearts resist holy impressions? he will give us hearts of flesh capablethereof;areourheartsvoidofGod'slaw?hewillwriteitthereandturnthemintotheepistlesofChrist,andfortheeffectualdoinghereof,hewillputhisSpiritintous,andasarealproofofit,hewillcauseustowalkinhisways;andinthiswalk,loveshallbethemotive,forhewillcircumcisetheheart to lovehim,and fear thebridle, forhewillputhis fear in theheartnevertodepartfromhim;and,whichisthecrownofall,hehimselfwill be aGod to us, andwe shall be a people to him, in an everlastingcovenant. Stand still, O saints! and adore; here, lo! here is theministrationoftheSpirit indeed,(2Cor.3:8),herearewordswhicharespiritandlife,(John6:63);hereisthesupernalJerusalem,themotherofspiritualfreedom,(Gal.4:26);hereistheimmortalseedwhichbegetsallthe sons of God, (1 Pet. 1:23); here is that vis πλαστικὴ, or formative

virtue,whichmouldsus into thedivinenature, (2Pet. 1:4); here is thedayofGod'spower,whichmakeshispeoplewilling toservehim in thebeauties of holiness, (Psa. 110:3). Happy, yea, thrice happy they, whodwellinthislandofpromise,anddrinkofthesewellsofsalvation.

2.Thegeneralandconditionalpromisesareextensivetoallmen,butthespecialandabsolutepromisesrespect theelect,andthemonly, for theyarefulfilledinthem,andthemonly;hadtheseextendedtoall,thatGod,who cannot lie, nor denyhimself,wouldhave fulfilled them in all. Youwillsay,Hewouldhavefulfilledtheminall,butthatmenthemselveswillnot.Butwhatastrangewordisthis[theywillnot]?Willtheynot,ifGodgivethemawill,anewheart,andanewspirit?Willtheynot,ifGodtakeawaythenillingandresistingprinciple,theheartofstone?Willtheynot,ifGodwritehislawsintheirheartsandinwardparts?Owhatisthis,butbyanabsurdblasphemytochangeGod'struthintoalie,hisomnipotenceintoweakness,andhisgloryintotheoldbrokenidolofcreaturefreedom?Surely ifGod,whois truthandpower,engagetomakeanewheart, theold one cannot hinder it; if he promises to remove hardness, hardnesscannotresistit;ifhesaythathewillwritethelawintheheart,theheartwillnotsayNaytohisAlmightyfingers.Seeing,then,thesepromisesarenot fulfilled in all, but in the elect only, I may safely affirm that theyrespectnotallbut theelectonly.These thingsbeingso, itappearshowand inwhatmannerChrist's death respectsmen, evenmoreor less, asthe promises of the covenant founded on his blood do more or lessrespectthem.Asthegeneralpromisesextendtoallmen,sothedeathofChristthemediatorproportionablyextendstothemall;andasthespecialpromisespointonlyattheelect,sothedeathofChrist,themediator,hatha peculiar respect to them. Christ, by his death, over and besides thegeneral promises, founded those special promises for the elect; hencetheycometobeτέκναἐπαγγελίας,sonsofpromise,(Gal.4:28),begottenby it to spiritual life, which others, standing only under the generalpromises,arenot.AllthesavinggracesoftheelectsuitingtothosespecialpromisesarenootherthanthefruitsofChrist'smerits;theyarerenewedwiththerenewingsoftheHolyGhost,butthatisshedonthemthroughJesus Christ; they have the law written in their hearts, but that is theepistle ofChrist; their filthy flesh is cut off from their hearts, that theymayloveGod,whoisapureSpirit,butthisisthecircumcisionofChrist,

(Col. 2:11). In aword, all the saving graces of the elect are as somanylegaciesoftheNewTestament,andtheNewTestamentisfoundedinhisblood:wherefore, it is clear from the covenant of grace, and its specialrespecttotheelect,thatChristdiedinaspecialandpeculiarmannerforthem.

3.IarguefromtheissueofChrist;Christwastohaveaseed,andthisIshalldemonstratethreeways.

1.Fromthepreciousnessofhisblood.

2.FromthepurposeofhisFather.

3.FromthepromiseofhisFather.

1.Fromthepreciousnessofhisblood.ThatthereshouldbealavermadeofGod'sblood,andneverasinnerwashedinit;thatsuchavastsumofpreciousmeritsshouldbepaiddown,andneveracaptivereleasedbyit,is tomeno less thanprodigiousblasphemy;every little grain innaturedoth confute it; if that do but fall into the ground and die, it bringethforthmuchfruit;andshalltheSonofGodbleedanddieinhisassumedflesh, and be fruitless?God in hiswaky providence gives to every littleseedhisownbody;andshallthepeerlessflowerofheavensowhisbloodand righteousness, and have none at all? A cup of cold water given incharity,shallinnowiseloseitsreward;andcanitbesowiththebloodofChristpouredoutinatranscendentexcessof love,andglorifiedintoaninfinite merit by his Deity? When Christ fed the multitude but withbarley-loavesandsmallfishes,nothingwaslost;andcanallbelostwhenhemakesafeastofspiritualmarrowandfatness,andgiveshisfleshtobemeat indeed, andhis blood to be drink indeed?Oh, far be the thoughtfromeveryChristian!

2.FromtheFather'spurpose,which,asthescripturesholdforth,clearlywas, thathisSonshouldbeaking,a captain,a shepherd,ahusband,ahead,andafather:andwhatisakingwithoutsubjects,acaptainwithoutsoldiers,ashepherdwithoutaflock,ahusbandwithoutaspouse,aheadwithoutabody,andafatherwithoutposterity?Emptynamesarebelowhimwhosenameisaboveeveryname.WhereforethisKingmusthavea

Sion,amountainofholinesstoreignin,(Ps.2:6);thisCaptainamilitia,anarmywithbanners to fightunderhim, (Cant.6:4); thisShepherd, aflock to hear his voice and follow him, (John 10:4); this Husband aspouse,aqueen,ingoldofOphir,marriedtohim,(Ps.45:9);thisHeadabodytobeanimatedwithhisspiritandfilledwithhislife,(Col.1:18);andthis Father a numerous issue, begotten and brought forth into thespiritualworldtohonourandservehim,(Heb.2:13).

3.FromtheFather'spromisewhichwasinterminis,Thatheshouldhaveaseed,(Isai.53:10);aseedbegottenbyhisspirit,andbythatgenerationbearinghisimage,andinthatimageservingofhim;andtomakeitsure,Godengages,byspecialpromises,totakeawaythestonyheart,towritethelawthere,toputhisHolySpiritintothem,andsoinfalliblytoraiseupaseedtohim;andforthecontinuanceofthisseedsuccessively,filiabiturnomen ejus, "His name shall be sonned or childed from generation togeneration,"(Psa.72:17).Thespecialpromisesshallbeeverbuddingandblossoming,andbringingforththefruitsofgrace;thusChristshallseeofthetravailofhissoulandbesatisfied,(Isai.53:11);andasasignofthissatisfaction, he breaks out, "Behold I and the childrenwhichGodhathgivenme,"(Heb.2:13).Shouldhemissbutoneofhisseedorchildren,hisheartwouldnotrestorbesatisfied;fortheyareinapeculiarmannerthetravailofhissoul.

But now if Christ died alike or equally for all, what becomes of hispreciousblood?HowcanthepurposeandpromiseofGodstand?WhichwayshallChristhaveaseed?Shallhisseedbebegottenoutofman'swill?No such generation ever was there, (John 1:13). "It is not of him thatwilleth," (Rom. 9:16). Nothing less than theHoly Spirit, which formedChristinthewomb,canformhimintheheart:butshalltheybebegottenbytheHolySpirit?ThatSpiritdothnothingintheworkofregenerationbut what Christ merited in his passion; every new creature which isefficientlybegottenbytheSpirit,wasfirstmeritoriouslybegottenbythedeathofChrist,orelseitwouldnotbetheseedofChrist,atleastnotthetravail of his soul.NowChrist did not travail ormerit for allmen thattheyshouldbebegottenagainbytheHolyGhost;fortheneitherallwouldbesobegotten,whichexperiencedenies,orelsethemeritandtravailofChristmustbelost,whichthepreciousnessthereofabhors:andifChrist

didnotmerititforall,thenneitherdidhe,ifhediedalikeforall,merititforany,andhowthenshallhehaveaseed?Hisseedmustbebegottenbythe Spirit, and the Spirit begets no new creatures but what Christmerited, andChrist dying equally for all didnotmerit such a thing forany, because not for all.Moreover, when God promised Christ a seed,either themeaningof thatpromisewas, that somemenshouldbecomehis seed, or that all should be so; if that some, then Christ died notequally for all; if that all, then all must be begotten by the Spirit andrenewed afterChrist's image; the stonemust be cut out of every heart,andthelawwrittenthere,forinthesethingsistheveryspiritandlifeofregeneration.But seeing these things are notwrought in all, it appearsthatthepromisedseedisnotall,butsome,forwhomChristmeritedtheveryworkofregeneration.

4.IarguefromtheworkingoftheHolySpirit.AstheHolySpiriteternallyproceedsfromtheFatherandtheSoninhispersonalsubsistence,sohegoes forth in time from theFather and theSon inhisworking inmen.HenceheiscalledtheSpiritoftheFather,andtheSpiritoftheSon;theFathersendshim,andtheSonsendshim;andastheHolySpiritworksinmenfromtheFatherandtheSon,soheworksinthemmoreor less,astheloveoftheFatherandthemeritsoftheSondomoreorlessrespectthem.TheFatherdothinsomesortlove,andtheSondidinsomesortdieforallmen.HencetheHolySpirithathsomeworkingsinthenon-elect.Withinthechurch,manyofthemtastethepowersoftheworldtocome;nay, in the paganworld theHoly Spirit drops somemoral virtues andbeamsoflight,fromwhencehaveissuedmanyexcellentsayings,someofwhich the Holy Spirit hath so far owned as to quote them in his ownbook.ButtheFatherdothinaspecialmannerlove,andtheSondidinaspecialmannerdie for theelect.Hence,proportionably, theHolySpiritworksinthemaltermoregloriousstrainsofpowerandgrace;asaSpiritof grace and supplicationhemelts them into repentance; as a Spirit offaithhemakesthemcatchholduponChristforrighteousnessandlife;asaSpiritofwisdomheunveils theirhearts,andmakes the light toshineout of darkness; as a Spirit of liberty he unshackles and unbinds theirwills,andmakesthemfreeindeedinthewaysofGod;andasaSpiritoftruth and holiness he leads them into truth, and by inward lawengravingsmouldsandchangesthemintoit.Moreover,theHolySpirit,

aftersuchgloriousworkingsonthem,comesanddwellsinthem,andthatintimately intheverysecretsof theirhearts,ἐνοικήσωἐναὐτοῖς,"Iwillindwellinthem,"saithhe(2Cor.6:16),therearetwo[in's]todenoteanintimateinhabitation,asifGodcouldneverbenearenoughtothem:asinChrist personal, who is the head, there is God in the flesh by anhypostaticalunion;soinChristmystical,whichisthebody,thereisGodin the fleshbyagracious inhabitation;and to shew thathe is there,hecries Abba Father in their devotions; he is a Spirit of love in theircharities,aSpiritofpowerintheirinfirmities,aSpiritofcomfortintheirdistresses,andaSpiritofgloryintheirsufferings.SeeingthentheHolySpirit(whoworksinmenmoreorlessaccordingtotheFather'sloveandSon'smerits)worksinsuchaspecialwayintheelect,itisasclearasifitwerewrittenwith a sunbeam, that the Father loves them, and the Sondied for them in a special way. Hence we find these three folded andwraptuptogetherbytheapostle,"Electaccordingto the foreknowledgeof theFather, through sanctificationof theSpirit, and sprinklingof theblood of Jesus Christ," (1 Pet. 1:2). And again: "The grace of our LordJesusChrist, theloveofGod,andthecommunionoftheHolyGhostbewithyouall,"(2Cor.13:14).IftheFather'sloveandtheSon'sbloodhadrespectedallmenasmuchastheelect,doubtlesstheHolySpirit(whoinsubsistence proceeds, and in operations works from them both) wouldhaveconvertedallaswellastheelect;whythenarenotallmenactuallyconverted? Is it because the Holy Spirit works not equally in all, orbecausetheHolySpiritisresistedinsome?IsitbecausetheHolySpiritworksnotequally inall? Ianswer, that theSpirit issent forth fromtheFatherandtheSon,andworksexactlyaccordingasitissent;theinwardimpulsive cause of pouring out the Spirit is the Father's love, and theoutward meritorious cause of it is the Son's blood: wherefore, if theFatherequallyloveall,andtheSonequallydiedforall,theSpiritworksequally in all; for there can be no breach in the sacredTrinity.Or is itbecause the Spirit is resisted in some? I answer: their resistance is agrandobstacletothework,butiftheSpiritdidrollawaythestone,andnew-mouldtheheart,andworkthewillinall,ashedothintheelect,thatobstaclewouldatlastberemovedoutoftheway.

5. I argue from the blessings purchased. Christ's death ismore or lessrespectiveofmen,asitismoreorlessprocurativeofblessingsforthem:

Christpurchasedasalvabilityforall,butoverandbesideshepurchasedmany choiceblessings for the elect; hepurchased repentance for them,forheisaPrinceandaSaviour,togiverepentancetoIsrael.(Acts5:31).Hepurchasedaroomforrepentanceevenforallmen,buthepurchasedrepentanceitselfforhischosenIsrael;hepurchasedfaithforthem,"UntoyouitisgivenforChrist'ssaketobelieveinhim.(Phil.1:29).Forothershepurchasedaground-workforfaith,butforthemhepurchasedtheverygraceoffaith;hepurchasedeffectualvocationforthem:othershaveacallbythegospel,butthesehaveacallbythegospelcominginpower,andinthe Holy Ghost, and in much assurance; he purchased holiness andsanctificationforthem.Indeedthereisnomanlivingontheearth,but(ifhedidreallybelieve)heshouldhavetheriversoflivingwater,theSpiritofholinessflowinginhisheart,(John7:38);buttheelectweredestinedandchoseninChristtobeholy,(Eph.1:4);andChristsanctifiedhimselfinaspecialmannerforthem,thattheymightbesanctifiedἐνἀληθείᾳ,intruth,actuallyand truly. (John17:19).Lastly,hepurchasedheavenandglory for them;othersmayhaveheavenuponbelieving,but these shallcertainlyarriveatit,thesearethesheep,towhichChristgiveseternallife,(John 10:28); these are the sonswhichwithout fail shall be brought toglory.(Heb.2:10).NowseeingChristpurchasedsomanyblessingsfortheelect,itisevidenthediedfortheminaspecialway.

6.IarguefromtheintercessionofChrist.Christintercedesformenmoreorlessproportionablyashemoreorlessrespectedtheminhisdeath,forhis death is the foundation of his intercession; the very same blood ofChrist,whichasshedonearthmadesatisfaction,aspresentedinheavenmakesintercession.NowhowfardothChristintercedeinheaven?Whatdothhisbloodspeakthere?Forallmenitspeaksthus,Father, letthemallbesavedongospel terms;but fortheelect itspeaksthus,Father, letthemhaverepentance:thistheapostlehintsout,"HimhathGodexaltedwith his right hand to be a Prince and a Saviour to give repentance toIsrael." (Acts. 5:31). Israel's repentance on earth comes from Christexalted inheaven; for therehe intercedes for itbyhismerits,and fromthenceheworksitbyhisSpirit.Againitspeaksforthemthus,Father,letthembemadeawillingpeople;thisIgatherfromthe110thPsalm,wherewefindChristsittingattherighthandofGod,(ver.1),andsittingthereheintercedesforus;andfromthissessionandintercessioncomesfortha

willingpeople,(ver.3).Hereisthetrueoriginalofspiritualwillingness;the righthandofGod (which is a righthandof power)works it in ourhearts, and works it at the instance of Christ, who sits and intercedesthereforit.Again,itspeaksforthemthus,Father,sanctifythemwiththygrace,preserve themwith thypower,andcrownthemwith thyglory inheaven.ThusChrist,inhissweetprayeralittlebeforehisbitterpassion,interceded for them for their sanctification, Sanctify them through thytruth,(John17:17);fortheirperseverance,Keepthemthroughthineownname,(ver.11);andfortheirglory,IwillthattheybewithmewhereIam,to beholdmy glory, (ver. 24). Andwhat he spake for them by his oralintercessiononearth, thathe speaks forhimbyhis real intercession inheaven. Thus Christ doth in a special manner intercede for the elect,which proves that he died for them in a special manner; because hisintercessionisbutthepresentingofthemeritsofhisdeathtohisFatherinheaven.

7. I argue from the event following upon Christ's death; somemen dobelieve, when others draw back, andwhence comes this distinguishingfaith?Eitheritcomesmerelyofman'sfree-will,orofGod'sfree-grace;ifwesaythefirst,itistheverymireanddirtofPelagianism,itistosetupfree-will as an idol to cast lots upon Christ's blood, whether any onepersonintheworldshallbesavedtherebyornot;ifwesaythelatter,thenGod and Christ had a special eye upon some above others; for GodordainedthatChristshouldbethegrandmediumtosalvation,andthatfaithshouldbetheonlywaytoChrist.IfthenhegaveChristforall,andfaith but to some, it is because he did in a special way intend theirsalvation; and, consequently, Christ (who came to do his Father's will)hadinhisdeathaspecialrespecttothem.

8.Iarguefromthespecialexpressionsinscripture.AsthedeathofChristissetoutthereinwordsofuniversality,soitissetoutthereinwordsofspecialpeculiarity:Christdiedfortheelect,(Rom.8:33,34);diedforthechildren of God scattered abroad, (John 11:52); gave himself for thechurch, (Eph. 5:25); gavehimself for a peculiar people, (Tit. 2:14); laiddownhislifeforthesheep,(John10:15);sanctifiedhimselfforthegivenones,(John17:9and19);purchasedthechurchwithhisownblood,(Acts20:28);redeemedapeoplefromamongmen,(Rev.14:4);isaJesustohis

ownpeople,(Matt.1:21);andaSaviourtohisownbody,(Eph.5:23).Andistherenoemphasisoflove;Aretherenostrainsoffreegrace?Istherenoimportofsingularrespectandaffectioninall theseexpressions?Wecannotsaysowithoutdispiritingthescripture.Experienceitselftellsus,that all are not Christ's elect, children, church, peculiar people, sheep,givenones,body,andredeemedonesfromamongmen;wherefore,whenthescripturesaiththathediedforthese,itimportsthathediedfortheminapeculiarmanner.But youwill say, these scriptures speak ratherofthe application of Christ's death, than the impetration, and though theimpetrationbe equally for all, yet the application is proper to believersonly.Ianswer,thatifthosephrases,ofdyingfortheelectorchildrenofGod;givinghimselfforachurchorpeculiarpeople;layingdownhislifefor his sheep; purchasing the church with his blood, and sanctifyinghimself for thegivenones,donot import impetration, Iknownotwhatcan import it. You will reply, that these expressions import notimpetrationasitisbarelyandnakedlyinitself,butasithathapplicationfollowing upon it, and this is the emphasis of them. But if theseexpressions import impetration, with application following upon it,whetherdoththatapplicationfollowuponimpetrationasafruitthereofor not; if so, then Christ merited that application for the elect, andconsequentlydied inaspecialmanner for them; ifnot, thenthere isnoemphasisofspecial loveandgrace inall thoseexpressionsorhisdying,givinghimself,sanctifyinghimself,andlayingdownhislifeforthem:fortherewasnomeritinallthistoprocuretheapplicationofhisdeathuntothem. But let us further enquire, what these elect children, church,peculiarpeople,sheep,givenones,andredeemedones,fromamongmen,were before or without the purchase made by Christ; were these electcalledandjustifiedwithoutChristornot?Ifso,whydidhedieforthem?Ifnot, thenhedied for themthat theymightbesocalledand justified.Were these childrenmeritoriously begottenbyChrist's blood or not? Ifso, then thatblooddidmore for themthan forothers; ifnot, then theywerenottheseedofChrist.Wasthatchurchanactualchurch,beforeorwithoutChrist'spurchase?orwasitachurchinhisintention?Ifanactualchurch, what need he purchase it? If a church in intention, then thespecial design of his death was to make it an actual church.Was thatpeculiar people suchwithout themerit of Christ's death, or not? If so,whydidhegivehimself for it? Ifnot, thenhegavehimself for it that it

mightbe such.Were those sheepbrought intoChrist's foldwithouthisdeath,ornot?Ifso,whydidhelaydownhislifeforthem?Ifnot,helaiditdowntobringthemthither.Werethosegivenonesactuallysanctifiedwithout the virtue of Christ's sacrifice, or not? If so, then why did hesanctifyhimselfforthem?Ifnot,thenhesanctifiedhimselfforthem,thatthey might be sanctified. Were those redeemed from among men,redeemed byChrist, or not? If so, then he redeemed them in a specialmanner. Ifnot, then theyare the redeemedonesof theirown freewill.Butletthetextsthemselvesbreatheforththeirownnativestrainsofloveandgrace;hesodiedfortheelect,astoeffectuallycallandactuallyjustifythem, (Rom. 8:30–33); he so died for his children as to gather themtogether intoone,one faithonearth,andone fruition inheaven, (John11:52);hesogavehimselfforthechurch,astomakeitagloriouschurch,withoutspotorwrinkle,(Eph.5:25–27);hesogavehimselfforhispeopleastomakethemhispeculiarones,(Titus2:14);heso laiddownhis lifeforhissheepastobringthemintohisfold,andmakethemhearhisvoice,(John10:15,16);hesosanctifiedhimselfforthegivenonesastosanctifythem through the truth, (John 17:19); he so redeemed his chosen onesfromamongmenastomakethemfirstfruitstoGodandtheLamb,(Rev.14:4). In all these special scriptures, it evidently appears, thatChrist inhisdeathhadaspecial respect tohiselect.Wherefore Iwill shutupallwiththatofanancient,EtsiChristusproomnibusmortuusest,pronobistamenspecialiterpassusest,quiaproecclesiapassusest.*

.

CHAPTERIX:OFTHEWORKOFCONVERSION

HAVING passed over redemption, I come to conversion; there we hadChristformedinthewomb,herewehavehimformedintheheart;therewehadChristcominginthefleshandworkingmiraclesonmen'sbodies,herewe have him coming in the Spirit, andworkingmiracles inmen'ssouls; therewehadChristpouringforthhisbloodandreconcilingustoGod's justice,herewehavehimpouring forthhisSpiritandreconcilingus toGod's holiness.Now inmydiscourse touching conversion, I shallreducealltothreequeries.

1.Whatisman'sstatebeforeconversion?

2.Whatisthenatureofthework?

3.Whoistheworkerthereof?

Inthefirstweshallmeetwiththeextremenecessityofthework; inthesecondwiththe intrinsicalexcellencythereof;andinthethird,withthepowerandgraceofthegreatagent.

1.What isman's state before conversion? Imeanman fallen, formanstandingneedednoconversion;andthisIshallconsidertwoways.

1.Whatitisingeneral,inrelationtothewholeman?

2.Whatitisinparticular,inrelationtotheseveralpartsofman?

1.Whatitisingeneral?andthisIshallopenintwothings.

1.ItisastateofestrangementfromGod.

2.ItisastateofenmityagainstGod.

1.ItisastateofestrangementfromGod:anaturalmanisestrangedfromthewomb,(Psalm58:3),withoutGodintheworld,(Eph.2:12).Godisall

roundabouthiminthewitnessingcreatures,andyetheiswithoutGodintheworld.Godisinhim,inthelampofconscience,andyetheiswithoutGod inhis heart, for therehe saith, There is noGod, (Ps. 14:1.)WhichwaysoeverGodcomesforthtomeethim,whetherfromMountSinai inthefierylaw,orfromMountSioningospelcharmsoffreegrace,stillhefliesawayfromGod'spresence;andifGodpursueafterhim,hewillsaytoGod inplain terms,Depart fromme, (Job21:14),and ifanyrelicsoflightwillnotdepart,butstaybehindinhisheart,heshutsthemupintheprisonofunrighteousness,(Rom.1:18.)HisubiiswithCaininNod,theland of wandering and demigration, and with the prodigal in a farcountry,whereheisfarofffromGod,(Psa.73:27),andGodfarofffromhim,(Prov.15:29);andifeverhebesaved,hemustbebroughtfromfar.(Isa.43:6.)Nowuponadistinctview,thisisadeplorablecondition,for.

1. A naturalman being estranged fromGod, the fountain of life,mustneeds be a deadman, dead in sins and trespasses? (Eph. 2:1), becausealienatedfromthelifeofGod;heisnotonlyasthemaninthegospel,halfdead, (Luke 10:30), who is there set forth not as a figure of originalcorruption,butasanobjectofcharity,asisveryevidentbythescopeofthe parable, which is ushered in with that question, And who is myneighbour?(v.29),andatlastclosedupwiththelike,Whichofthethreewas neighbour to him? (v. 36), but he is altogether dead in spirituals;there are no true vital spirits of faith in him, no true motions ofobedience,nopulseofheavenlyaffections,nobreathofspiritualprayer,notasteof thegospelwineandmarrow,nofeelingofall thatmassysinandwrathwhich liesuponhim;allhis life isadeathwandering,allhisrest is in the congregation of the dead, (Prov. 21:16). Give him all thestatures of natural excellencies, strew him over with the flowers ofsweetestmorality,andspanglehimwiththenotionsofsublimetheology,yetstillheisbutadeadman,hissouladeadsoul,hisfaithadeadfaith,hisworksdeadworks,andhishopesandcomfortsbutasthegivingupoftheghost.Butyouwill say, Isnotmana livingcreature?Hathhenotareasonandrelicsoflightinit?Hathhenotafreewillandseedsofmoralvirtueinit?Andwhythendoyoucallhimdead?Ianswer;manisalivingcreature,alive innaturals,butdead inspirituals;hehathareason,but,becausethereisnolightoflifeinit,itisbutadeadreason;hisrelicsoflightarguenomorespiritual life inhim,thanknowledgedothindevils;

he hath a free will, but for want of the freedom indeed, it is only freeamongthedead,Imean,tothisorthatcarnalornaturalwork,andnottothewillofGod:hehathsomeseedsofmoralvirtueinhim,butalas!theseare of too low an extraction to be any particles of spiritual life. MeremoralvirtuesarebyGod'sblessingonhumanindustrystruckassparksout of natural principles, but spiritual life is a fire dropped down fromheaven into theheart;meremoral virtues descendingbut fromnaturalprinciplesneverascenduptoGodas theirend,butspiritual lifeas it isoriginallybornofGod,soitisultimatelyterminatedinhim.Wherefore,amanmaybenaturally,nay,morallyalive,andyetbespirituallydead.

2. A natural man being estranged from God, who is an infinite Spirit,mustneedsbeflesh.Thus,Godcallsthemenoftheoldworldflesh,(Gen.6:3);thusourSavioursetsoutregenerationbyitsopposite,"Thatwhichisbornofthefleshisflesh,andthatwhichisbornoftheSpiritisspirit,"(John3:6).Asthebodyseparatefromthesoulisflesh,suchasmouldersintodust,andputrifiesintoworms,sothesoulseparatefromGodisfleshtoo,suchasturnsintothedustofearthlythings,androtsinthoselustswhichbreedthenever-dyingworminhell;neitheristhisfleshonlyinthelowerroomsofthesoul,butintheupmostfacultiesofreasonandwill.Inthereasonthere is thecankeredfleshoferrorsandheresies,and inthewillthereisthedeadfleshofimpotency,andtheproudfleshofobstinacyagainst thewill of God.Hence the apostle tells us of a νοῦς σαρκὸς, amindof flesh,(Col.2:18);andofθελήματασαρκὸς,willsof flesh,(Eph.2:3).Andthereforethetruecircumcisionisintheheartandinthespirit,(Rom.2:29),eveninthehighestfacultiesandpowersofthesoul.

3. A natural man being estranged from God, who is the beauty ofholiness, must needs be very impure; he is filthy or stinking, (Psalm,14:3);anuncleanthing,(Job,14:4);heliespollutedinhisblood,withaleprosyinhishead,andaplagueinhisheart,clothedmfilthyragsofsin,androllinginthemireandvomitofcorruption;sogreatishisfilthinessandsuperfluityofnaughtiness,thathetaintswhatsoeverhetouches;hisvery prayers are an abomination, and his services as dung beforeGod.Neitheristhispollutiononlyinthesensitivesoul,butalsointherational;thereisfilthinessofspirit,(2Cor.7:1),anddefilementintheverymindandconscience, (Tit. 1:15); there isnosoundpart,butalloverwounds,

andbruises,andputrifyingsores.

4.AnaturalmanbeingestrangedfromGod,whoisJehovahorbeingness,mustneedsbeaverynullityinspirituals.IfacreaturebeseparatefromtheGodofnature,itisanullityinnaturals;andifarationalcreaturebeseparate from theGod of grace, he is a nullity in spirituals. Sure, if hewereanythingatall,hemightspeakorthink,buthecandoneither.Asrunningafountainofwordsashistongueis,hecannotsay,JesusistheLord,(1Cor.12:3);andasswarmingahiveofthoughtsashisheartis,hecannotthinkanythingasofhimself,(2Cor.3:5).Thegreatapostlegivesadouble account of himself, an account what he is in himself, "I amnothing,"saithhe,(2Cor.12:11);andanaccountwhatheisbygrace,"bythegraceofGodIamwhatIam,"(1Cor.15:10);allhisnothingnessisinand of himself, and all his spiritual essence is in and of grace. Amerenaturalman is nothing in spirituals, his eyes are on that which is not,(Prov.23:5);hisjoyisinathingofnought,(Amos6:13);andallthefalsegods in his heart are םיִליִלֱא nihilitates, nothingnesses, (Psalm 96:5). Astheyarecreatures intheworld, theyarebeings;butastheyare idols inhis heart, they are nothing,—nothing to make a God of; and he whomakesthemsuch,islikeuntothem,evennothinginspirituals.

2. It is a state of enmity againstGod; he is not only a stranger, but anenemy, too, (Col. 1:21); nay, which ismore, his carnalmind is enmityagainstGod,(Rom.8:7).Enmityisirreconcileable,itisnotsubjecttothelawofGod,neither indeed canbe,notunless the enmitybe slain in it;nay, further, the apostle calls the Gentiles θεοσυγεῖς, haters of God,(Rom.1:30);andhatredisenmityboileduptotheheight.Hatred,saiththephilosopher,seeksinμὴεἶναι,thenot-beingofthethinghated;andsuch isman'swickedness that strikesas itwereat the lifeandbeingofGod, it had rather that God should not be, than that lusts should berestrained.ThescripturesetsoutsomegrandenemiesasopposingGodopenlyanduponthestageoftheworld,andbywhattheydidopenly,wemay discern what spirit and mystery of iniquity is working in everynaturalman'sheartsecretly;thereisinhimsomeofthecorruptfleshoftheoldworld;somewhatofPharaoh'sspirit,whichsecretlysaith,Whoisthe Lord, that I should obey his voice? Somewhat of the bloody Jew,whichisreadytocrucifytheSonofGodafresh,andtramplehisprecious

blood under foot; somewhat of the proud antichrist, the man of sin,whichexalts itselfaboveGod, itsownreasonabovethewisdomofGod,anditsownwillabovethewillofGod.TheverysamevenomandpoisonofenmitywhichthegrandenemiesofGodpouroutopenly,privilylurksandworksineverynaturalman.

Thus,ingeneral,man'sstateisestrangementandenmity.Buttoproceed.

2.Whatisman'sstateinparticular,inrelationtohisseveralparts?Now,here the same estrangement and enmity shews forth itself according tothenatureofeachpart.

1. As for the understanding, it is turned away from God, the first andessentialtruth,andsobecomeaforgeoflyingvanities;itisturnedawayfromGod,thefirstandessentiallight,andsobecomesadarkplace,nay,darknessitself,(Eph.5:8);andifthelightbedarkness,howgreatisthatdarkness?Sogreatitis,thatanaturalmansetsahigherestimateonthefolliesof time thanon theblessednessofeternity,andrates thebrokencisternsabovethefountainoflivingwaters.Ψυχικὸςἄνθρωπος,thesoulyman,whohathnothingbuta rational soul, the spiritof amereman inhim, οὐ δέχεται, receiveth not the things of the Spirit of God, (2 Cor.2:14). Onewould think that all truths should bewelcome to a rationalsoul,andaboveall, themysteriesofheaven;buthereceiveth themnot.And this the apostle lays down distinctly; The spirit ofman knows thethingsofman,becausetheyarewithinhisownline:butthethingsofGodareonlyknownbytheSpiritofGod,becausetheyareabovethesphereofnaturalreason,Asthethingsofmanareabovethesphereofsense,sothethings of God are above the sphere of reason; and yet as if they werebelow it, the natural man counts them foolishness, which evinces anextreme foolishness in his own heart; he is not a man, not anunderstanding creature in spirituals. Agur is a brute in his own eyes, Ihavenottheunderstandingofaman,saithhe,(Prov.30:2).Theapostleproving all under sin, asserts that there is none that understandeth,(Rom.3:11).Millionsof rational creatures inheworld, and yet there isnonethatunderstandeth;andhisproofisinvincible,—thereisnonethatseekethafterGod;whichsurewouldbedone,iftherewereanysparkofspiritualunderstandinginhim.Itistruetheremaybeamassofnotionsinamanunconverted,butnotadramofspiritualknowledge.Seeinghe

seesnot,hesees the thingsofGod in the imageorpictureof the letter,but he sees them not in their liveliness and inward glory. Just as thecarnalIsraelites,whosawtheirmannaandsacrificesonlyintheoutside,but saw not Christ in them; or as those false seekers, of whom Christsaith,"Yeseekmenotbecauseyesawthemiracles,butbecauseyedideatoftheloavesandwerefilled,"(John6:26).Therewasamiracleinthoseveryloaves,buttheysawonlythecarnalandgrosserpartofthemiracle,and not the glory and power of Christ's deity sparkling out in it. Anunconvertedmanknowsnothingasheought toknow it;no,not in themidstofhisnotions,thereisnosavouring,tastingorpracticalknowledgeinhim,nothingbutahusk,shellorformofknowledge,andinthemidstthereof,arealenmityagainstthethingsknown.Whilstthelightoftruthshines only in the notion; he likes it well enough; but if it wakenconscience, check lust, press duty, or any way offer to assume itssupremacyinhisheartorlife,heinstantlyhatesitasanenemy.

2. As for the will, the principle of freedom, it is turned from God theprimum liberum, and from his service the vera libertas; and so it isbecome servum arbitrium, an arrant slave, bound in the bonds ofiniquity,and,which is theheightofslavery, it is in lovewith itsbonds;and,whichistheintensenessandintimatenessofthatlove,whenChristcomestobreakthesebonds,itislothtobemadefreeindeed,theironisso entered into his soul; the bondage is so intimate in the forlornwill,thatitlooksonGod'sserviceasbondage,andsin'sbondageasfreedom:andhence it isdeadand lametoGod'sways,butrunsandflies insins.Again,thenaturalwillisturnedawayfromGodtheholyOne,andsoitisbecomedesperatelywicked,(Jer.17:9);afountainofblood,outofwhich"evil thoughts, murders, adulteries, fornications, thefts, false witness,blasphemies naturally proceed," (Matth. 15:19); a forge of iniquities.

רֶצ�־לָכ Alltheformingorframingoftheheart;everypurposeanddesireeffigatedthereisonlyevilcontinually,(Gen.6:5),allismarreduponthewheelofman'scorruptwill.Nayfurther,thenaturalwill isturnedfromGodwho isbeing,andso it isbecomeanullity in spirituals.WhatGodsaysofIsrael,hemaywellsayofeverynaturalman, יִל הָבָא־אֹל ,hehathnowill to me, (Psal. 81:11); the object of the will is good, and yet all thefontalgoodnessinGodmovesitnot.Nay,lastly,thereisanenmityinthewillagainstGod;everynaturalman,asapartofthecorruptworld,liesἐν

τῷπονηρῷ, inthedevil,(1John,5:19),andhisheart,asahell,setshistongueon fire, (James3:6).Deumipsum(quantumin ipsâest)perimitvoluntaspropria, saithone; clearly, itwould, if it could,abrogateGod'sholiness,blindfoldhisomniscience,andchainuphis justice inorder tothefruitionofitslusts.

3. As for the affections, there is nothing butmonstrous ataxy in them.Love in a naturalman dotes upon abomination, and hatred breaks outagainstgoodness itself;hopehangsuponabrokenreed,and fear startsand trembles at its fellowmortal; joy triumphs in the pleasures of sin,and therein virtually sports itself with the flames of hell; and sorrow,whichshouldwaituponsin,poursoutitselfoverworldlycrosses;alltheaffectionsareoutofframeandplace.Atfirsttheywerebornsubjectstothe kingdom of reason, but the rational faculties (which are the man)rebelling against God, in the first Adam, the affections (which are thebrutal part) mutiny and rise up in arms against reason, and by anunnaturalviolencedeposeit,andsounmantheman.Hencehebecomesὡςτάἄλογα,astheunreasonablebeaststhatperish.WhatAsaphwasinhisenvyatthefoolish,thatiseverymaninhisinordinateaffections;heis

תֹומֵהְּב agreatbeastbeforeGod.(Ps.73:22.)HereDinah,thatisthejudgment,isdefloweredbythesonofChamor,thatisanass(asthenameimports.)Agenerationofbrutishlustsravishthesoul.Herearetheπάθηἀτιμίας,thevileaffections,whichdebase the immortal soul to thedustof theearth.Here the םיִלּוּדִג Dii stercorei, those dungy gods of sensual lusts, carnalprofits, and worldly honours, ascend up into the heart, and as godsassume the throne of it, command the power of it, and by a kind ofomnipresence fill thewholecircumference thereof.Here is the troubledseaofpassionsandaffections,whereSatan,thegreatleviathan,raisesupthewindsandwavesofallinordinatemotions,makingtheheartboilasapot,andsportinghimselfinthesinfultossingsthereof.

4. As for themembers of the body, they areὅπλαἀδικίας, weapons ofunrighteousness.(Rom.6:13.)Thelawofsinissuesoutitscommandsinthe soul, that speeds them to themembers of the body, and these arereadytoputtheminexecution.

Thus,deplorableisman'sstatebeforeconversion,whichifdulyweighed,is enough tomake every one cry out,Oh!what shall I do to be saved?

Wherefore,Iproceedtoconsiderthesecondquery.

2.Whatisthenatureofthework?AndhereIshallunfoldtwothings:

1.Whatarethepreparativestoconversion?

2.Whatistheworkofconversionitself?

1.Whatare thepreparatives toconversion?ForasGodmakesaway tohis anger in punishing, so hemakes a way to his mercy in convertingsinners.First, the fallowgroundof theheartmustbebrokenupbeforethe seed ofGodbe cast into it: first,Mosesmust hew the tables of theheart,andthenGodwritesthelawuponthem.Manassehwillnothumbleand turn unto the Lord, till he be in chains. Every natural man is aManasseh, a forgetter of God (as that name imports), and will notrememberandturnuntotheLord,tillthespiritofbondagelayhimupinchains,underdeepconvictionsofsinandwrath.AswhenChristcameinthe flesh, John the Baptist prepared his way by the doctrine ofrepentance. Sowhen Christ is formed in the heart, John, that is God'sgrace,prepareshiswaybylegalhumiliations.Nowthepreparatoryworkstoconversionarethese:—

1.Thereisaconvictionofsin;theSpiritἐλέγξειshallconvincetheworldofsin,(John16:8);notonlyofsiningeneral,butinparticular.Thelaw,asitisintheletter,onlyoperateslittle,butasitisintheSpirit'shanditisἐντολὴἐλθοῦσα,(Rom.7:9);itcomeshometotheheart,andgivesitafullcharge, asNathan toDavid,—"Thou art theman."These are sins, saiththelaw,andthesehastthoudone,saithconscience;andfromparticularsins,theSpiritleadsupthesinnertothefountainofbloodinhisnature,it shews him a seminary of corruption in his own heart, itmakes himsmell the sink of sin in his own bosom; neither is this conviction onlyrationalandnotional,butrealandintuitive.Sinwithallitshostsisasitweremusteredandsetinorderbeforehiseyes,(Ps.50:21).Nay,ittakesholduponhim,andheismadetopossessitashisown,whichforceshimatlasttocryout,guilty,guilty.

1.Thereisaconvictionofwrath.WhenSatangavemanhisfirst fall,heinstilledthisprincipleintohim,Thoushaltnotsurelydie,(Gen.3:4).No,

though thou eat the fruit, thou shalt not. On the contrary, when Godcomestorecoverasouloutofitsfall,hespeaksinthesamelanguageasto Abimalech, "Behold, thou art but a dead man," (Gen. 20:3). "Thewagesofsinisdeath;"andbecausesuchsinsarefoundinthee,thouhastthe sentenceofdeath in thyself. In convictionGodsetsupa judgment-seatintheheart;andthere,afterlaw-accusationsandconscience-proofs,thesinnerissentencedtodeath,andaftersentence,heisdrawnintothevalleyofAchor,or trouble, tobestonedwith thecursesof the law,andscourgedwithscorpionsofwrath;hehangsbythethreadofhislifeoverthebottomlessgulphofperdition,andoutofthefierylawhelldothasitwereflashinhisface.

3. Out of these convictions there ariseth legal fear. God's judgments,which before were far above out of his sight, now approach near untohim;qualmscomeoverconscience,andhell-painsbegintoseizethesoul:thisfearhathtorment,akindofhellinit,andoutofthislegalfearissuesa flood of legal sorrows for sin, as procurative of wrath; God's arrowsstickfastinthesoul;andhencemenareprickedinheart,(Acts2:37),andwhichismore,woundedinspirit,(Prov.18:14),andthesewoundsstinkandarecorrupt,tillthebalmofChrist'sbloodbepouredintothem.Suchis theweight of these fears and sorrows, that it presses the soul into aself-weariness,andbydegreesbreaksitalltopieces,thatthereisscarceleftashardthereoftotakealittlefirefromthehearth,orwateroutofthepitofanycreaturecomfort.

4. In the midst of these fears and sorrows, some glimmerings andappearancesofmercyinChristofferthemselvestothesoul,andthesoulbegins to have some velleities and imperfect wouldings after mercy;anguishandbitternessmakeitcryout,Oh!"WhatshallIdotobesaved?"ThescorchingflamesofGod'swrath leaveathirst intheheartafterthecoolings and refrigerations of pardoning mercy, and in proportion tothesewouldingsandvelleities,therearesomelighttouchesandtastesoffree grace, some flashes of joy in the word, and Christ the marrowthereof;andyetallthiswhilethereisnorootofspirituallifeintheheart.These are the preparatories of conversion, only we must not conceivethem to be such formal immediate dispositions as infallibly inferconversionafter them; for suchpreparedones, thoughnot far fromthe

kingdomofheaven,mayyetpossiblyneverenterintoit:neithermustwelookonthesepreparations,thoughGod'susualmethod,asnecessaryonGod'spart;forifhepleasetousehisprerogative,hecanmakeevendrybones to rattle and come together again, without any previousdispositions.He can say untomen, evenwhen they are in their blood,Live;and thatword,aswith childofomnipotency, shall instantlybringforththenewcreature.

2. What is the work of conversion itself? I answer, It is that inwardprincipleofgrace,wherebyamanismadeableandwillingtoturnfromallcreaturesuntoGodinChrist.Conversionisamotionofthesoul,and,therefore, theremustbe an inwardprinciple, called in scripture a root.Therootofthematterisinme,saithJob,(Job19:28).Friends,youlookuponmeasifIwerenothingbutleavesofhypocrisy,buttheinwardrootofholinessisinme.Conversionisasupernaturalmotion,and,therefore,there must be an inward principle of grace, called by the apostle thedivine nature, (2 Peter 1:4); the human nature cannot elevate itself sohigh as conversion, but the divine nature can do it. By this inwardprincipleofgracemanbecomesable,hehathanactiveposseconvertere,and which is more, a velle too, he becomes able and willing to turn.Conversion is called in scripture הָבּוׁשְּת a returning unto God. Man'snaturalstatewantsaturn,andGod'ssupernaturalgraceeffectsit.Motionisbetweentwoterms; theterminusàquo inconversion isallcreatures.Creatures as creatures are the footsteps of God's power and goodness;andsowemustnotturnfromaworm,butseeGodinit:butcreaturesasthey are deified and idolized in the heart, become lying vanities andemptynothings,andsoinconversionweturnfromthemall.Theworldwithout us is a glass of the divine wisdom and goodness, and soconversiongivesasanctifieduseofit:buttheworldwithinus,theworldintheheart,isnothingbutalust,(1John2:16),sittingintheplaceandthroneofGod,Imean,thechiefanduppermostseatofthesoul,andsoconversioncastsitoutoftheheart.ThesoulinconversionmovestowardsGodasitstruecentre,and,therefore,mustleavealltheworldbehinditsback. The terminus ad quem in conversion is God. A man beforeconversion, walks in an image, (Ps. 39:6); he thinks that he movestowardshappinessinthisorthatcreature,butallthewhileheisbutinanimageorpictureofhappiness;butinconversionhemovesreallytoGod

thecentreandSabbathofsouls.Lastly, inconversionthere isa turninguntoGodinChrist.ToturntoGodisamostrationalact,forheistheonlytrueendofthesoul;andtoturntoGodinChristisamostregularact,forheistheonlytruewaytothatend.ThewayintotheholyofholiesisonlythroughthevailofChrist'sflesh.IfwegotoGodoutofChrist,wegotoaconsumingfire;butifwegotoGodinhim,wegotoareconciledFather,who is ready to fall upon our necks, and kiss andwelcomeuswith hislove,revealedinthefaceofChrist.

Now in conversion there are two instants or moments to be distinctlyconsidered.

1.Thefirstinstantishabitualconversion,orthehabitsorvitalprinciplesofgrace,whichinclineanddisposethesoultoactualconversion.

2.Thesecondinstantisactualconversion,ortheactuationandcrowningissueofthoseprinciplesinanactualturntoGod.

1.Astothehabitsorvitalprinciplesofgrace,Ishalldotwothings.

1.Ishalldemonstratethattherearehabitsorprinciplesofgrace.

2.Ishallparticularlyunfoldwhattheyare.

1. I shall demonstrate that there are such things. The Remonstrantsmincethebusiness;There is,say they,potentiasupernaturalisconcessavoluntatiadhocutcredereetbeneagerepossit;butas foranyhabitualgrace,theytellus,Scholasticorumfigmentumest,eteorumquisimuletsemeloptantinfundiomnesilloshabitus,quosactibuscrebriscompararenimislaboriosumessearbitrantur.Nowthereisavastdifferencebetweenamere posse convertere, and those habits or principles of gracewhichdispose and incline the soul to actual conversion. A mere posseconverteredothnotincludeinitanyinwarddispositionorinclinationinthesoultoturntoGod,nomorethanthepossepeccareininnocentAdamdidincludeinitaninwarddispositionorinclinationinthesoultodepartfromGod;butthehabitsorprinciplesofgracedoinclineanddisposethesoul to actual conversion. Again; a mere posse convertere doth notdenominateamangracious,nomorethanthepossepeccareininnocent

Adamdiddenominatehimsinful;butthehabitsorprinciplesofgracedodenominate a man gracious. And the reason is, a mere posse may beabstractfromthenatureoressenceofthethingintowhichitisreducible,butthehabitorvitalprinciplehathsomethingofthenatureoressenceofthe thing in it;nay, it isvirtuallyandseminally the thing itself.Amereposse peccare in Adam before his fall did not denominate him sinful,becauseithadnothingofthenatureofsininit;butthehabitsandseedsofcorruptionafterthefalldiddenominatehimverysinful,becausetheywere virtually and seminally all sin. Amere posse convertere doth notdenominate aman gracious, because it is abstract from thenature andessenceofthething;butthehabitsorprinciplesofgracedodenominatehimsuch,becausetheywerevirtuallyandseminallyallgrace.Nowthattherearesuchhabitsorprinciplesofgrace,andnotonlyanakedpower,Ishallthusdemonstrate.

1. Out of the scriptures, which do elegantly and emphatically decypherout those habits or principles to us. Wonderful is the variety ofexpressionstothispurpose.Thesehabitsorprinciplesarecalled,thenewheart,andnewspirit,(Ezek.36:26);thenewman,(Eph.4:24);thenewcreature,(2Cor.5:17);thehiddenmanoftheheart,(1Pet.3:4);thegoodtreasure of the heart, (Matth. 12:35); the glory within, (Psal. 45:13);eternallifeabidinginus,(1John,3:15);awellofwaterspringingupintoeverlastinglife,(John4:14);theteachingandabidinganointing,(1John,2:27); the renewing of the Holy Ghost, (Tit. 3:5; the seed of Godremaininginus,(1John,3:9);thelifeofGod,(Eph.4:18);and,whichisthe sublimestwordof all, thedivinenature, (2Pet. 1:4).And is all thisgloryofwordspouredoutuponamereposse,whichdothnotsomuchasincline toconversion?Arenothere thenoblestandhighest inclinationssetforthuntous?Hathnotthenewheart,whichhatheternallifeinit,apropensitytoactsofspirituallife?WillnotthenewcreaturerenewedbytheHolyGhost, and sweetened by the holy unction, have some odoursandfragranciesbreakingforthfromit?Canthehiddenmanbeeverhid,the good treasure ever sealed, and the glorywithin ever shutup?Mustnotthewelloflifebreakforth,theseedandlifeofGodspringup,andthedivine nature show forth itself? And do not these denominate himgraciousinwhomtheyare?Whatdothanewheartspeakhim?Howdoththe good treasure enrich him, the glory within illustrate him, the holy

unctionperfumehim,thelifeandseedofGodquickenhim,therenewingoftheHolyGhostalterhim,andthedivinenatureglorifyhim?Herearepregnantdenominationsindeed,butthereisnotatittleofthisinamereposseconvertere;wherefore,theseexpressionsareofanobleremphasisthan so. Youwill say, It is true, these expressions show forthhabits orprinciplesofgrace,butnotsuchasgobeforetheactualconsentofthewilltoGod'scall,butsuchasfollowafterit,nay,afterfrequentactsthereof.

UntowhichIshallanswertwothings:

1. The habits and principles of grace deciphered in the scripturesaforesaid,aretheresetoutastheroyalactsofpurefreegrace,andnotaspendentsuponman'swill;andforthisIshallgivetwoeminentinstances,omittingothers:Thefirstisinthatfamousplace,(Ezek.36),whereGodpromisesanewheart, (v.26),andhisownSpirit, (v.27);butwithalheenters a double protestation, one before the promise, "Thus saith theLord, I donot this for your sakes,Ohouse of Israel, but formineownholyname'ssake,"(v.22);andanotherafterit,"NotforyoursakesdoIthis, saith the Lord God, be it known unto you, be ashamed andconfoundedforyourownways,OhouseofIsrael,"(v.32).WhatcouldbemoresaidtoexaltGodandhisfreegrace,andtoannihilatemanandhisworks? How could the true God enter such protestations, if the greatpromise of a new heart hang in suspense upon man's actual consent?When aman without the new heart gives that actual consent, there issomething,whichinsteadofshameandconfusion,isworthytobenotedas a matter of praise and glory. But you will say, these protestationsrespectnotthewayororderofworkingthesegracioushabits,butexcludeman'sworthordignity in thebusiness.NowalbeitGoddonotgive thenew heart for man's consent, yet he may do it upon or after man'sconsent; I answer, these protestations shew, that before the new heartthereisnothinginmanbutwhatismatterofshameandconfusion,andbyconsequencetheactualconsentofthewill,whichisamatterofpraiseand glory, cannot somuch as in order exist before the new heart. Thesecondinstanceisthat,(Tit.3:5),wheretheapostleopensthefountainofregeneration: "Not byworks of righteousnesswhichwe have done, butaccordingtohismercy,hesavedusbythewashingofregenerationandrenewingoftheHolyGhost.Wearesavedbywashingandrenewing,but

inwhatwayormethodisthiswrought?Theapostletellsus,notbyworksofrighteousness,butofmeremercy.Surely,iftherebeanyrighteousnessinman,itmustbeinhiswill,andifanyworkofrighteousnessbeinthewill;anactualconsenttoGod'scallmustbesuchawork.Yettheapostleasserts, thatourregenerationwasnotbyworksofrighteousness,butofGod'smercy.Again,itisobservable,thattheapostledothnotsay,Notforworksofrighteousness,asonlyexcludingthemeritoriousdignitythereof;buthesaith,Notbyworksofrighteousness,asdenyingtheveryexistencethereofinordertoregeneration.

2.IftheactualconsentofthewilltothecallsofGoddoindeedprecedethehabitsorprinciplesofgrace,thenwhatisthatwhichgivesanactualconsenttoGod'scall?Whatelsebutthestonyheart,theoldcreature,thewisdomofman,and thehumannature?For themereposseconverteredothnotincludeinitaheartofflesh,anewcreature,aholyunction,ordivine nature; therefore, the consent precedent to these graciousprinciplesmustbegivenbythestonyheart,oldcreature,humanwisdomand nature, which is very incongruous. Let us hear Anselm'sdetermination in this case, Voluntas non rectè vult nisi quia recta est:sicut non est acutus visus, quia videt acutè, sed ideò videt acutè quiaacutus est; ita voluntas non est recta, quia vult rectè, sed rectè vult,quoniamestrecta.TothesamepurposeisthatofourSaviour;"Acorrupttreeοὐδύναταιcannotbringforthgoodfruit,"(Matt.7:18),thatis,whilstitiscorrupt,itcannot.Acorrupttreemaybecomeagoodtree,butwhilstit iscorrupt, it cannotbring forthgood fruit;aswhentheapostlesaith,"The carnal mind cannot be subject to God's law," (Rom. 8:7), themeaningis, thatwhilst it iscarnal itcannot;andhowthencanthewill,whilst it isacorrupt tree,bring forthsopreciousa fruitasanassent toGod'scall?Howcansuchagrapeofheavengrowuponthethornsofanunregenerateheart?Youwillsay,Imustnotcallthewillacorrupttree,whenthereisaposseconverteresupernaturallypouredintoit;butifthatpossedonotdenominate itgracious,surely it isasyetbutcorrupt,andwhilstitissuch,itmaybesocalled.

2.Iarguefromthegloryoffreegrace;oneofitscrown-jewelsis,thatitmakesgraciousprincipleswheretherewerenonebefore;itnewcreatesinChrist,andsogivesprinciplesofspiritualbeing;itquickensthedead,and

so gives principles of spiritual life: thus free grace is blessed from thefountain of Israel, from the fontal principles of the new creature. Butthosewhodenygraciousprinciples,darkenfreegraceinthatwhichisitsprimelustre.ButhereIshallbeasked,whetherthatposseconverterebenotsuchaprinciple?Ianswer,No!aprincipleismorethanabareposse.Therewas inAdam in innocencyapossepeccare,andyet therewasnoprinciple of sin in him; after the same manner there is, say theRemonstrants, a posse convertere given to fallen man, but this is noprincipleofgraceinhim.Butnottostriveaboutwords;supposeitmightbecalledaprinciple,yetwhatagranddisparagementtofreegraceisittosay, that there was as much of principle in innocent Adam by naturetowards his sinful transgression, as there is in fallen man by gracetowards his actual conversion! Such as deny gracious habits, and grantonlyanakedpower,mustsayso.

3.Iarguefromthesweetnessofprovidence.Asitisthegloryoffreegracethat there are gracious principles made, so it is the sweetness ofprovidencethatthoseprinciplesaremadefirst;andthencongruousactsissue from thence. The only wise God disposes things in the sweetestmethod. In the body of nature, first a sun, and then a beam; first afountain,andthenastream;firstaroot,andthenafruit.Inthesoulofman,vegetativefacultiesprecedeactsoflife,sensitiveactsofsense,andintellectual acts of reason. Hence those acts issue forth in an easyconnaturalnesstotheirprinciples.Andcantherebelessofthebeautyofprovidenceinthespiritualworldthaninthenatural?Shouldtherenotbeas sweet an order in the new creature as in the old? Ought notsupernatural acts to issue forth in as great connaturalness to theirprinciplesasnatural?Ifso,thentheremustbehabitsofgracetoprecedetheacts;ifnot,thenthoseacts,whichareabovenatureinfactoesse,astotheiressentialexcellency,mustbebelowitinfieri,astotheirprocedurefrom causes; nay, it is hardly imaginable that those acts should at allcome forth into being without gracious principles. If the will be notchangedbyregeneratinggrace,howisitconstitutedinordineagentium,supernaturalium?Andifnot,howcanitactuallyturntoGod,seeingthatis actus ordinis supernaturalis? "Every one that doth righteousness isborn of God," (1 John. 2:29). To turn unto God is a prime act ofrighteousness, and how then can it be done before regeneration?

Whereforethescripturemethodisclear;firstagoodtree,andthengoodfruit,(Mat.7:17);firstagoodtreasureintheheart,andthengoodthingsoutofit,(Mat.12:35);firstwearecreatedinChrist,andthenwewalkingoodworks,(Eph.2:10).Andthusspiritualactsaredoneintheeasinessofthenewcreature,becauseinawayconnaturaltospiritualprinciples.

4.Iftherebenohabitsorprinciplesofgrace,whatisthatthatmakesthegranddifferencebetweenagodlyandanungodlyman?Surely,either itmust be the acts of faith and other graces, or else the habits andprinciples thereof. It is not the acts of faith and other graces, for tworeasons:—

1. Because that which makes the difference must be somewhatpermanent;suchwasCaleb'sotherspirit,whichdifferencedhimfromthemurmuring congregation, (Numb. 14:24). Such was Job's root, whichdifferenced him from the leafy hypocrite, (Job, 19:28). But the acts offaith and other graces are transient; wherefore, if these be all thedifference,whatbecomesofagodlymaninhissleeporfrenzy,whereinnosuchactsareputforth?Dothhedropoutofthestateofgracewithoutanyapostacy,orcontinueinitwithoutanydifferencingquality?neitherispossible;hebackslidesnotfromGod,andhowcanhebeoutofthestateofgrace?heisbutasothermenare,andhowcanhebeinit?Itremains,therefore, that thehabitsofgracemake thedifference; forby reasonofthese he is not as other men are, no, not when the acts of grace aresuspended,becausehehathanotherspiritinhim.

2. All men being by nature ungodly, that which chiefly makes thedifferencemust denominate aman changed.Now in every change, theterminusissomewhatpermanent;inalterationitisapermanentquality,in augmentation it is a permanent quantity, in generation it is asubstantial form, and in regeneration it is "a new creature, born of theincorruptible seed of the Word," (1 Pet. 1:23). The terminus of thisgraciouschangeissetoutinscriptureasapermanentthing;sometimesitiscalledlight;"Yeweredarkness,butnowlightintheLord,"(Eph.5:8);sometimeslife;"thismysonwasdeadandisaliveagain,"(Luke15:24);sometimes thenewman;"old thingsarepassedaway,beholdall thingsarebecomenew,"(2Cor.5:17);stillitissomewhatpermanent.Henceitappears,thattheactsoffaithandothergraces,(whicharetransient)do

not so properly denominate a man changed, as improve the changealreadymade.Thewildtreeischangedbythegraff,andnotbytheafter-fruit; thenaturalman ischangedby the ingraftedword,andnotby thefruits of faith and other graces, which naturally grow upon the root ofhabitualgrace.Thatacorrupt tree ismadegood, isagreatchange;butthatagoodtreebringsforthgoodfruit,isaltogetherconnatural.

If there be no habits or principles of grace, how can the naturalman'sdeadly wound, I mean original corruption, ever be healed? Habitualcorruptioncannotbehealedbutbyhabitualgrace,theplagueoftheheartcannotbehealedbutbytheholyunction; insteadof theoldhearttheremustbeanewone,orelsethereisnohealing,andwithouthealing,howcansuchasoundactasconversioncomeforth?Itremains,therefore,thattherearehabitsorprinciplesofgrace.

2. Having proved that there are such habits or principles, I come tounfoldwhattheyare;andthisIcannotbetterdo,thanbyshowingwhattheyareintheseveralfaculties.Wherefore,

1.Astotheunderstanding,thereisaprincipleofexcellentknowledge;Isay, excellent, not only in respect of the matter of it, being heavenlymysteries,butalsoinrespectofthenatureofit;itistoohighforafool;nay, it is a story higher than the knowledge of all the unregeneraterabbies in the world: it is not a mere literal knowledge, a knowing ofChristaftertheflesh,butaspiritual,arevealingspiritualthingsintheirspiritualglory;itisnotadeadknowledge,calledbytheapostle,μόρφωσιςγνώσεως, a form of knowledge, (Rom. 2:20), such as is but a lifelessfigureorappearance,butitisalivelyknowledge,calledbythewiseman,"awell-springoflife,"(Prov.16:22),andbyourSaviour,"thelightoflife,"(John8:12).Itisnotaknowledgewithoutsense,butsuchashathsense,nay,allthesensesoftheinwardmaninit; it isaseeingofthejustone,(Acts22:14);ahearingandlearningoftheFather,(John6:45);asmellingandsavouringthesweetodoursofthegospel,(2Cor.2:14);atastinghowgood and gracious the Lord is, (Psa. 34:8); a tactual knowledge, aspiritualtouchingandhandlingofthewordoflife,(1John1:1);hereareseminallyandvirtuallyallthosespiritualsenseswhichdiscerngoodandevil.Itisnotadarkandduskishknowledge,butclearandlightsome;itisseeing with the veil off and face open, (2 Cor. 3:16, 18); it is the day

dawning and the day-star arising in the heart, (2 Pet. 1:19). Here Godshinesintotheheart,andthingsareseeneyetoeye,astheexpressionis,(Isai.52:8),thatis,inaclearevidenceofthetruth.Itisnotaknowledgeat a distance and afar off, asDives sawAbraham, and as every naturalman sees the things of faith, but a near and intimate knowledge. It iswisdom in the hidden parts, (Psa. 51:6); it iswisdom entering into theheart, (Prov. 2:10); it is a reason delivered over to the power of holytruths, (Rom. 6:17); it is λόγος ἕμφυος, the word engrafted orinnaturalizedinthemind,(James1:21).Herebythetruthapproachesandpresentiates itself to the soul in so clear and near amanner, as that itworks a firm assent and persuasion thereof, and that upon the divineauthority shining and sparkling out in the same. This principle saithamen to all the truths in scripture; by it we come to know truths inourselves, (Heb. 10:34), and to carry the witness thereof within us, (1John 5:10). As Jesus Christ is the amen, the faithful and true witness,who sealed the truthsof thegospeloutwardlybyhisblood, so theholyunction dropping down from Christ is an amen, a faithful and truewitnesssealingupthosetruthsinwardlyintheheart.Andthisclearandnear knowledge, as it assures and persuades a man of those truths, isfaith in the understanding; for this sets to its seal that God is true inthem, (John 3:33). It is not amere notional knowledge floating in thebrain,vauntinginthetongue,orflourishinginaleafyprofession;butitisa practical knowledge influxive into the will, inflammative to theaffections, and directive to the whole life. This is that principle ofexcellentknowledgewhereby thesoul isenabled toseeGodas theonlysupreme end, Christ as the only true way, and sin as the only greatobstaclethereunto.

2. As to thewill, there is a principle of holiness and rectitude, such asmakes theheartpureand right, suchas sets thewill intoa right frameandpostureinathreefoldrespect.

1.Inreferencetothetrueendofman.

2.Inreferencetotherightmeans.

3.Inreferencetothegrandobstacle.

1.Itsetsthewillintoarightpostureinreferencetoman'strueend.Man'strueendisGodalone,forheisfontalgoodness,allnessofperfections;theprimumamabile,andultimusfinis,thegreatalphaandomegaofspirits,perfectlyabletostillallthedesires,andfillallthecranniesthereof.Nowthis rectifying principle in the will, as respective to this supreme end,showsforthitselfthreeways.

1.Inthatitisadesiringprinciple.Desireisthefirst-bornofthewill,thefirstopeningof therationalappetite,andthisprinciplesanctifies itandsetsitapartforGod,asitssupremeend;itinclinesanddisposesthewilltopantandthirstafterGod,tofaintandcryoutforhim,toenquireandseek after himwith all the heart. Before, thewill, Cain-like, did go outfrom the Lord's presence: but nowDavid-like it desires to dwell in hishouse, and behold his beauty. Before, thewill lay dead in the grave ofcreature-comforts, butnow ithath the life ofGod in it quickening it toholybreathingsafterhim:before,therewassuchagravedoliberiarbitrii,such talents of carnality upon the will, that it could in no wise lift upitself,but layamong thepots,andembraceddunghills;butnow ithaththewingsofadovetoelevateitselftoGod.Hereisthefirstresurrectionofthewill;herearetheἀναβάσειςἐντῇκαρδίᾳ,ascensionsintheheart,as the Septuagint hath it, (Ps. 84:5). The nature of this principle is toascenduptoGod,andleavealltheworldbehinditsback.Astheprincipleof persuading knowledge is faith in the understanding, so this desiringprincipleisloveinthewillinitsprimordialpropensities;thereisspirituallife in primo radio, in its first light; and here is spiritual life in primoardore,initsfirstheat.

2. In that it is a purposing principle, such as inclines and disposes thesoultopitchbyaseriousdeterminationuponGodasitsonlyhappiness,and to "cleave unto him with purpose of heart," (Acts. 11:23). Thisrenders a man a true spiritual Levite, who (as his name imports) is"joinedtotheLord,andbecomeoneSpiritwithhim,"(1Cor.6:17).Andas the first-bornwere dedicated toGod, and afterwards the Levites; sothedesiringprinciplefirstdedicatesthedesires,thefirst-bornofthewilltoGod,andthenthispurposingprinciplemakesamanaspiritualLevite,consecrated toGodby a holy conjunctionwith him.This is that key ofDavid or love (asDavid imports),which opens the everlastingdoors of

thewill that"theKingofglorymaycomein,"(Psalm24:7).This is thatsweetvoiceofDavidorlove,whichuponmaturedeliberationisreadytobreak out,—"Whomhave I in heaven but thee?whomon earth besidesthee?"(Psalm73:25).Inheaven,therearegloriousangels,andonearthmultitudes of good creatures, but none of them all are my end orhappiness;none,nonebutGodalone.Wereheavenandearthemptiedofall their furniture,still Ishouldhavemyendas longasIhavemyGod,whofillsthembothwithhispresence;whilstheiswithmetherecanbeno such thing as emptiness, for he is all in all;waiving all theworld, Ipitchuponhimaloneasmyonlyend.Icantrulysaytothecovetous,Godismygold,(Job.22:25);totheambitious,Godismyglory,(Psalm3:3);tothevoluptuous,God ismydelight, (Isa.58:14); to thesoldier,God ismybucklerandhightower, (Ps.18:2); to themariner,God ismybroadrivers and streams, (Isa. 33:21); to the potentates and emperors of theworld,Godismycrownanddiadem,(Isa.28:5);andtothosewho,withEsau,haveenoughoftheworld,Jacob-like,Ihaveall,(Gen.33:11),allinone,eveninGodalone.Suchresolutionsasthesearetheproperissuesofthis purposing principle, thismakes the will free indeed; before it wasfreeinnaturals,butnowinspirituals,whichisfreedomindeed.Whenthewill fixes itselfuponthecreatureas itsend, it is instraits inahouseofbondage.Taketheworldinitsownplace,itisaspaciouslooking-glassofGod'spowerandgoodness,buttakeitasaman'sendandhappiness,itistoostraitandnarrowfortheimmortalspirittobreathein.Hencecarnalmen,evenInthefulnessofsufficiency,areyetinstraits,(Job20:22);butwhenthewillthroughthispurposingprinciplefixesitselfuponGodasitsend,itisfreeindeed.TherabbinscallGod םֹוקָמ place,andalargeoneheis;nolessthananinfinityandimmensityofgoodness,suchasnodesireoroutgoingofthewillcaneverpassthrough.Herethereisroomenoughfor an immortal spirit, goodness enough to satiate the rational appetitefor ever. Now, as the desiring principle is love in the will in its firstplantation, so this purposing principle is love further rooted andgroundedinthesamefaculty.

3.Inthatitisarestingprinciple,suchasinclinesanddisposesthewilltoadoublerestinGod.

1.Toarestofinnitence.

2.Toarestofcomplacence.

1. To a rest of innitence; it inclines thewill to lean and roll itself uponGod,andtosetitsfaithandhopeinhim:herebythehearthathanaccessuntoGod,andcastsandventuresitselfuponhimforallitshappiness,asbeingfullyresolvedinitselftobehappyonlyinhim.Andthisisnootherthan faith in the will considered ut in ultimo termino, in God its onlyresting-place."Wewhichbelieve,"saiththeapostle,"doenterintorest,"(Heb.4:3).Faithmakesamanceasefromhimselfandenterintorest,byafiducialreposeonGod'sall-sufficiency.

2.Toarestofcomplacency:itinclinesthewilltodelightintheAlmighty,(Isa.58:14);andcounthimitsexceedingjoy,(Ps.43:4).Herebythesouldwellsatease,orlodgesingoodness(astheoriginalhathit),(Ps.25:13);hereby it lies down in the bosom of bliss, and hath peace for itstabernacle,(Job5:24).GodwastheLevite'sinheritance,(Deut.18:2).Asthe purposing principle makes a man a spiritual Levite, so the restingprinciple gives a man an inheritance in God; and this is love in itstriumph and joy, inheriting all things in God'smercy and glorious all-sufficiency.

2.Thisprincipleofrectitudeorholinesssetsthewillrightinreferencetothe truemeans. The truemeans is Jesus Christ themediator; the onlyway into the holy of holies is through the veil of his flesh.We are in atreble incapacityof returninguntoGodourultimateend:weare in thedarknessofsin,andseenottherightpaththither:andastothis,Christistheway,asaprophet, teachingusbyhisSpiritandword:weare intheguiltinessofsin,anddarenotapproachthither;andastothis,Christ istheway,asapriestofferinguphisbloodandrighteousnessforus:wearein the impotency and enmity of sin, and cannot,will not, of ourselves,return thither;andas to this,Christ is thewayasaking,subduingandruling us by his gracious sceptre. God hath sealed Christ to all theseofficesforthisveryend,tobringushometohimself.NowthisprinciplesetsthewillrightinreferencetoChristinallhisoffices.

1.TakehimasaProphet,thisprinciplesetstheheartrightinathreefoldrespect.

1.Itisaprincipleofhumbleteachableness.God,whoisthesoul'scentre,dwelling in light unapproachable, and Christ, who is in the Father'sbosom,beingthegreatrevealerofhim,thisprincipleinclinesthewilltohearkentoChrist;theearisopenedorrevealedtohearthegreatProphetin all things. There is a προθυμία, or readiness ofmind to let in everybeamof light, and catch at everydropof truthwhich falls fromChrist.Before,manwasawolfandalionforbrutishuntractableness,butnowalittlechildmayleadhim,(Isai.11:6),eventheleasttruthormessagefromChrist; he will not be unruly, or break away from it, for a world; butmeeknessandhumilitymakehimasalittlechild,ruleablebyeverywordofChrist.

2. It is a principle of faith, ready to receive Christ in the name of aprophet. Christ doth no sooner usher in a truth into the soul, but thisprincipleclaspsaboutitwithfiducialembraces,andsays,Thisisabeamfrom the Sun of righteousness, this is amessage from theAngel of thecovenant, sentonpurpose to fetchmeaway toGod.Hereby the soul isdisposedtobelieveChrist'swords,andreceivehistestimony.

3.Itisaprincipleoflove,readytoembraceChristastheangelofGod'sface or presence, and kiss the Son, as revealing holy secrets from theFather'sbosom.ThisprinciplehangsuponChrist'smyrrh-droppinglips,andwhenhespeaks,itcatchesuphiswordsasthewordsofeternallife;everytruthisreceivedinloveasfromChrist'shand;andaboveall,Christhimselfisveryprecious,becauseheisthebrightnessofglory.

2.TakehimasaPriest, thisprinciple sets theheart right towardshim.UnderthelawtheLevitesweregiventothepriest;underthegospelthosewho are spiritual Levites, are given to Christ, the high-priest. Now theprinciple,wherebytheyaregiventoChristasapriest,isdouble.

1.ItisaprincipleoffaithincliningthesoultowashinthelaverofChrist'sblood,andwrapupitselfintherobeofhisrighteousness.Thisiscalledinscripture, trusting in Christ's name, (Matt. 12:21); faith in his blood,(Rom.3:25);receivingtheatonement,(Rom.5:11);andreceivingthegiftof righteousness, (Rom. 5:17). When a soul comes up out of thewildernessofsintoreturntoGod,allthewayitleansuponJesusChrist,(Cant.8:5).

2. It is a principle of love inclining the soul to love Jesus Christ as itspriest.Whenoncetherearefaith-glancesintheunderstandingatChristcrucified, and faith-rollings in thewill uponhim, theholy fire, called avehementflame,or,asitisintheoriginal,theflameofGod,(Cant.8:6),kindlesupon theheart andmakes it burnwith true love toChrist:Oh!saysthesoul,thisishewhomadetherobeofrighteousnessforme,andhowmuchlovewasthereineverythreadofit?Thisishewhodrunkoffthe cupof trembling forme,andhowmuchwrathdidmysins squeezeinto it? When on earth, he bore my sins upon the cross, and now inheaven,hebearsmynameuponhisheart;hisperson isalldesires,hisbloodallpreciousness,hisrighteousnessallglory,hisloveallheightsanddepthsandbreadths,surpassingknowledge,andwhocanchoosebutlovehim?Thereisnohighpriestorsacrificebuthimself,nobalmorhealing,butinhiswounds;nointercessorabove,buthisbloodandrighteousness;nobeautyorgloryinallthevisibleworld,likethatinhiscross;andhowcan the heart refuse his espousals? This is a principle of sweet closurewith Christ; thismakes the soul breathe after, nay approach to Christ,and when it hath a being in him, such is the holy aspiration of thisprinciple,thatstillitdesirestobemoreperfectlyandintimatelyinhim;no embraces near enough, there is too much distance in every union:whenthesoul isbrotherandsisterandmother tohim,still itwouldbenearer, nothing less than one spirit, (1 Cor. 6:17): andwhen it is so insomemeasure,stillitpresseshardaftermoreonenesswithhim:Oh,thatthe veil of darkness were quite off! that the remnants of separatingcorruptionwerequiteout!Oh,formoregalesoffaithandprayertoblowup this holy fire! for more effusions of the holy unction to feed andenflameit!Thusthisprincipleishiatusvoluntatis,theopeningorthirstygapingofthewillformoreandmoreofChrist,andallthatitmaydwellinGod,whoisloveitself.

3. Take him as a King, this principle sets the heart right towards him.Hence aman becomes ευθετός εἰς βασιλείαν τοῦ θεοῦ, in a fit posturetowardsthekingdomofGod,(Luke9:62),andthatinathreefoldrespect.

1.Thisprincipleisaprincipleoffaith.GodmadeChristaking,andfaithownshimassuch;Godgavehimallthepowerinheavenandearth,andfaithgiveshimallthepowerintheupperandlowerfacultiesofthesoul.

Thisprinciplerestsuponhimasaking,abletoputallhisenemiesunderhisfeet.Aretherestrongholdsofsininus?Thisprinciplerestsonhimasthe power of God to cast them down. Are there armies of temptationsroundaboutus?Thisprinciplerestsonhimasthecaptainofsalvationtoscatterthem.Assoonasthisprincipleisinthesoul,thesoulisnolongerwhereitwas,buttranslatedintothekingdomofChrist,(Col.1:13).Beforeitwasinaregionofdarkness,butnowinaplaceofmarvellouslight;itsnativesoilwasspiritualSodomandEgypt,wheresinisalaw,butnowit,is in thedominionsofChrist,wherethe lawof theSpirit frees fromthelaw of sin; and because, after the law or reign of sin is broken, theremnants or relics of corruption are still in us, therefore, this principledoth in a wonderful manner rest upon Christ for a more thoroughpurgingoutthereof.

2.Thisprincipleisaprincipleoflove,disposingthesoultoloveChristasa Melchisedeck, a king of righteousness, and to kiss his sceptre as asceptre of righteousness. This principle desires and delights above allplacestodwellinImmanuel'sland,andbyaholyacquiescenceunderhislaw, it sitsdown,as itwere, in thekingdomofGod.Hence theheart iswillingthatChristshouldreignoverit,andthatallhisenemiesshouldbemadehis footstool, even those thatdwell in its ownbosom; if he comeandsearchfordarlingluststhere,thisprinciplewillopeneveryfold,andunlockevery secretplaceof theheart todiscover them. Ifhe comeandslaythemwiththeswordofhismouth,thisprinciplewillbeconsentingtotheirdeath,andpray,Soletallthineenemiesperish,OLord,evenalltheremaindersofcorruptionlyinginmyheart.

3.Thisprincipleisaprincipleofobedience;andthisisnootherbutthetwoformerprinciplesoffaithandloveconspiringtogethertodothewillofChrist.Christ is at the righthandofGod; and the soul, by faith andlove,isattherighthandofChrist,(Psalm45:9),readytohearanddoallhis pleasure, (v. 10). Faith hath two eyes, and whilst one is upon thepropitiatorycross, theother isupontheholycrownofJesus.Lovehathtwohands,andwhilstoneisthrustintohissideandbleedingwounds,theother is busy in keeping his righteous laws and commands. No soonerdothacommanddropdownfromhim,but faithcatches itup.Oh!saysfaith,thiscomesfromtheKingofkingsandmustbedone;andthisgreat

King,says love,obeyedforme,eventothecross,andhowcanIdolessthan obey him? His commandments are all right, his yoke easy, hisservicefreedom,andhisloveconstraining.

3.Thisprinciple sets thewill intoa right frame in respectof thatgreatobstacle,Sin.SinseparatesbetweenGodandthesoul,butthisprincipleseparatesbetweenthesoulandsin,andthisinthreerespects.

1.Asitisaprincipleofevangelicalsorrow.Siniscontractedwithpleasureand must be dissolved with sorrow, and this dissolution will not bekindly,unlessthesorrowbeevangelical;legalsorrowisapreparativetoconversion,butevangelicalisanessentialingredientinit;inlegalsorrow,theheartbreaksunder the fearsofhell anddeath,but in evangelical itthawsunderthebeamsoffreegrace;itmeltsfortheexceedingsinfulnessof sin, it bleeds over the bleeding wounds of Christ, it grieves at thegrievingsoftheHolySpirit;itblushesandshamesitselfforthestainscastuponGod'sglory,anditisoffended,andfullfraughtwithdispliceneyatitsmanyandgreatoffencesofthedivineMajesty.ThisisλύπηκατατονΘεὸν, "sorrow according to God," (2 Cor. 7:10). Sorrow for sin as sin,suchasGodwouldhave.This turns thesweetmorselsof sin intobitterherbs,andthepleasantstreamsoflustintoblood;herebysinisinsomedegreeloosenedoutoftheheart.

2.Asitisaprincipleofhatredincliningthewilltohateeveryfalseway.Thescripturesetsoutsinasaveryodiousthing;itisthepoisonofasps,(Rom.3:13);thedogs'vomit,(2Peter.2:22);amenstruouscloth,(Isaiah,30:22): περισσείαν κακίας, the superfluity or excrement of all evil,(James, 1:21); enmity to God, (Rom. 8:7); the abominable thing whichGodhates, (Jer. 44:4); and thatwith great hatred, (Hos. 9:7).Now theheart, when this principle is in it, hates and abhors the taste of thispoison, the smell of this vomit, the touchof thismenstruous cloth, thesightorappearanceofthisfilthyexcrement,thethoughtofthisenmitytoGod, and the verypresenceof this abominable thing; thishatred is thevery life and spirit of repentance: as the love of sin, is the vinculumunionis or vital spirit, whereby the soul and sin are intimately unitedtogether; so the hatred of sin is the solutio vinculi, or the extinction ofthatvitalspirit,wherebythesoulandsinareseparatedonefromanother.

3.Asitisaprincipleofactualreformation,orforsakingofsin;andthisisnootherthanthetwoformerprinciplesofsorrowandhatredconspiringtogether tomake awaywith sin. Sorrow nails the oldmanwith all hismembersupon the cross, there todie inpains andagonies, andhatredpiercesintohisveryheart,andletsouthisvitalblood,Imean,theloveofsin,thathemaybesuretodie,andnotreviveagain;wherethesetwoare,aman suffers in the flesh, and ceases from sin, (1 Pet. 4:1); he cannotποιεῖν ἁμαρτίαν, commit sin, (1 John, 3:9), not so as he did before.Sorrowforbidsittobethejoyofhisway,andhatredforbidsittobetheloveofhisheart,andbothcastitoutasanuncleanthing,causingGod'sdeparturefromthesoul.

3.As to theaffections, there isaprinciplewhich tunesandharmonizesthem,andthatinathreefoldrespect.

1.Itisaprinciplereductiveoftheaffectionstotheruleofreason.GodincreationmademanaLordoverbrutes,andanointedreasontoreignoverthe affections; but as soon asman rebelled againstGod, allwithinhimand without him was hurled into confusion: without, the brute beastsrebelledagainsthisperson;andwithin,thebrutishlustsrebelledagainsthisreason;butwhenconvertinggracereducesmanintoorderagain,thenthebeastsofthefieldareatpeacewithhim,(Job5:23),andtheaffectionsof the heart throw down their arms and confess their homage to thekingdomofreason.Thisprinciplemakesamanabletoruleoverhisownspirit, (Prov. 16:32); and saywithauthority tooneaffection,Go, and itgoeth;andtoanother,Come,anditcometh.Itistrue,moralvirtuedothinitswaysubjecttheaffectionstoreason,butthissupernaturalprincipledoth it inamoreexcellentmanner; there thesubjection is to reasonasthe supreme faculty of the soul, but here it is to it as the candle of theLord, even for his sakewho lighted it up for the guidance of the blindfaculties; there it is to reason as a natural light, but here it is to it assupernaturally illuminated. The Holy Spirit makes the truths of thegospeltobecomethelawofthemind,andthislawofthemindrulesovertheaffections; theaffectionsaretheτὸθῆλυ, thewoman-part inus, thehead of thiswoman is theman or reason, and the head of thisman isChristandhisholyunction.

2. It is a principlemoderative of the affections as to the things of the

world.Beforeconversiontheearthhath its throne in theheart,but thisprinciple shakes theearthoutofherplace;before, theaffectionsareassails spread open to the gales of theworld, but this principle contractsand folds themup, lest the spirit of theworld should fill them.Earthlythingsareτὰἐλάχισα,thesmallestthingsofall,(1Cor.6:2);andwherethis principle is, a very small portion of them will suffice; Agur'sdimensum, Daniel's pulse, our Saviour's daily bread, Paul's food andraiment,Luther'sherring,anythingwith thewordofblessingwill servethe turn; when there is little or nothing without, still there is anαὐτάρκεια,aself-sufficiencyofholycontentwithin;andwhenthereisaconcourseoraffluenceofalloutwardblessings,thisprincipleisasballasttokeeptheheartfromdrowningandoverwhelmingitselftherein;thereissuch a holy allay upon the soul, that in the lowest ebbs of adversity itpossessesallthingsinitsGod:andinthehighesttidesofprosperityitwillnotbepossessedbyanythingintheworld.Alas!saiththesoul,allthisisbutthickclay,andwhyshouldIlademyeagle-affectionswithit?Allthisisbutπολλὴφαντασία,muchfancy,andwhyshouldanimmortalsoulbesetuponit?Thewholeworldisbutσχῆμα,afigureorshadow,andthattime,which envelopes it, is but καιρὸς συνεσαλμενος, time contracted,and contracted into a το νῦν, for so the apostle calls theworld τὸν νῦναἰῶνα,thenewworld,(2Tim.4:10).Wherefore,ashadowofaffectionsisbigenoughforafigure,andtheshortestglanceoftheheartlongenoughfor a τὸ νῦν, a transient andmomentary thingwhichperisheswith theveryusing.Theworld in scripture is setout as anullity, a thing that isnot,(Prov.23:5),andthisprincipledealswithitassuch;itmakesamanrejoiceasifherejoicednot,andbuyasifhepossessednot;theaffections,like translated Enoch, are not found here below, because God hathtranslatedthem.

3. It is a principle inflammative of the affections towardsGod and thethings of God; before, the affections run down to the world as theircentre, but this principle turns the stream of the soul upward towardsGod;nowlove,which is thekeyof theheart,opensandunlocks ituntoGod; desire, which is love in motion, goes out in holy breathings andthirstingsafterhim;andifhestayawayfromthesoul,hope,whichisloveinexpectation,looksandwaitsforhisapproachestothesoul;andwhenhedothapproach thither,delight,which is love inrestoracquiescence,

joysandkeepssabbath inhispresence;and lest this sabbathshouldbebroken,fear,whichisthesoul'ssentinel,watchesagainstsin,asthegreatmake-bateandincendiary;andwhensinofferstoenterthesoul,hatred,which is the soul's guard, shuts the doors against it with a holydisplicency and antipathy; and if it do enter there, anger, which is thesoul'ssword,strikesatitwithindignation;andsorrow,whichisthesoul'sissue, vents and lets out the corruptblood andhumours out of it; and,whichistheheatandheightofall,zealsetsthesoulonfireandmakesitburn ἐν καλῷ, in that which is good, for the glory of God, who is thesupremegood,andagainstthecommissionofsin,whichisthesupremeevil. Thus thewholeπολίτευμα trade or converse of the affections is inheaven,(Phil.3:20).ThisprinciplesetstheheartuponGodaboveall; itmay and doth love creatures as the prints of his power and goodness;ordinancesastheconduit-pipesofhisgraceandspirit;andsaintsasthelivelypicturesandresemblancesofhisholiness,butitsetstheheartuponGodaboveall.Thisprincipleisafiredroppeddownfromheavenintotheheart, to consume the dross of corruption, and inflame the affectionstowardsGod;itisatouchfromChrist,risenandsittinginglory,toraiseuptheaffectionsoutof thetombsandgravesofearthlyvanities,andtoquickenandinspirethemwiththelifeofGod,thatGodmaybeallinalltherein.

2.Havingshewedwhatconversionisinthefirstinstant,Iproceedtothesecond; in the first instant the lampsof grace aremade; in the second,they are lighted up; in the first instant the new creature is begotten ofGod in all its parts and proportions; in the second, it is born into thespiritualworld:inthefirstinstantthetreeofrighteousnessisplanted;inthesecond,itbudsandblossoms,andbringsforthpreciousfruit;thereisanactuationofgraciousprinciples,anactualturningofthesoultoGod.TheunderstandingdothactuallyseeGodasthesupremeend;Christ,asthe true way; and sin, as the great obstacle. The will, as to God thesupremeend,dothactuallybreatheafterhiminholydesires,fixonhimbyseriouspurposes,andrestinhimfiduciallyandcomplacentiallyforallhappiness.AstoChrist,thetrueway,itdothactuallyembraceandreceivehim as a prophet, for guidance and instruction; as a priest, forsatisfaction and intercession; and as a king, in the government of hisspirit and word. And as to sin, the great obstacle, it doth actually

surrounditwithsorrow,fightagainstitwithhatred,andovercomeitbyareal reformation. The affections do actually bow down under reason'ssceptre,comeofffromtheworld'sbreasts,andascendupinholyflamestowardsGod; andunder this sanctifiedandactually returning soul, themembers of the body become ὅπλα δικαιοσύνης, weapons ofrighteousness,actuallyperformingandexecutingthecommandsthereof.Thus all the habits and principles of grace are actuated, and all thepowers and faculties ofman are actually returned unto God. Now thisactualconversioncomesintobeing,threeways.

1.As fromthe inwardvitalprinciplesofgrace; there isadivine lifeandvigor in them, putting forth the soul to acts congruous and connaturalthereunto;thedivinenaturewillbeshewingforthitself,thewelloflivingwater will be springing up, the seed of Godwill be shooting forth, thekingdomof heaven, though but as a grain ofmustard-seed,will at lastbecome a tree. When there is a principle of right knowledge in theunderstanding,itisawell-springoflife,(Prov.16:22);andthewise,whohave it, shall understand, (Dan. 12:10). When there is a principle ofrectitudeinthewill,integritywillguideitanddirectitsway,(Prov.11:3–5); the םיִרָׁשיֵמ the rectitudesor rightnesseswill loveJesusChrist, (Cant.1:4); that is, suchhearts ashave rightprinciples in themwill assuredlylovehim,forthebiasofthoseprinciplesdrawstoit;convertingIsraelwillcastforthhisroots,(Hos.14:5),therootoffaithcastsforthitselfinactualbelieving, the root of love in actual loving; "the root of the righteousyieldeth its fruit, (Prov. 12:12).Theverynatureof theseprinciples is todispose the soul to actual conversion. Even moral virtues dispose tomoral acts, how much more do supernatural principles dispose tospiritual acts? Moral habits are of our own house, but supernaturalprinciples are of a higher extraction, coming down from heaven, andstyledthevirtuesofGod,(1Pet.2:9),thereforetheremustneedsbemorevirtueandvigourinthemthaninmoralhabits,whichcomeforthoutofprinciplesofreason,andarethevirtuesofmen.

2.Actualconversioncomesintobeing,asfromtheassistantandauxiliarygrace of God. When the apostle gives account of himself as to theprinciplesofgrace,hesaith,"BythegraceofGodIamthatIam;"allhisspiritual essence was from free grace: when he gives an account of

himselfastotheexerciseofgrace,hesaith,"Ilaboured,yetnotI,butthegraceofGodwhichwaswithme," (1Cor. 15:10);auxiliarygrace,whichwaswithhim,movedtheprinciplesofgrace,whichmadeuphisspiritualessence,intoactualexercise.Thenewcreaturecannomoredooughtofitselfthantheold:asnaturalagentsfiveandmoveintheGodofnature,so spiritual agents live andmove in the God of grace.Wherefore, thattheremaybeactualconversionindeed,thereishelpfromtheholyone,aquickeningvirtuefromGod,(Psalm119:37);astirringupandflutteringoverthenestofgraciousprinciples,(Deut.32:11);asupplyoftheSpirit,(Phil. 1:19);andgracewithourspirit, (Philem.ver.25);nay, inasobersense,Immanuel,Godwithus;theLordwithus,toinclineourheartstohim. (1 Kings, 8:57, 58). God himself is as dew to Israel, and then therootsofgracecastforththemselves,(Hos.14:5).Godblowsandbreathesuponhisgardenbyauxiliarygrace,andthenthespicesthereofflowoutintheactualexerciseofgrace.(Cant.4:16).

3. Actual conversion comes into being as from the soul itself. Timothymustἀναζωπυρε͂ιν,stirorblowuphisgrace,(2Tim.1:6);auxiliarygracestirsandblowsuptheprinciplesofgrace,theprinciplesofgracestirandblow up the soul, and the soul, by virtue of those principles andassistances,stirsandblowsupitselfuntoactualconversion.Anima,asalearnedmanhathit,priùsactuagit,etpriùsmotamovet,etpriùsàDeoconversa convertit se adDeum.Hence in scripture conversion is styledman'sact,hebelieves to righteousness, (Rom. 10:10);he returns to theLordwithallhisheart, (1Sam.7:3);hegiveshimselfunto theLord, (2Cor.8:5):heobeystotheformofgospeldoctrine,(Rom.6:17);still it isman'sact,wherewemaynotearemarkabledifferencebetweenhabitualand actual conversion. In the production of actual conversion man isactive,butintheproductionofgraciousprinciplesheispassive.Wereadin scripture ofmen believing and repenting, but we never read of anymanwhomadehimselfanewheart,andanewspirit:theseareofGod'smakeonly,butbeingmade,theman,inwhomtheyare,throughauxiliarygrace,dothactuallyturntoGod.

Havingshowedwhatconversionisinthefirstandsecondinstantthereof,Ipassontothenextandlastquery,viz.,

3.Whoistheworkerofconversion?andthisIshallcleaveasunderinto

threequestions.

1.WhetherGodbenottheauthorofconversion?

2.Afterwhatmanneritiswrought?

3.WhetherGod'swillbenotalwaysaccomplishedtherein?

1.WhetherGodbenottheauthorofit?andtothisscriptureandreasonanswerintheaffirmative.

1. Scripture asserts it; there conversion is painted out under variousnotions.With reference to our old corruption, it is called a new heart;withreferencetotheseedoftheworld,itisageneration;withreferencetoournaturalbirth,itisaregeneration;withreferencetothelawintheletter, it is the law in the heart; with reference to the world, it is aheavenlycalloutofit;withreferencetoSatan,itisatranslationoutofhiskingdom;with reference to Christ, it is a coming to him by faith;withreferencetoGod,itisareturningorconversiontohim;withreferencetoour death in sins, it is a resurrection, a quickening of the dead; withreferencetoournullityinspirituals,itisacreationoranewcreature.Thescripturephrasesitmanyways,butstillitsetsforthGodasthesupremeauthorofit.Beitanewheart,Godisthegiverofit,(Ezek.36:26);beitagenerationorregeneration,Godisthefatherofit,(James,1:18);beitthelawintheheart,Godisthewriterofit,(Heb.8:10);beitacalloutoftheworld,God is the caller, (2 Tim. 1:9); be it a translation out of Satan'skingdom,Godisthetranslator,(Col.1:13);beitacomingtoChrist,Godisthedrawer,(John.6:44);beitaturningorreturningtoGod,Godistheconverter; to him the church prays, "Turn us, O Lord and we shall beturned," (Lam. 5:21); be it a resurrection, God is the quickener, (Eph.2:5);beitanewcreation,Godisthecreatorandweareποίημααὐτοῦ,hisworkmanship,created inChristJesus, (Ephes.2:10).Everyway,God isthe author of conversion; even in actual conversion, whilst the act isman's,thegraceisGod's;forheworkeththewillandthedeed.

2.Reasonevincesthis,andthatthreeways.

1.Creature-weaknessneeds it,man cannot converthimself; thenatural

manοὐδέχεται,"receivethnotthethingsofGod,"(1Cor.2:14);nay,οὐδύναται,"hecannotbesubjecttoGod'slaw,"(Rom.8:7);astoGod, בֵלרַסֲחhewants aheart, (Prov.9:4); a stonehehath,which resistsGod'swill,butahearthehathnottoobeythesame.Hiswillistotacupiditas,alustrather than a will; no wonder if he cannot by his own power, converthimself. Conversion is a thing above the sphere of lapsed nature, nay,beyondthelineofangels;man'sheartissodark,thatthosestarsoflightcannotirradiateit,andsocold,thatthoseflamesoflovecannotwarmit;there is such an iron sinew in it, as the heavenly hosts (which excel instrength)cannotbow,butmustleaveittothearmsoftheAlmighty,andwhen he doth it, they joy over the convert as a wonder of power andgrace.

2. The excellency of the work calls for it. The body of nature is a rarepiece,butthesoulofmanisofanoblervalue,andinthesoul,convertinggrace (which isbutanaccident) isworthmore than thesoul itself; it isthesoul'srectitude,itisglorywithin,itistheprecioushiddenmanoftheheart,itistheveryimageofGod,itisChristformedinus,itisanimaincentro, thesoulcentred inGod, joineduntohim,andafterawonderfulmannerbecomingonespiritwithhim;it isfaithinthetrueone, loveintheessentiallove,amindlightintheLord,andawillatlibertyinthewillof theprimumliberum,andwhocanbeauthorthereof,butGodalone?Godmadeallthings,abangelousqueadvermiculum,fromtheangelinheaventothewormonearth,butinconversion,hemakesapoorwormangelize:Godmustbeownedineveryatomofnature,howmuchmoreinthe great work of grace? This is one of the τὰ μεγαλεῖα τοῦ θεοῦ, thewonderfulworksofGod,(Acts2:11).St.Austintellsastoryofone,whowasseducedat firstbut todenyGod'screatorship in the fly,afterwardscametodenyitinthebird,andtheninthebeast,andatlastinman:butifanyoneshouldproceedsofarastodenyhiminconversion,itwouldbemore prodigious blasphemy than all the rest. Saving grace is a ray orsparkleof theDeity,a thingmerelyκαταθεὸν,according toGod, (Eph.4:24); there is more of God to be seen in it, than in all the world ofcreaturesbesides;andbyconsequence,todenyhiminthat,ismorethantodenyhiminalltherest.

3.Thealmightinessofgrace canonlyeffect it.As the scripture setsout

conversionasagreatwork,soitsetsoutanalmightygraceasthecausethereof.Hethatbelieves,accordingtosomescriptures,that intheworkof conversion there is a resurrection of the soul from the dead, atransformationofastonyheartintoflesh,andacreationofanewheartandnew spirit,must alsobelieve, according to other scriptures, that intheproductionofthatwork,thereisputforthadivinepower,excellencyof power, and exceeding greatness of power, such as raised up Christfrom the dead. In conversion, there is not only a light shining roundabout the sinner, but a light shining into him; not only a waking of asleepywill,butaquickeningofadeadone;notonlyaproposalofdivineobjects,butaninfusionofdivineprinciples:thereforethegraceeffectingitmustbealmighty.Thatintheprophet,"IwillputmySpiritwithinyou,andcauseyoutowalkinmystatutes,"(Ezek.36:27),isasmuchawordofpower as the fiat whichmade the world; that in the gospel, "the hourcometh,andnowis,whenthedeadshallhearthevoiceoftheSonofGod,andtheythathearshalllive,"(John5:25),soundsoutasgreatanefficacyasthatother,"Lazaruscomeforth;"nothinglessthanalmightypowercaneffectit.

2.Afterwhatmannerisitwrought?OurSavioursetsoutthemysteryofregeneration by thewind, "thewind blowethwhere it listeth, and thouhearest the sound thereof, but canst not tell whence it cometh, andwhitheritgoeth;soiseveryonethatisbornoftheSpirit,"(John3:8).InregenerationtheSpiritblowswithsuchasoundasbreaksthestoneintheheart,andwithsuchlivelygalesasquickenthedeadsoul;butthemannerofthisworkis inagreatmeasuresecretandincomprehensiblebyus.Ifweknownothowthebonesgrowinthewomb,howmuchlesshowChristisformedintheheart.Nomanperfectlyknowstheleastatomordustinnature,howmuchlessthegrandmysteryofgrace!Here,then,wemustproceedwithgreatmodestyandsobriety,keepingascloseasmaybe tothelineandlevelofscripture.NowhereIshallmakeathreefoldinquiry.

1.WhetherthewordofGodbethemeansorinstrumentofconversion.

2. Whether the will of man be converted by the intervention of theenlightenedunderstanding?

3.Whethertheworkofconversionbewroughtinanirresistibleway?

1.Whetherthewordbethemeansorinstrumentofconversion?AndhereIshallendeavourtwothings.

1.Iwillprovethatitisso.

2.Iwillinquirehowfar,orinwhatsenseitmaybecalledso.

1.Ishallprovethatitisso,andthatbythreearguments.

1.Plainscriptureassertsit.

2.Successiveexperienceshewsit.

3. The analogy between the principles of the new creature, and thepropertiesofthewordinducesit.

1.Plainscriptureassertsit."Faithcomethbyhearing,andhearingbythewordofGod,"(Rom.10:17);"TheHolyScripturesareabletomakewiseuntosalvation," (2Tim.3:15); "The law isperfect, converting thesoul,"(Ps.19:7);"Thegospel is thepowerofGodtosalvationtothebeliever,"(Rom. 1:16); and for the unbeliever, who accounts it foolishness andweakness, the apostle assures us, that "The foolishness ofGod iswiserthanmen,andtheweaknessofGodisstrongerthanmen,"(1Cor.1:25);somuchwiserastoout-reasontheircarnalunderstanding,andsomuchstrongerastoout-wrestletheircarnalwillsandaffections.Thegospel itis,ministeriumspiritûs, theministrationof theSpirit, (2Cor. 3:8); thegolden pipe, through which the oil of grace is emptied out into men'shearts, and the great organ, through which the Holy Ghost breathesspirituallifeintothem;itistheseedofthenewcreature,Wearebegottenbythewordoftruth,(James1:18);"bornagain,notofcorruptibleseed,but of incorruptible, by the word of God, which liveth and abideth forever"; (1 Pet. 1:23); it is the white horse upon which Christ rides,conquering,andtoconquer,(Rev.6:2).Conversionisaconquestoverthemindsandwillsofmen,andfortheobtainingthereof,Christrides רַבְד־לַעuponthewordoftruth,(Psalm45:5);and,becausetherebehighthingsandstrongholds inmen'shearts, theword isasamightyengine inhishands,tocastdownthoseheightsandholds,andcaptivateeverythoughttohimself.(2Cor.10:4,5.)Theapostletakingnoticeoftheworkoffaith,

labourof love,andpatienceofhope in theThessalonians, (1Thes. 1:3),gives us a clear account whence those choice graces came, the fontalcause of them was election, (ver. 4), and the instrumental, the gospel,(ver.5)."For"(saithhe)"ourgospelcameuntoyounotinwordonly,butinpower,andintheHolyGhost,andinmuchassurance."Inaword:allthecurrentofscripturesealsupthistruth.

2.Successiveexperienceshowsit.St.Peteratoncecaughtthreethousandsoulsinthenetofthegospel.(Acts2:41.)St.PaulcametotheRomansἐνπληρώματι ευλογίας, in the fulness of the evangelical blessing, Rom.15:29);theCorinthianswerehisseal,(1Cor.9:2),andtheThessalonianshis joy and crown, (1 Thess. 2:19.) In all ages of the church, God'sministershavehadaproofofChristspeakinginthem,andGod'speoplehavefeltthewordtobespiritandlifetothem;inallplaceswhereGod'sname hath been recorded, his blessing hath been afforded; where theseed of the word hath been sown, new creatures, more or less, havesprungupoutofit.Werethereageneralassemblyofthefirst-born,whatstorieswould they tellusabout thepowerof theword?Onewouldsay,hellflashedinmyfaceoutofsuchathreatening;another,heavenopenedtomeinsuchapromise;athird,thebeautyofholinessappearedtomeinsuchaprecept:everyone, inthelanguageofhisownexperience,wouldspeakforththewondersoftheword.Howmanynavebeenforcedbythepowerof ittofalldown,andworship,andsay,"Godis initofatruth?"How many have experimentally felt it, pointing out their darling lust,plucking again and again at the iron sinew in their wills, lifting andthrustinghardattheworldintheirhearts,andatlastcarryingawaytheirsouls in a fiery chariot of holy affections towards God in Christ. ThecommonsenseofChristiansbearswitnesstotheefficacyofit.

3. The analogy between the principles of the new creature, and thepropertiesoftheword,inducesit.Ifwecomparetheunderstandingofthenewcreaturewith theword, there isaprincipleofexcellentknowledge,andhere is thewordof truth, (Eph. 1:13); there isa livelyandspiritualknowledge,andherearelivelyoracles,(Acts7:38);andwordswhicharespiritandlife,(John6:63);thereisanearandintimateknowledge,andhereisawordquickandpowerful,piercingintotheverysoulandspirit,(Heb. 4:12); there is a divine faith or persuasion, and here are faithful

sayingsworthyofallacceptation,(1Tim.4:9);thereisaclearvision,anopen-faced knowledge, and here is a clear revelation, a pure glassreflecting the glory of God upon the heart, (2 Cor. 3:18): there is apractical knowledge, and here is a doctrine according to godliliness, (1Tim. 6:3). Again, if we compare the will of the new creature with theword, thereareholydesiresbreathingafter, andholy resolutions fixinguponGodastheultimateend,andherearethegoadsandthenails,(Eccl.12:11), which stir up those desires, and fasten those resolutions in theheart; there is freedomindeed,spiritual liberty in thewaysofGod,andhereisfree-makingtruth,(John8:32),andalawofliberty,(James1:25);there is a fiducial and complacential rest in God, and here are λόγοιπίσεως,wordsoffaithto leanupon,(1Tim.4:6);and ץֶפֵח יֵרְבּד ,wordsofdelighttotakepleasurein,(Eccl.12:10);thereisaclosingwithChristinall his offices, as prophet, priest, and king; and here is this prophetspeakingtous,thispriestdying,and,asitwere,crucifiedbeforeoureyes,andthiskinguponhisthronewithasceptreofrighteousnessinhishand;thereisasorrowfor,andhatredofsin,andhereisthatwhichpricksusattheheart, and showsus sinas anabominable thing. Ifwe compare theaffectionsof thenewcreaturewiththeword, there isareductionof theaffections unto reason, and here is reason in its height and pureness;there theworld hath but a very low place, and here it hath but a verymeancharacter;theretheaffectionsareinflamedtowardsGod,andhereis the holy fire which makes our hearts burn within us towards him.Everywaythereisawonderfulanalogybetweentheprinciplesofthenewcreature and theproperties of theword,whichplainly speaks forth theaptness and congruity of the word, to be a means or instrument ofconversion.

2. How far or in what sense may the word be called a means orinstrument thereof? In answer whereunto, I shall first lay down twothingsascommonconcessions,andthencometothemainquery.

Thetwoconcessionsarethese.

1. That the word is a means or instrument of the preparatives toconversion; it is as a fire and a hammer, (Jer. 23:29).When theHolyGhostblowsinthisfireupontheconscience,everysinlookslikeasparkof hell; when the Almighty arms set home this hammer, it breaks the

rockyheartalltopieces.Nosoonerdoththecommandmentcomehometo the heart, but sin revives and the sinner dies, (Rom. 7:9); the sin,whichbefore layasdead in thesleepyconscience,now livesandgnawsupon theheart, as if thenever-dyingwormwere there; the sinner,whobeforewasaliveinhisownself-righteousnessandself-sufficiency,nowisadeadman,onewhohaththesentenceofdeathinhimself,andfeelsasitwerethepangsofhellinconscience.

2. That the word is ameans or instrument to reduce the principles ofgraceintoactualconversion.WhenGodstirsupandfluttersoverthenestofgraciousprinciples,itisbythewingsoftheSpiritandword;whenthespices of the garden flow out, it is from the north and southwind, theSpiritblowinginthreateningsorpromises.Thatwhichmakestherootsofgracescast forththemselves intoacts, is thedewofauxiliarygrace,andthat dew falls with themanna of the word. That grace with our spirit,whichstirsuptheprinciplesofgraceintoexercise,comesintheclothingorinvestitureofsomeholytruthorother.Hencetheapostlecountsitoneofhismaster-pieces,διεγείρειν,tostiruppuremindsbyhisepistles,(2Pet.3:1).

Thesetwoconcessionsbeing laiddown,themainquery is, touchingtheproductionofgraciousprinciples,whetheras to that, thewordmaynotbeaninstrumentinGod'shand?Manylearneddivinesspeakofthewordasoperatingonlymorallyandobjectively.Mr.Pembledistinguishesthus;Instrumentsareeitherco-operativeorpassive,andthewordmustbeoneof thetwo;co-operative it isnot,movingorworkingonthesoulbyanyinward force of itself, it is therefore in itself a passive instrument,working only per modum objecti; now no object whatsoever hath anypower,perse,toworkanythingontheorgan,butisonlyanoccasionofworking. And a little after, he saith thus, I cannot better express themannerhowtheHolyGhostuseththewordintheworkofsanctification,than by a similitude; Christmeeting a dead corpse in the city ofNain,touches the bier and utters these words, Young man, I say unto thee,arise;butcouldthesewordsdoanythingtoraisehim?No,itwasChrist'sinvisible power that quickened the dead; not his words, which onlydeclared what he meant to do by his power: so in this matter ofconversion,Christbidsusbelieveandrepent,butthesecommandswork

nothingofthemselves,buttakeeffectbytheonlypowerofGodworkingupontheheart.Thusthatlearnedman.Butme-thinksthisistoolow;thewordofitselfoperatesmorallyandobjectively,andshallitdonomoreasclothedandaccompaniedbytheHolySpirit?Surelythescripture-strainstouchingtheword'sefficacyaresohigh,thatitcannotbenudumsignum,no,notastotheproductionofgraciousprinciples;St.Jamesisexpress,Ofhisownwillbegatheus,λόγῳἀληθείας,withthewordoftruth,(Jam.1:18); and St. Paul ismore emphatical; inChrist Jesus I have begottenyouδιὰτοῦεὐαγγελίουbyorthroughtheGospel,(1Cor.4:15); it isnotκατὰτὸεὐαγγέλιον,accordingtotheGospel,butδιὰτοῦεὐαγγελίου,byor through Gospel, as pointing out the instrumentality of it in thegenerationofthenewcreature.AndSt.Peterisyetinahigherstrain;Wearebornagainnotofcorruptibleseedbutofincorruptible,διὰλόγου,bythewordofGodwhich livethandabideth forever, (1Pet.1:23);where,besides the emphatical διὰ, the word is styled no less than theincorruptibleseed;notonlyasamplerexternallyshewingthefiguresandlineamentsofthenewcreature,butaseedtoo,springingupinto,andforeverlivinginthenewcreature.Faith(whichisthenewcreature'shead)isἐξἀκοῆς,byoroutofhearingtheword,(Rom.10:17),andsoareallthosesanctifying graces,which, as itwere,makeup thenew creature's body:ForthusourSaviourprays;"Sanctifythemthroughthytruth,thywordistruth,"(John.17:17);andthushepractisestoo,Hesanctifiesandcleanseshis church by theword. (Eph. 5:26.) Surely those scriptures which areable σοφίσαι, "to make wise to salvation," (2 Tim. 3:15), must dosomewhat as to the principles of knowledge in the understanding; thatlaw,whichis תַביִׁשְמ "convertingorrestoringthesoul,"(Psalm19:7),mustdosomewhatastotheprinciplesofgraceinthewill;thatword,whichisδυνάμενονσῶσαι,"abletosavethesoul,"(James1:21),mustalsobeableto sanctify it, because without holiness there is no seeing of God; thatdoctrine,whichisὑγιαίνουσῃδιδασκαλίᾳ,healingdoctrine,(1Tim.1:10),must operate somewhat as to the principles of grace which heal thedeadly wound of original corruption. The converted Corinthians were"Christ's epistle, and the apostle's too, written by the Holy Spirit, andministered by the apostle also," (2 Cor. 3:2, 3). The apostle's weaponsweremightythroughGod"tocaptivateeverythoughttoChrist,"(2Cor.10:4,5);whichcouldnotbeiftheywerenotalsomightythroughGodtoset up Christ's throne in the heart. These scriptures constrain me to

believe, that the word doth operate in the production of graciousprinciples,onlynotasitisaloneorseparatefromtheHolySpirit,forsoitoperates onlymorally and objectively; but as it is clothed in the powerandvirtueoftheSpirit,forsoitbecomesspiritandlifetothesoul.Asforthe similitude used by Mr. Pemble, I conceive that the raising of theyoung man from a natural death, and the raising of a sinner from aspiritual death, are not every way parallel. For in that, there was nocapacityatall,inthenaturallydeadtoreceivethewordsofChrist;inthis,there isapassivecapacity in thespirituallydead to take in thewordofGodasfromadivineimpression;inthatthewordsofChristenterednotat all into the naturally dead, in this the word of God enters into thespirituallydead,evenintimatelyintohisveryheart;inthatthewordsofChristweretransientandpassedaway,inthisthewordofGod,thoughitmay pass away as to its sounds and syllables, yet as to its substance itlives and abides for ever in the new creature. Wherefore, (thesedifferences considered), I conclude, that Christ's words were onlydeclarativeinthatresurrection,butGod'swordisoperativealsointhis.ThemannerhowGodworksgraciousprinciplesinandbyhiswordasaninstrument, is a secretwhich I dare not pry into; only for a littlemoreillustrationoftheword'sefficacyintheproductionofgraciousprinciples,therearetwoinstantsormomentstobedistinctlyconsidered.

1.Thefirstinstantormomentisthatwhereinthereisacloseapplicationand intimate inning of theword in the heart; in common auditors, theword is upon the heart, but here it is in it; in temporary believers, theword is in somedegree in theheart,buthere it is in it intimately.Thisclose application is excellently set out in scripture; it is anail fastened,(Eccles. 12:11); it is a word engrafted, (James 1:21); it is instructionsealed,(Job33:16);itisthelawputandwrittenintheheart,(Heb.8:10);it is wisdom entering into the heart, (Prov. 2:10); it is the apostle'sἔισοδος,orentranceintohisauditors,(1Thess.2:1);itisthewordhavingaplaceinus,(John8:37);andsuchaplaceastorootinourhearts;thusJob says of himself, רָבָד ׁשֶרֹׁש the root of theword is found inme, (Job.19:28); and this root is such as will abide in us, and become theincorruptibleseedofthenewcreature.ThiscloseapplicationisagloriousworkofGod, and theword isnot altogetherpassive therein, but in thehandoftheSpirititisquickandpowerful,asasharpswordpiercingand

cuttingitswayintotheheart,(Heb.4:12);andasamightyengine,castingdown imaginations andhigh things there, (2Cor. 10:5), that itselfmayhaveaplaceandthroneinthesame.

2.ThesecondinstantormomentisthatwhereinGodinandbytheword,so intimately inned in the heart, doth produce the principles of gracethere; in the first moment, the indwelling word makes the heart aspiritualBethlehem,ahouseofbread;inthesecond,Christisspirituallyborn there; in the first moment, the incorruptible seed is sown in theheart, in the second, it springs up into a new creature. The scriptureseemstometoholdoutthismethodveryclearly,Theengraftedwordisable to save the soul, (James 1:21); the word saves the soul, but notmerelyasoutwardlyexpressed,butasinwardlyengrafted.Faithcomesbyhearingtheword,(Rom.10:17);butisthatamereoutwardhearing?Nosurely,thereisahearingoftheFather,andsoacomingtoChrist,(John6:45). There is the powerful and intimate demonstration of the Spirit,andsofaithstandsinthepowerofGod,(1Cor.2:4,5);thatistosay,inthatpowerofGod,whichintimatelydemonstratesandcloselyappliestheworduntotheheart,asitstruecauseandfoundation.WhentheapostlespeaksoftheThessalonians'faithandlove,(1Thess.1:3),hethereopensthecausesthereof,viz.,thefontalcause,God'selection,(ver.4),andtheinstrumentalcause, thegospel, (ver.5);buthowcouldthegospelbeaninstrument?Theapostletellsus,thatitcametothem"notinwordonly,butinpowerandintheHolyGhost;"itwasstronglyandsweetlysethomeupontheheart,andfromthatimpresscamefaithandlove.Thewisemanwould have theword kept in themidst of the heart; and his reason is,because it is life, (Prov. 4:21, 22). The word in the ear only is but atransientsound,butthewordinthemidstoftheheartisspiritandlife.Jobproves the truthofhisgrace thus, "The rootof theword is inme,"(Job19:28).Theword,asshiningonthehead,lightsupnotions;but,asrooted in theheart, springsup ingraces.St. John tells theyoungmen,thattheyarestrong;andforareasonaddsthis,"thewordofGodabidesin them,"(1John2:14).St.Paul firstspeaksofhisἔισοδος,orentranceinto his auditors, and then of their turn to the living and true God, (1Thess.1:9).Theentranceofthewordintotheunderstandinggivethlight,(Ps.119:130);andwhenitpassethfromtheunderstandingtothewill,itisspiritually aword upon thewheels, and inwardly becomes free-making

truth,(John8:32),ennoblingthewillwithtruelibertyinthewaysofGod.EpaphraswasinanagonyofprayerfortheColossians,that"theymightbe filled in all thewill ofGod," (Col. 4:12); themore fillingwithGod'swill, themore true liberty inours.St.Peterclearlyasserts, that "wearebornagainoftheincorruptibleseedoftheword,"(1Pet.1:23).Inwhichwordshisplainmeaning is, that thewordbeing intimately sown in theheart doth, under thewarming influences of theHoly Spirit, spring upinto the new creature; and tomake this the plainer, he adds, that "theword lives andabides for ever," speaking, as I take it,notof thewordsliving and abiding in itself, but of its living and abiding in the newcreature.As it iswithnatural seed or grain sown, thehusk or outwardpart passes away, but the lively or substantial part springs up into thestalk, blade, and ear; so it iswith the seed of theword, the letters andsyllables, the noise and sound of words pass away, but the lively andsubstantial truth springs up into the new creature, and in it lives andabides forever.Godmade twogreatpromisesof regeneration; theone,"Thathewouldwritethelawintheheart;"andtheother,"Thathewouldgiveanewheart;"andthelatterhefulfilsbytheformer.

Inthesetwoinstants,distinguishableatleastinnature,dothGodbyhiswordbringforththeprinciplesofgrace.NowhereIwouldconcludethispoint,butthatIamobviatedbytwoobjections.

Theoneabsolutelyagainsttheword'sinstrumentality.

Theotheragainstthemethodproposedinthetwoinstants.

1.Object.Thatagainsttheword'sinstrumentalityisthis:theproductionof gracious principles is a creation, and in creation there can be noinstrumentatall,andthereforethewordcannotbeaninstrumentinthatproduction.

In answer to which objection, founded on philosophical principles, Ithink it were enough I to say, with the Psalmist, "Thy testimonies arewonderful,"(Psalm119:129);orwiththeconvictedman,"Godisinit,ofatruth,"(1Cor.14:25);orwiththeapostle,"ThefoolishnessofGodiswiserthanmen,andtheweaknessofGodisstrongerthanmen,"(1Cor.1:25).The scriptures asserting this instrumentality, what if this philosophical

objection could not be answered, must therefore the holy oracle berejected? What if reason cannot comprehend it, must therefore faithrenounceit?Howmuchbetteristhatoldgloss,taceatmulierinecclesia,Letreasonbesilentinthechurch.Butforsomesatisfaction,Ishallofferfourthingstoyourconsideration.

1.Considerwhoistheprincipalagent,whobuttheAlmighty?Andifhewillappearintheword,(astheexpressionis,Acts26:16),whatmaynotbedoneby it?Theapostlewasbutanearthernvessel,yetaministerofthequickeningSpirit,becauseGod ἱκάνωσεν,madehimsufficient tobesuchaone.(2Cor.3:6.)Ifhemakethewordsufficienttoregenerate,whocangainsayit?

2.Considerwhattheinstrumentis,itisthewordofGod;thetwograndtruthsthereinarethelawandgospel,andwhataretheseintheireternalidea?Thelawisanἁπαύγασμαoreternaloff-shiningfromthedivinewillasrighteous;andthegospelisanἁπαύγασμαoreternaloff-shiningfromthedivinewillasgracious,andwhataretheyintheirexternalrevelation?Thescriptureisθεόπνευστος,breathedoutfromtheverymindandheartofGod,and,therefore,cannotbelessthanalivelypictureorimageofthedivinewill:wherefore,thatsuchaword,asistheimageofthedivinewill,should instrumentally produce the new creature,which is the image ofthedivinenature,seemstomerathercongruousthanimpossible.

3.Considerwhattheprinciplesofgraceare,theyarenotsubstances,butaccidents,dependingupontheirsubject,inesseetoperari,andmaymoreproperlybesaidtobe increatedthancretated:nowif therecouldbenoinstrumentinthecreationofsubstances,yetwhymaynottherebeoneintheincreationofaccidents?

4.Considerwhatakindofcreationtheproductionofgraciousprinciplesis. Is it every way pure creation? how then is it generation? howresurrection? pure creation can be neither of these: you will say, it isgeneration and resurrection, butmetaphorically only; verywell, if it bebutso,themetaphormustbefoundedonsometruelikenessoranalogybetween these and the production of gracious principles, which isaltogetherunimaginableinapurecreation.Itremains,therefore,thattheproductionofgraciousprinciplesisstyledalltheseinscripture,partlyto

import theexcellencyof thework, suchas cannotbe fullyexpressedbyanysingleoneofthese,andpartlytohintoutthenatureofthework,suchashathinitsomewhatanalogoustoeveryoneofthese:wherefore,Itakeit to be thus, it is a creation, because a real production of graciousprinciplesbyAlmightypower;itisageneration,becauseoftheimmortalseedoftheword,anditisaresurrection,becauseamanspirituallydeadisraiseduptodivinelife.Nowiftherecouldbenoinstrumentinapurecreation, yetmay therebeone in theproductionof graciousprinciples,becausethatisnotpurelycreation,thoughtherebeacreatingpowerputforththerein.

2.Object.Theotherobjectionisagainstthemethodproposedinthetwoinstants,viz.,Thatfirstinnaturethewordisputintotheheart,andthenthe principles of grace are produced, which is contrary to that, ThenaturalmanreceivesnotthethingsofGod,(1Cor.2:14);andcontrarytothat, The word did not profit them, not beingmixed with faith, (Heb.4:2);andalsocontrarytothescopeofthatparable,wheretheseedofthewordonlyfructifiesinagoodandhonestheart,(Luke8:15),foraccordingtothemethodofthetwoinstants,thenaturalmandothreceivethethingsofGod, theworddothprofitbefore it ismixedwith faith, and the seeddothfructifyinaheartnotgoodorhonest.

In answer whereunto, I conceive that themethod proposed in the twoinstantsdothnotcontradictanyofthesescriptures.Asforthefirstplace,ThenaturalmanreceivesnotthethingsofGod;Ianswer,thatthethingsortruthsofGodmaybereceivedinthehearttwoways;eitherpassively,bywayofimpressionfromtheHolySpirit,oractually,bywayofactivelydiscerning them in theunderstanding, andembracing them in thewill:theformerisareceptionofthemaccordingtotheobedientialcapacityoftheheart,thelatterareceptionofthemaccordingtothespiritualfacultythereof: the former doth at least in nature go before the principles ofgrace, in order to their production; the latter doth follow after theprinciplesofgrace,asthefruitthereof.Theformeristhatwhichisdoneinthefirstinstantabove-mentioned,thelatteristhatwhichisspokenofby the Apostle in the text above-named: for there he saith, that "thenaturalmanreceivethnotthethingsofGod,neithercanheknowthem,becausetheyarespirituallydiscerned,"whereevidentlyhespeaksofsuch

areceivingasisanactualknowingandspiritualdiscerningofthethingsof God: wherefore, according to the Apostle, this active receiving dothpresupposetheprinciplesofgracealreadyinbeing;buttheotherpassivereceiving(ofwhichtheApostletherespeaksnot)dothonlypre-supposeanobedientialcapacityinthesoul.Thereisadoubleobedientialcapacityin the soul to receive the truths of God as by way of impression; theultimateand radical capacity is the rationalityof the soul, and thenextandimmediatecapacityisthatsoftnessofheartwhichiswroughtinthepreparatoryworkofconversion.Thesoulasrationaliscapabletoreceivean impression of truths from God, and as softened, it is yet furtherdisposedthereunto.Thisisthatobedientialcapacitywhichisrequiredinthemethodofthetwoinstants,andwhichtheApostleinthatplacedothnotsomuchastouchupon.

As for thesecondplace,Theworddidnotprofit them,notbeingmixedwith faith; I answer, that the wordmay be considered under a doublenotion, either as it is operative of faith, or as it is promissiveof rest tobelievers:takeitasoperativeof faith,andsoitprofits,notbeingmixedwith faith, otherwise faith could not come by hearing, as the apostleasserts,(Rom.10:17);buttakeitaspromissiveofresttobelievers,andsoitdothnotprofit,notbeingmixedwithfaith;that is, faith,whichistheconditionofthepromise,notbeingperformed,theeternalrest,whichisthe thing promised, cannot belong to them: and this is clearly theapostle'smeaning;forhavingspokenofapromiseofrest,(Heb.4ver.1),he adds, (ver. 2), "The word" (that is, the promise of rest spoken ofbefore) "did not profit them, not being mixed with faith," that is, thepromised restwas of no effect to them, because theywere unbelievers;and in this sense the words no way oppose the method in the twoinstants.

Asfortheparablewhereitissaid,that"theseedofthewordfructifiesinthegoodandhonestheart,"Ianswer, that theseedof thewordmaybesaid to fructify twoways, either internally in the production of inwardgraces,orexternally in theproductionofoutwardgoodworks:nowourSaviour'sscopeinthisparable,atleastinthelatterpartthereof,touchingthegoodground,wastoshowhowtheworddidfructifyintheproductionofoutwardgoodworks;thisisclear,becauseitissuchafructificationas

pre-supposesagoodandhonestheart:sothatourSaviourdothnotheredenytheword'sfructificationintheproductionofgraces;butassertstheword'sfructificationintheproductionofgoodworks.Nay,intheformerpartof theparable touching the threesortsofbadground, layingdownthe impediments of the word's fructification, and those impedimentsbeinginthemselvesimpedimentstoallkindoffructification,aswellthatwhichisintheproductionofgraces,asthatwhichisintheproductionofgood works; he seems, by way of implication, to hint out the word'sfructificationintheproductionofgraces,accordingtothemethodofthetwo instants; for he saith, that the word did not fructify in the stonyground,becausetheyhadnoroot,(Luke8:13),intimatingthatthewordmustfirstroot,beforeitcanfructifyatall:sothatifwemightgatheroutofthisparablethewholemethodoftheword'sfructification,itseemstobethus;first,thewordmustbenotionlyunderstood,whichwaswantingin him by the way-side; then it must be inwardly rooted, which waswantinginthestonyground;thenitmustcastthechoakingworldoutofthe heart, which was wanting in the thorny ground; then itmakes theheartagoodandhonestheart;andlastly,itmakesthatgoodandhonestheartfructifyinalloutwardgoodworks;whereforethisparableissofarfromcontradicting,thatitseemsrathertoillustratethemethodproposedinthetwoinstantsabovesaid.

Havingpassedthefirstquery,Iproceedtothesecond.

2.Query,Whetherthewillofmanbeconvertedbytheinterventionoftheenlightenedunderstanding?

Inanswertowhich,Ishalllaydowntwopositions.

1.Thatthewillofmandothinfalliblyandnecessarilyfollowthepracticalunderstanding.

2.Thatthewillofmandothsointhematterofconversion.

But that there may be a clear foundation, I shall first lay down somedifferencesbetweentheoreticalknowledge,andpractical,astothetruthsandthingsofGod.And,

1. These differ subjectivè; not as if these were not both in the sameunderstanding, but that their way of inhesion there is different.Theoretical knowledge is in the understanding but superficially, a flashandaway,alighttaste,suchaswasinthoseapostates,(Heb.6:5);awordsownbutunrooted,suchas that in thestonyground, (Matt. 13:21);butpracticalknowledge isdeeplyradicated intheunderstanding; it is truthin thehiddenparts,wisdomentering into the soul, andaword sinkingdown into theheart; and,which is a seconddifference springingoutofthe former, theoretical knowledge, being but superficial, hath much ofdoubtingsandfluctuation;itseesandseesnot,itisadarkandhalfvision,apersuasionἐνὀλίγῳ, ina little,as theexpression is, (Acts26:28);butpracticalknowledgebeingdeeply radicated,hathmuchof certaintyandassuranceinit; it is instructionsealed,avisionunveiled,andwithopenface: aman need not say,Who shall ascend into heaven? orwho shalldescend into the deep? the word is in the heart in such a sensiblepresentiality,asmakesathoroughpersuasionofthetruththereof.

2.Thesedifferobjectivè.Theoreticalknowledgerepresentsthingsasgoodorevilonlyinthegeneral,butpracticalknowledgerepresentsthisorthatas good or evil in its individuality, and as clothed with all itscircumstances. InHerod's theoreticalknowledge itwasevil tokill JohntheBaptist; but in his practical judgment,with the circumstance of hisoath, itwasgood inhiseyes todoso.The theoreticalknowledge in thestonygroundpronouncesthewordtobegood,butthepracticaljudgmentsentences it evilwithpersecution.But to carryon thedifferencea littlefurther:theoreticalknowledge,representingthingsasgoodorevilonlyinthegeneral,speakslittleornothingtopractice,butpracticalknowledge,representing thisor thatasgoodorevil in its individualcircumstances,speaks absolutely andwith a kind of authority; thismust be done, andthat must not not be done: when it says, This must be done, it ispromotive of the duty; they that know thynamewill trust in thee, (Ps.9:10),andbythesamereasonwilldootherdutiesrequiredbythee:whenitsays,Thatmustnotbedone,itispreventiveofsin;"Iftheyhadknownit,theywouldnothavecrucifiedtheLordofGlory,"(1Cor.2:8),thatis,apracticalknowledgewouldeffectuallyhaveimpededthatsin,andbythesamereasonwillitimpedeothersins;bothwaysithathagreatinfluenceintopractice.

3. These differ essentially. Theoretical knowledge is in some sense butknowledge falsely so; called, because it knowsnot the things ofGod astheyareproposed tobeknown; those thingsareproposed tobeknownnotasmerenotions,butaspracticalthings,tobeaboveallotherthingschosen, loved, embraced and practised: wherefore a theoreticalknowledge, knowing them notionally only, even whilst it is materiallytrue,hathasecretlieinit,becauseitjudgesofthemtheoreticallyonly,ofwhichitshouldjudgepractically.ThustheApostle,"HethatsaithIknowhim,andkeepethnothiscommandments,isaliarandthetruthisnotinhim, (1John2:4),not inhimas it shouldbe; for in themidstofallhispuffingknowledge,heknowethnothingasheoughttoknow,(1Cor.8:2),because not in a practical way; but practical knowledge is a trueknowledge,itknowsthethingsofGodastheyareproposedtobeknown,that is,notasmerenotions,butas things tobepractically improved inheartand life; itknowsthemas itought toknowthem.Andoutof thisdifference arises a second: theoretical knowledge being but a falseknowledge, is but a weak and dead thing, able to put forth no vital orspiritualaction; justasa flashof lightning inthenight, itmakesall theway plain, but before one step can be taken, all is in darkness; such avanishingvapourismerenotion,whichpuffstheheadbutpenetratesnotinto the heart. But practical knowledge, being a true knowledge, hathstrengthandlifeinit,itputsforthvitalandspiritualactions.HenceourSaviour calls it no less than eternal life, (John 17:3); it forges out thebloodandvitalspiritsofthenewcreature,strengthenshimwithspiritualbones and sinews, and sets him inmotion towards the crownof life inheaven.

These differences premised, I proceed to prove the two positions laiddown.

1.Thefirstwasthis,Thatman'swilldothinfalliblyandnecessarilyfollowthepracticalunderstanding,andthisIshallendeavourtomakeout,

1.FromGod'sordination,inwhichtherearetwothingstobeconsidered.

1.Godnevermadethewillofmantostandalone.

2.Godnevermadeittogoalone:bothwhichmayyetbe,ifitfollownot

thepracticalunderstanding.

1.Godnevermadethewillofmantostandalone,buthewouldhave itdepend upon the understanding: as he made the sensitive appetite todepend upon the senses, so he made the will to depend upon theunderstanding. Hence the will, which is in itself, but cæca potentia, ablindpower,initsdependance,isὅρεξιςμετάλόγου,arationalappetite.Ifthewilldonotdependupontheunderstanding,wheredothitstandbutuponthebaseofitsownindependency?Youwillsay,No,notso;forstillitisundertheguidanceofProvidence.Ianswer;thatprovidence,whichrulesallthingsinasweetcongruitytotheirnatures,rulesthewill,notasa brute, but as a rational appetite; and how that can be without itsdependanceontheunderstanding,Iknownot.

2.Godnevermadeittogoalone;itisinitselfbutablindpower,andGodnevermadetheblindtogoalone.Eveninbrutesthereissensetolighttheappetite,muchmore inmanunderstanding to light thewill.Hence theunderstandingiscalledτὸἡγεμονικὸν,theleadingorrulingfaculty,andlucernaDomini,thecandleoftheLord,(Prov.20:27):withoutitthewillisallinthedark.Ifthewillcangoaloneinanyacts,surelyitmustbeinactsofsin,whichhavemuchofdarknessinthem;buteventhere,whilsttheholylawofGodisviolated,thedictatesofthecorruptunderstandingareobserved.Ifthewillcangoaloneinanyactsofsin,surelyitmustbeabove all in such acts as are most against knowledge; but even there,whilst theoretical knowledge is opposed, the practical judgment isfulfilled.Hencesuchpresumptuoussinnersasrebelagainstthelight,areyet said towalk in their own counsels, (Ps. 81:12), because they followtheirpractical judgment;andtoerr in theirhearts, (Ps.95:10),becausethatpracticaljudgmentwhichtheyfollowiscorruptanderroneous;andtomake them idols according to their own understanding, (Hos. 13:2),because first the understanding frames the idol, and then thewill fallsdownandworshippeth.

2.Iarguefromthewillitself,whichmaybeconsideredtwoways,eitherasitisinitself,orasitisindependanceupontheunderstanding.

1.As it is in itself,andso it isanappetite; itsobject isgood, real,oratleastapparent,formalum,quàmalum,nonestappetibile;andthatgood

mustbeproposedbytheunderstanding,forthatisinsteadofeyestothewill.Suppose,then,thattheunderstandingdoshowforthtothewillsuchathingasgoodprohîcetnunc,andthatsogood,thatitisimmediatelytobeembraced,andcannotwithoutapresentevilbeneglected,no,notforamoment: if in this case thewillmay refuse this object, itmay appeteremalumsubrationemali,thatis,appeterenonappetibile,andinsodoingitmayceasetobe,whatitessentiallyis,anappetite.

2.Asitisindependanceupontheunderstanding,andsoitisarationalappetite,and,whichresultsfromthence,itisafreeappetite;therootofits freedom is in the understanding. Why hath a will a liberty ofspontaneity to some objects, but because the understanding representsthemas good, pro hîc et nunc?Why a liberty of contradiction to otherobjects,butbecausetheunderstandinglooksonthemasmattersoflittleornomoment?Onewouldthinksoodiousanddetestableathingassin,couldnotbechosenby thewill;but theerringunderstandinggildsandglossesitoverwithashowofgood.Onewouldthink,suchgloriousandall-desirableobjectsasareinthegospelcouldnotberefusedbythewill,buttheblindunderstandingseeslittleornoworthatallinthem.Butnowifthepracticaljudgmentproposeathingasgood,andthewillrejectit,itisnolongerarationalappetite,butabrute;neitherisitanylongerfree,butcutoff,andinstatuseparatofromtherootandfountainofitsliberty;neitherisitsactafreeact,butbeluinusimpetus,abrutishviolence,forithathnounderstandingatallattherootandbottomof it,nomorethantheactofabeasthath.What,then,shallwesay?Canthewillceasetobearational and free appetite? Or may it be rational and free without anunderstanding?Neitherofthesecanbe:whereforeitremainsthatitmustfollowthepracticaljudgment,andsocontinuefreeandrational.

3. I argue from the effect, which showsmuch of harmony between theposture of the understanding, and the posture of the will. Is theunderstanding determinate? So is the will: hence if the understandingrepresent a thing as good, the will embraces it as such, if as a greatergood, it embraces it themore; if as a summum bonum, it embraces itsummoconatu.Ontheotherhand,iftheunderstandingrepresentathingasevil,thewillstartsbackfromit;if,asagreaterevil,itfliesyetfurtherfromit;if,asmalummaximum,itcanneverflyfarenoughfromit.Isthe

understandingpendulous?Soisthewilltoo:hence,iftheunderstandingrepresent a thing as a matter indifferent, having little or nothing ofmoment in it, oneway or other, thewill doth not infalliblywill it as itdoth the good, nor nill it as it doth the evil, but in a pendulousway ithangsoffandplayson,becausetheunderstandingdothnotpronounceitgoodorevil,butonly indifferent.Thewillobserveseverymotionof thepracticaljudgment;ifthatsay,Yonderissuchagood,thewillcleavestoit,asRuthtoNaomi;ifthatsay,Thereissuchanevil,thewillfliesfromit,asMosesfromtheserpent;ifthatsay,Suchathingisindifferent,thewillstandsasthekingofBabylon,atthepartingoftheway,(Ezek.21:21);itmaywillornotwill; forthereisanequilibriuminthewill,answeringtheequilibriumintheunderstanding.

4. I argue from the consequent absurdity: if the will do not follow thepractical judgment, then, although the practical judgment be never soright, yetmay thewill transgress, andby consequenceamanmaybeasinner and no fool, which is impossible. In scripture, sin is הָאָּטַח , anaberration, (Isai. 5:18); ἁμαρτία, a missing of the mark, (1 John 3:4);ἀγνόημα,anignorance,(Heb.9:7);πλάνη,anerror,(Rom.1:27);errorinheart, (Heb. 3:10); and error of way, (James 5:20); and, which is thefullestexpressionofall,folly,foolishness,andmadness,(Eccl.7:25);asifall words were too little to express the folly thereof: also sinners arestragglers orwanderers, (Isai. 53:6); ἀνόητοι, without mind, (Tit. 3:3);simpleones,suchaswantheart,(Prov.9:4);ἄτοποι,unreasonablemen,(2 Thess. 3:2); fools, nay madmen, (Acts 26:11); nay, as if there werenothingofmaninthem,ἄλογαζῶα,brutebeasts,(2Peter2:12).Eveninthe first sin ofman, the apostle tells us, That the woman ἀπατηθεῖσα,beingdeceived,wasinthetransgression,(1Tim.2:14).First,therewasanerror,afalseendinhermind,andthentheforbiddenfruitwasembracedbyherwill.Butnowafterall this, if thepractical judgmentberightset,andyetthewillmayturnawayuntosin,thenthatwhichisimpossibleinscripture,maybepossibleinnature;theremaybeasinnerandnofool,sinandnofolly,wanderingwithouterror,missingthemarkwithoutanyfalseend,transgressionandnothingofdeceptioninit;amanandabrutecoupledtogether inthesameact, theunderstandingplayingthemaninits right directions, and the will playing the brute in its irrationalaversation:allwhichabsurditiesareunavoidablebysuchasassert, that

thewilldothnotfollowthepracticaljudgment.

2.Posit.Leavingthefirstposition,Iproceedtothesecond,viz.,Thatthewill of man doth infallibly follow the practical understanding in thematterofconversion.

And here again I might re-inforce the former arguments with anemphasis:ifthewillcannotstandaloneanduponthebottomofitsownindependency inothermatters,much lesscan itdoso inconversion, towhich the working and I drawing of Almighty grace is requisite: if inothermatters,thewillcannotgoalonewithoutthetorchofreason,surelyin conversion it cannot go alone without the torch of supernaturalillumination. If the will, by deserting a lesser good proposed by theunderstanding, do appetere malum sub ratione mali, then the will bydesertingGodproposed as the summumbonumby the understanding,doth appetere summummalum so; if the will, by rejecting an inferiorgood proposed by the practical judgment, must become brutish andirrational, how much more brutish and irrational must it become byrejecting the summum bonum so proposed? If the will may bedeterminedby theunderstanding as to a lesser good, nay, as to a falselyinggood,asinthecaseofsin,howmuchrathermayitbesodeterminedas to the summum bonum? If by the will's turning away from theunderstandingrightset,theremaybesininthewill,andnofollyintheunderstanding,whichisimpossible;thenbysuchturningawaytheremaybenocharityinthewill,andyettruefaithintheunderstanding,whichisalso impossible. But pretermitting these, I come more closely to thethesis,thatis,Thatthewilldothfollowtheunderstandinginthebusinessofconversion.Now,whereastheconversionofthewillisdouble;eitheritis the production of gracious principles in the will, or it is the actualconversionofthewill:inthefirst,thewillispassive,intheotheractive.Thewill'sfollowingtheunderstandingisdoublealso;astotheprinciplesof grace in thewill, theunderstanding is as the channel throughwhichthoseprinciplesare infused into thewill; as to theactual conversionofthewill,theunderstandingisasapotentpersuaderinducingthewilluntoactualconversion.Inthefirstthewillfollowstheunderstandingpassivelyonlyandbywayofreceptionofprinciples;inthesecond,thewillfollowsthe understanding actively and by way of free actuation of those

principles.

Ishallspeaksomewhattoboththese.

1. As to the principles of grace in thewill, the understanding is as thechannelthroughwhichthoseprinciplesaretransfusedintothewill.Goddothnotinfusetheprinciplesofgraceintothewillἀμέσως,butheputsinhishand"bytheholeofthedoor,andsothechurch'sbowelsaremovedforhim,"(Cant.5:4):heputsinhisgraceattheunderstanding,andsothewillandaffectionsareturnedtohim;hepurifiestheheartbyfaith,(Acts15:9); that is, through faith in theunderstandinghe influencesholinessintothewill,andthisholinessiscalledbytheapostle,holinessoftruth,(Eph.4:24);notonlybecauseitisarealholiness,butespeciallybecauseitiswroughtthroughthetruth,firstenteringinattheunderstanding,andsopassingontothewill:andthatthisistheapostle'smeaningappears,because he opposes holiness of truth, in the 24th verse; to the lusts ofdeceit,inthe22ndverse.Asthosearelustsofdeceit,becausethelustingwill follows upon the erring understanding, so this is holiness of truth,becausetheholywillfollowsuponthetrueunderstanding.ThepracticalknowledgeofGodisstyledeternallife,(John17:3),andawell-springoflife, (Prov. 16:22); and the reason is, because through it all quickeninggracesdo,asariveroflife,flowintothewill.Aboveall,thatoftheapostleis most pregnant, "Beholding as in a glass the glory of God, we arechangedintothesameimagefromglorytoglory,asbytheSpiritoftheLord," (2Cor.3:18).ThegloryofGod is reflected fromChristupon thegospel, and from the gospel upon the understanding, and from theunderstanding upon the will, and so we are changed into his gloriousimage.Inman'sfirsttransgressiondeathenteredinatthewindowsofthemind, and so got into the secret closet of the heart, and inman's firstconversionlifecomesinatthemind,andsopassesdownintothewill.Allthe grace that a man hath, saith Dr. Preston, passes in through theunderstanding; and if it were not so, how could the word be aninstrumentofthewill'sregeneration?Thereisnopassageforit intothewillbutthroughtheunderstanding.Inregenerationthelawiswritintheheart, and how can that be but through the understanding? Theappetitive faculty is naturally crooked, and if ever it be made right, itmustbethroughtheapprehensivefaculty:allthethingsofgodlinessare

givenδιὰ τηςἐπιγνώσεως, throughtheknowledgeofGod,(2Peter1:3);thatisthegreatchannelbywhichallgracepassesintothewill.

2.Astotheactualconversionofthewill,theunderstandingisasapotentpersuader, effectually inducing the will thereunto. There are threeprincipalthingsinthewill'sactualconversion,viz.,aturningtoGodasitssupremeend,anembracingChristastheonlyway,andarejectionofsinas the great obstacle; and in all these the will doth follow theunderstanding.

1. The will doth follow the understanding in its turn to God as thesupremeend,andthisappearsdiversways.

1.Thescripturesclear it tous; therewe find inconjunction,bethinkingand turning, (2 Chron. 6:37); remembering and turning, (Ps. 22:27);considering and turning, (Ezek. 18:28); understanding and turning,(Matt.13:15);andopeningtheeyesandturning,(Acts26:18);inallwhichplacestheunderstandinggoesbefore,andthewillfollowsafter.Therewefindconversiontobeathingwroughtbypersuasion,"GodshallpersuadeJapheth,"(Gen.9:27);byinshining,"Godhathshinedinourhearts,"(2Cor.4:6);byteaching,"TheyshallbealltaughtofGod,"(John6:45);byanointing,"YouhaveanunctionfromtheHolyOne,"(1John2:20);andbycomingtoaman'sself,(Luke15:17);firsttheprodigalcametohimself,andthenhereturnedtohisfather:theimportofallwhich,isplainlythusmuch,ThatGoddothactuallydrawhomethewilluntohimself throughtheunderstanding; "Thypeople," saith thePsalmist, "shallbewilling inthedayof thypower, in thebeautiesofholiness, fromthewombof themorningthouhast thedewof thyyouth,"(Ps.110:3);hereareawillingpeople like the dew for multitude, but whence are they? Whence, butfrom the womb of the morning? The morning of supernaturalilluminationisthewomboutofwhichtheyissue:aslongasthereis"nomorning"inmen,astheexpressionis,(Isa.8:20),thereisnowillatalltoGod;but as soon as thedaydawns in their hearts, out comes awillingpeople,asdewfromthemorning.

2.Thenatureof thewillholds forth thusmuch: thewillnaturallywillsblessedness,ortheultimateendingeneral,becauseitisagoodperfectiveandexpletiveofthesoul;butthewilldothnotnaturallyfixonthisorthat

thingas itsblessednessorultimateend inparticular.Onemanfixesonmammonashischiefgood,anothermakeshisbellyhisGod,athirdisallfortheprideoflife;whenceisthewillthusdetermined?Eitheritmustbedeterminedbyitself,orelsebytheunderstanding;notbyitself,foritisablindfaculty,andcannotofitselfjudgeanythingtobeachiefgood,muchlesscanitfixitselfonitassuch;whereforeitmustbedeterminedbytheunderstanding.Onemanchoosesmammontobehischiefgood,because,as the Psalmist hath it, "his inward thought is, that his house shallcontinue for ever," (Psalm 49:11); that is lasting happiness, saith hiscarnal understanding. Another makes his belly his God, because "hisinward thought is, eat, drink, and be merry," (Luke, 12:19); there isnothingbetter,saithhisbrutishunderstanding.Athirdisallfortheprideoflife,becausehisinwardthoughtis,tobeaLuciferinself-excellencies;that is the topofbliss, saithhis soaringunderstanding. Ineveryoneofthese,firsttheunderstandingmakestheidol,andthenthewilldothfalldown and worship. Now if the will may be determined by theunderstandingtosuchfalsebeatitudesasthese,howmuchmoremayitbedeterminedbytheunderstandingtoGod,whoisthetrueblessedness?

3.Thisappearsfromtheexcellencyofthatpracticalunderstandingwhichdrawsthewilluntoactualconversion.Itisanexcellentunderstandingfortheobjectofit;beinginthemountoftransfiguration,itshewsforthuntothewill,notcreatures,chipsofbeingintheshelloftime,butaJehovahofself-beingness,aGodofall-sufficiencydwelling ineternity;not streamsof life or goodness in the creature-channel, but a fountain of livingwaters,anoceanofimmensegoodness,suchascannotbesailedoverbyfaithor vision;not goldenorpearlymountains,but an infinitemassoffreegrace,unsearchablerichesofmercy,suchascannotbetoldovertoalleternity;notshadowsorlittleportionsofbeing,buttheὸὢν,(Rev.1:4),thetrue,Iam;theτὰπάντα,ortheallthings,(1Cor.15:28),inwhomarealltherichminesofuniversalblessedness;and(whichisthesweetnessofall)itshewsforththisGod,notasreservinghimselfonlytohimself,butas freely offering himself to poor worms. Oh, my soul! stand still andadore the opening of his bowels, and self-motion of his grace; thisJehovah of self-beingness and all-sufficiency willmake over himself tothee; this fountain of life and goodness will flow out to thee; this richmassof graceandmercywillportion thee; this, I am,andever-blessed

All,isaninheritanceforthee;andininheritinghimthoumayestafterawonderfulmannerinheritallthings.Thisistheinfiniteexcellencyoftheobject;butafterwhatmannerdoththeunderstandingshowitforthuntothe will? Surely, though as much below his worth as finite is belowinfinite,yetinanexcellentway;theunderstandingshowsforthGoduntothewill,notinadeadorliteralmanner,butwithspiritualliveliness,and,asImaysosay,insparklesofglory;foritiseternallife,andheavenitselfdawnsinit,notdarklyoratadistance,butclearlyandclosely;theday-star is up in the heart, and God approaches near unto the will, hisgoodness passes before it, and leaves some holy touches and savoursthereupon, not in a weak and languishingmanner, but powerfully andeffectually.Theapostle joins thedemonstrationof the spirit andpowertogether, (1Cor.2:4).There issuchademonstrationof thespirit in theunderstandingascannotbedenied,andfromthencesuchapoweruponthe will as cannot be frustrated; not notionally only, but practically; itseriously presseth in upon thewill.Here,O rational appetite! here is aGod indeed; his grace free, hismercy self-moving; take him, and thouhastall; losehim,andthouhastnothing.Now,Oh!nowistheacceptedtime,thedayofsalvation;inhisfavourthereislife,inhiswrathnothingbut death: if he bless thee, none can curse; if he curse thee, none canbless;nowornever, turnand live.After thismannerdoth itpracticallypressinuponthewill.Nowwhentheunderstandingholdsforthsuchanexcellent object in such an excellent manner unto the will, alreadyprincipled with grace, how can it choose, but actually close in with it?Suchaknowledgebeingreallyactuated,canthewill turnasidetootherobjectsforitshappiness?Thesimpleonemayturnaway,(Prov.1:32),butshall aman of understanding do so? A deceived heartmay turn aside,(Isa. 44:20), but shall thewise inheartdo so?Aheart ofunbeliefmaydepartfromthelivingGod,(Heb.3:12),butshallamanofpreciousfaithdoso?Butwhithercanheturn?What,totherichesoftheworld?ItisbutdrosstotheunsearchablerichesofChrist,saiththeunderstanding:What,tohonours?ItisbutablasttothetruehonourwhichcomethofGodonly,saiththeunderstanding:What, topleasures?Thesearemuddypuddles,to the pure rivers of pleasure above, saith the understanding. Thisunderstanding doth as it were blast all theworld, crucify the universe,and,byaprospectof faith, see theheavenson fire, theearthburntup,andtheelementsmeltingwithferventheat,andcanthewill fall in love

with thedustandcindersof it?Surely itwillnot.But if thewill cannotturnasidetosuchfalsebeatitudes,yetmayitnotsuspenditsactastothetrue? Suspend! What from its own blessedness, verily, thoroughlybelieved?WhatfromGod,theallinall,plainly,powerfullydemonstratedto be such? And what for just nothing, for a sic volo? Can it be sobrutishlyfreeatsodeararateastobeeternallymiserable?Willithangoff fromperfect blessedness?or can it do so, and the summummalumnotfallintoitsembraces?AndmayawillrenewedwiththeHolyGhost,andrightsetbygraciousprinciplesdothus?Surelyitcannot,"Theythatknow thy namewill trust in thee," (Ps. 9:10); and (which follows upontrust)will love thee:and (whichstreams from love)willobey thee:and(whichisthecrownofobedience)willresignupthemselvestotheeforalltheir happiness. Where such an excellent understanding goes before,therethewilldothinfalliblyfollowafter,eveninactualconversionuntoGodasitssupremeend.

2.ThewilldothfollowtheunderstandinginitsembracingofChristastheonlyway,andthisappears

1. From several scriptures. To know Jesus Christ is eternal life, (John17:3);itquickensthewilltoembracehim.Christtoldthewoman,"IfthouhadstknownthegiftofGod,andwhoitisthatsaithuntothee,Givemetodrink, thouwouldest have askedof him, andhewouldhave given theeliving water," (John 4:10.) A true knowledge of Christ would haveinflamed her desires after him, and those desireswould have breathedoutprayersforthelivingwater.OurSaviourquotesthatintheprophets[and they shall be all taught of God], and what follows upon thatteaching?Everymantherefore(saithhe)thathathheardandlearnedoftheFathercomethuntome, (John6:45.)TrueknowledgemakesamancometoChrist,andthatwithoutfail,foritissoineverymanthathearsand learnsof theFather;not inoneor two,but ineveryman:andhowdothknowledgedothis?How,butbyglorifyingChristuntothewill?TheSpirit(saithChrist)shallglorifyme;howso?Heshall takeofmineandshall shew unto you, (John 16:14, 15); theHoly Spirit takes Christ andshews him after a wonderful manner; it glorifies him in theunderstanding,andthroughtheunderstandingitglorifieshimbeforethewill,andsothewillissweetlyandstronglydrawnuntohim.

2. From thewill itself. If thewill be determined by the understanding,unto God as its ultimate end, then is it also determined by theunderstanding, unto Christ as the only way thereunto. Indeed, if theunderstandingdidproposeanend,andwithaltwodistinctwaysofequaltendency thereunto, then thewillmightbe free toeitherof thoseways:butwhentheunderstandingproposesGodastheend,andChristastheonlywaytothatend,thenthewillmustinfalliblycloseinwithChrist;itmust,orloseitsendorblessedness;itmust,orthesummummalumwillfallintoitsarms.Whentheunderstandingtellsthewillingoodearnest,thereisnootherwaybutone,thereisnoothernameunderheavenbutJesusonly,thewillissweetlyconstrainedintohisembraces.

3. From the understanding, which shews forth Christ to be the perfectway suitable to all ourwants inourpassage toGod the true end.ThouwouldstcometoGod,butfortheweightofsinandwrath;lo,hereisanHigh Priest with expiating blood; thouwouldst come to God, but thouknowest not theway thither, here is a Prophetwithwords of light andlife;thouwouldstcometoGodbutforthepressureofthyreigninglusts,here is a King with a sceptre of righteousness to subdue them; thouwouldstcometoGod,butforwantofagraciousheart,hereisaTreasuryof all grace and holiness. The understanding still points at Christ. Artthouindarkness?heisasunofrighteousness;artthouindeath?heistheresurrection and the life; art thou a withered branch? he is a root offatnessandsweetness;artthoualostandhalf-damnedcreature?heisaSaviourabletosavetotheuttermost.TinsunderstandingglorifiesChristin all his offices, sings the song of the Lamb, and cries him up foraltogether precious; this is the window or lattice at which his all-fairperson looks in upon the will; the conduit through which the sweetointmentofhisnameispouredoutuntothewill,andthecrucifix,whichshews forth his bloody passion in lively colours before the will. Thisunderstanding practically presses the will to embrace him; Omy soul!nowhearandlive;takehim,andeverlastingmercymeetsthee;leavehim,anddevouringjusticeovertakesthee;catchholdonthisPrinceoflife,ordieforever; lookuptothisBrightnessofglory,orbeinutterdarkness;washinhisblood,orbleedineternalflames;putonhisrighteousness,orbe naked to all eternity; there is no way into the holy of holies, butthroughtheveilofhisflesh;enter,andthouhastanever-blessedGodto

maketheehappy;neglect,andthouhastarighteousGodtomaketheeforevermiserable.WhenChrist,throughtheunderstanding,thuspoursouthis preciousname as an ointment unto thewill, how can it choose butlovehim?Whenthroughthisholeofthedoorhethusdropsinhissweet-smelling truths upon thewill, how can it choose, but rise and open tohim?Ifitdonot,whitherwillitturn?What,tothecreatures?theyareallblackamoorstothisall-lovelyJesus.What,torepentanttears?thosewantwashinginhisblood.What,toitsgoodworksandrighteousness?theyarebut a filthy rag. There is such a τὸ ὑπερέχον, such a transcendentexcellencyintheknowledgeofChrist,thatitmakesallotherthingsbutasdungbefore thewill, (Phil.3:8).Hence thewillhathnowhitherelse toturn.Butifitturnnowhitherelse,mayitnotsuspenditsactastoChrist?Suspend!What,fromtheonlywaytoblessednessevidentlypointedout?What,fromhimwhoisalldesiresreallybelievedtobesuch?Canitthuswaive happiness, and embracemere nothing in the room thereof? andcanitdothuswhenaright-setunderstandingisreallyactuated,anditselftrulyprincipledwithgrace?Surely,itcannotbe.NosoonerdidChristseethebuddinggracesofhischurch,buthissoulmadehimlikethechariotsofAmminadib,(Cant.6:11,12);andnosoonerdochristiansseethelovelyexcellencies of Christ, but they will become an Amminadib, a willingpeople, and their wills as so many swift chariots to convey them untohim.ThusthewillfollowstheunderstandinginitsembracesofChristastheway.

3.Thewill follows theunderstanding in its rejectionof sinas thegreatobstacle,andthisalsoappears,

1.Fromseveralscriptures;therewefindontheonehand,thatfollyistheroot of the commission of sin; "The foolishness of man perverteth hisway,"(Prov.19:3).Whydoththeatheistsayinhisheart,thereisnoGod?Because he is a fool, (Psalm 14:1).Why do themammonists boast andtrust in their uncertain riches? Because their way is their folly, (Ps.49:13). Why doth the blind idolator fall down to the stock of a tree?Because adeceivedhearthath turnedhimaside, (Isai. 44:19, 20).Whydid the rebellious Israelites grieve their goodGod forty years together?Becausetheydiderrintheirhearts,(Ps.95:10.)Ontheotherhand,therewefindthattruewisdomorunderstandingistherootoftherejectionof

sin,"Todepartfromevilisunderstanding,"(Job28:28);thepollutionsofthe world are escaped through the knowledge of Christ, (2 Pet. 2:20);"Through thy precepts (saith David) I get understanding," what then?"thereforeIhateeveryfalseway,"(Ps.119:104);andagain,"Iesteemallthypreceptstoberight,"andwhatfollows?"Ihateeveryfalseway,"(v.128).First,therewasarightjudgmentinhisunderstanding,andthenceissuedahatredofsininhiswill.Forallthewolvesandtheleopards,yet(saithGod) "they shall not hurt nor destroy in allmy holymountain;"why so? "Because the earth shallbe full of theknowledgeof theLord,"(Isa.11:9);thatsavingknowledgeshouldturnthemintolambsandlittlechildren,andmakethemleaveofftheirbarbarousandinhumancruelty.Hencerepentance(whichincludesinitanhatredandrejectionofsin)isstiled μετάνοια, a transmentation or postmentation; because, when amancomestohimselfinarightunderstanding,hehatesandrejectssin.

2.Fromthewillitself:IfthatfollowtheunderstandinginturningtoGodasitssupremeend,andinembracingofChristastheonlyway,thenbynecessary consequence it must needs follow the understanding in therejectionofsinasthegreatobstacle;forifitfollownotherealso,itmustwaive its supreme end and the way thither, it must resolve upon ahappinesswithoutGodandChrist. If theunderstandingsay to thewill,There is no other cloud betwixt thee and the Father of lights, no otherdistance betwixt thee and the fountain of living waters, none but sinalone,surelythewillmustbiditbegoneforever.

3.Fromtheunderstanding,whichsorepresentssin,asthatthewilldothturnawayfromit,andthisitdoththreeways.

1.Theunderstandingdothrepresentsinasagrandevil;itsetsitforthasanataxyinman,rebellionagainstGod,spearsandnailstoJesusChrist,quench-coal to the Spirit of grace, blur and stain to the soul, groaningburthen on the back of the whole creation, venom and perfectquintessenceofall evils,a thingof suchmonstrousdeformities,as, if itdid appear in its ownprodigious shape,wouldnotbe toucheduponbyman;andhowcan thewill, beinga rational appetite,doatupon suchathing? Surely, upon it as such it cannot; wherefore sin, that itmay bewelcometothewill,coversitselfwithfig-leavesasAdam;itveilsitsfacelikeTamar;itpaintsandtireslikeJezabel;itdisguisesandfeignsitselfto

be another, like Jeroboam's wife; it courts and flatters to steal awayhearts,likeAbsalom;itcomeslikeAgrippaandBernice,withgreatpomp,in fancy of some apparent goodness. Offering itself to our Saviour, itwrapped up itself in all the glories of the world, nay, in themantle ofscripture, and angelical protection; coming to Adam, it held forth anapple,andpromisednolessthanagodhead:everithathalieandacheatinit.Henceitiscalledafalseway,(Psal.119:104),and רֶקֶׁש־תַּלֻעְּפ "theworkofa lie, (Prov. 11:18); there is in itκυβεία,a sleight,as incoggingdice,(Eph.4:14); itmakesevery sinnerbelieve thathe shallhave the castofhappiness, but coggs awayhis soul.This is thatdeceitfulness of sin, bywhichitinsinuatesitselfintothewill;butthisrightunderstandinghathacounterwork,itunleavesandunveilssin,itunpaintsandundressesit,itplucks off its false appearances and disguises, it disrobes it of all itspompsandfancy,itdiscoversthelieandcheatinit,andmakesitappearinitsownuglyhueandshamefulnakedness;Achan'ssinwaswraptupina Babylonish garment, but unclothe it, and it was an accursed thing;Saul's sin was covered over with sacrifices, but unveil it, and it waswitchcraft-like rebellion; Judas's sin about the precious ointment waspainted over with charity, but unpaint it, and it was arrant thievery;Paul's sin wore a cloak of zeal, but undress it, and it was bloodypersecution.This rightunderstandingplucks the lie outof sin'smouth,andthepaintofffromitsface,andalltherobesofapparentgoodnessofffromitsback,andsoconstrainsittogonakedbeforethewill,andtherebyit appearswhat it is,ἁμάρτωλοςἁμαρτία, sinning sin, (Rom. 7:13); תַעַר

םֶכְתַעָר theevilofevils,(Hos.10:15),altogetherevil,andnothingbutevil;and now how can the will embrace it as good?How can it choose butrejectitasevil?Now,ifever,shallsinbecrucified.Malefactorswerefirststripped,andthencrucified:sininitsattire,isakinginitsrobes,sittingontheheartasathrone;butsin,strippednakedbytheunderstanding,isamalefactorreadyforthecross,andtherethewillsurelynailit;"theyokeshall be destroyed because of the anointing," saith the Prophet, (Isa.10:27),Sinisayokeuponthewillfastenedtherebyalie,anappearanceof some false good, but the anointing, which is truth, (1 John 2:27),reveals the lie, and then off comes the yoke.Doth sin proffer aworld?ThisanointingisaninwardEcclesiastes,cryingout,"Allisvanity!"Dothit proffer honours, or riches, or pleasures?What for a soul, a Christ, aGod?Nocheatlikethat,saiththeanointing.Dothitpromisehappiness?

Youdobutflatterandlie,saiththeanointing;youhavenothingbutdeathand hell to bestow. Christ was manifested, ἴνα λύσῃ, that he mightdissolvetheworksofthedevil,thatis,sinsinmen,(1John3:8);andhedissolvesthembythisanointing.Sinisinunionwiththewill,becausesinis in composition with some seeming good; break the compositionbetweensinandtheseeminggood,andyoudissolvetheunionbetweensinandthewill.Theworldlyman'swillisinunionwithhissin,becausehissinisincompositionwiththeworld;breakthecompositionbyarightunderstanding,makehimindeedseethattheworldisbutσχῆμα,afigureorfashion,andrichesbutathingthatisnot;dissolvetheworldbyfaith,andinstantlythesinwilldropoutofhiswill,forsin,asmeresin,willnotdownwith thewill. If therefore thecompoundofapparentgoodnessbeonce broken by the understanding, the will must needs cast it out asaltogetherevil,becauseitisnoobjectcapableofitsembraces.

2.Theunderstandingdothrepresentsinas thedevil'swork.Shouldthedevilvisiblyappear,andoffertothecovetoushisbags,ortothedrunkardhis cups, surely they would hardly take them at his hands. WhereforeSatan transforms himself into many shapes, and puts on changes ofraiment that he may act invisible. But on the other hand, Christἀπεκδυσάμενος,spoils,or,moreproperly,unclotheshim,(Col.2:15);hespoiledhimmeritoriouslyonthecross,andunclotheshimefficaciouslyintheheartsofmen.Christwas soquickofunderstanding, thathe foundoutSataneveninPeter'stenderindulgence;andChristgivessuchatrueunderstandinguntotheheart,thatitseesSatanlurkingineverysin:Oh!says the trueunderstanding, there is a bloodydevil in all thymalice, ablasphemous devil in all thy profaneness, a lying devil in all thyhypocrisies,aprouddevilinallthyself-excellencies,adevilintheswinein all thy sensualities, and in every sin Satan stands at thy right hand.Nowwhenthedevilthusappearsinsin,surelythewillmustneedsturnawayfromit.

3. The understanding doth represent sin as the only obstacle ofhappiness.Theunderstandingviewstheall-blessedGodwithhisinfinitebowels,andtheall-preciousJesuswithhisinfinitemerits;itletsinsomeglimpses of glory, and takes as itwere a prospect of eternity; it travelsover the land of promise, and tastes themilk and honey of free grace

flowing there; and after all this, it cries out, Oh!my soul, nothing canhindertheefromallthesebutsin,norsinneither,unlessindulged;thisistheonlygulphbetweentheeandthyGod,theonlydistancebetweentheeandthysweetJesus,theonlybartotheheavenofglory,andtheonlyflawinthytitletothelandofpromise.Whentheunderstandingshewssintobesuchindeed,surelythewillcannotbutrejectit.

Thusthewill followstheunderstanding, in turningtoGodthesupremeend, in embracing Christ the only way, and in rejecting sin, the greatobstacle,whicharethethreegrandthingsinactualconversion.

NowhereIwouldhaveclosedupthispoint,butthattherearetwomainobjectionstobesolved.

Object.1.Thisthesisofthewill'sfollowingtheunderstanding,takesawaythenecessityofgraciousprinciplesinthewill.

Object.2.Thisthesisoverturnsthelibertyofthewill.

1.This thesis takesawaythenecessityofgraciousprinciples in thewill;whatneedofanythere,seeingthewillissogoodafollower.

AstothisIshallanswertwothings.

1. This thesis is so far from taking away the necessity of graciousprinciples in the will, that it discovers the way how those graciousprinciples come to be wrought there. It is in this case between theunderstandingandthosegraciousprinciples,as it isbetweenthebeamsof light and the accompanying heat: as heat comes down from the suninto the lower world in the vehicle of natural light, so holiness comesdown from the Sun of righteousness into the will in the vehicle ofsupernatural light. When the day dawns in the heart, the heart waxeswarmwith spiritual life; "Giveme understanding," saith David, "and Ishall keep thy law; yea, I shall keep it with my whole heart," (Psalm119:34).Why is he so earnest for understanding? Is the understandingall?Maynotthewillhangbackforallthat?No,givemeunderstanding,andIshallkeepthylaw;yea,Ishallkeepitwithmywholeheart:thatwillsetallmysoulinarightposturetowardsthelawofGod.

2.Notwithstandingthisthesis,thereisyetatreblenecessityofgraciousprinciplesinthewill;for,

1.Godcallsforthem.

2.Thewillitselfstandsinneedofthem.

3.Theperfectionofthenewcreaturecannotstandwithoutthem.

1.Godcalls for them;aboveall thingshecalls foraheart,apureheart,suchasworksoutthemixturesofcorruption;arightheart,suchas liesleveltotheruleofrighteousness;thishedesires;"hedesirestruthintheinward parts," (Psalm 51:6); this he delights in, "he hath pleasure inuprightness," (1 Chron. 29:17);where this is found, he passes bymanyinfirmities;"Ihaveeaten,"saithChrist,"myhoney-combwithmyhoney,wax and all, wax and all," (Cant. 5:1). Infirmities do not hinderacceptance; butwhere this iswanting,he sets ablackmarkuponmen,evenwhilsttheydothatwhichismateriallygood.AmaziahdidthatwhichwasrightinthesightoftheLord,butnotwithaperfectheart,(2Chron.25:2);thereisablackmarksetuponhimforwantofintegrity.Butnow,without gracious principles in the heart, how can the heart be right orpure? which way can God's call be answered, or his desire or delightattained?

2.Thewillitselfstandsinneedofthem.Thewilloffallenman,whatisitbutaveryshoalof inordinateaffections,awombofevilconcupiscence?Hereistheἐπιθυμίασυλλαβοῦσα,theconceivinglust,(James1:15);thatwhich teems out a generation of wickednesses. Here is an abyss, abottomless pit of evils, such as smokes and vomits up all manner ofabominations.Everycarnalhearthathinitaplagueofrottennesswhichis still starting from God, and an iron-sinew of rebellion which is stillcontradicting God; and how can this hell of lust in the will ever bequenched, but by the clean water? How can this deadly wound ofcorruptionthereeverbehealedbutbygraciousprinciples?

3. The perfection of the new creature cannot stand without them. Thenewcreatureisanewman,allovernew,newinitsdesiresaswellasinitsintellectuals;itisaperfectmaninChrist,perfectinallitsparts;ithatha

heartaswellasahead.Shouldthewillwantgraciousprinciples,thenewcreaturemustwantaheart,theoldheartwillnotservetheturn;thenewmanisbuthalfamanwithoutanewheart.Therewasputintothebreast-plate of judgment the urim and the thummim; that is, lights andperfections; both were in it, or else it had not been perfect. The fullsubstanceof this typewas only inChrist,whowas full of all grace andtruth;butthereisameasureofitineverytruechristian,whoputsonthebreast-plateoffaithandlove,(1Thess.5:8).Faithisakindofuriminhisunderstanding,andloveakindofthummiminhiswill;andbothtogethermake up his complete breast-plate. But if there were no graciousprinciplesinhiswill,heshouldhaveanurimwithoutathummim,lightinthemindwithoutintegrityintheheart;andbyconsequencehecouldbebutone-halfofachristian.

Object. 2. This thesis overturns the liberty of thewill; for if thewill bedetermined by the understanding, how is it free? and if free, howdetermined?

I answer; There are three things, which well weighed, give a perfectsolutiontothisobjection.

1.Thisobjectioncarriesinitagreatabsurdity.

2.Thisobjectionstandsuponafalsenotionofliberty.

3.Thisobjectionvanishesbythetruestatingofliberty.

1. This objection carries in it a great absurdity. If the will beingdetermined by the understanding lose its freedom, then it loseth itsfreedombyanadhesiontotherootofitsfreedom;anditcannotbefreeunlessitcanturnbrute,whichisagreatabsurdity.Youwillsay,Isthissoabsurd?Dothnot thewill turnbrute in closingwith sensual lusts? anddothnotthescripturecallmenbeastsuponthataccount?Ianswer,thatthewill inclosingwithitssensual lustsisbrutishastothematterof itschoice, but not as to the manner of it, because it hath a humanunderstanding, though corrupt, going before it; but if it can turn awayfrom the understanding, it can turn brute even as to themanner of itsacting;forthenitsacthathnounderstandingatallatthebottomofit,no

morethantheactofabeast,whichisveryabsurdinarationalappetite.

2. This objection stands upon a false notion of liberty, viz.: That thelibertyofthewilldothessentiallyconsistinan ἰσοῤῥοπίαorἁδιαφορία,inanequilibriumor indeterminate indifferency,whereby itmaywill ornotwillathing;forwhy,accordingtothisobjection,isthewillnotfree?Why,butbecauseitisdetermined?Andwhyisitnotfree,ifdetermined?Because its freedomdoth consist essentially in such an equilibrium, ascannotstandwithanydeterminationbutwhatismerelyfromitself.Nowthatthisisafalsenotionofliberty,dothappearmanyways:for,

3.Iflibertydoessentiallyconsistinsuchanindifferency,thenwhatshallwesaytoJesusChristonearth?Hadnothe,asman,alltheessentialsofliberty? Was not all his obedience perfectly free? And yet did not hishumanwill indeclinablyfollowhisdivine?Wasthereapossepeccareinthat spotless Lamb? Could that human nature, conceived by the HolyGhost,andinseparablyunitedtotheGodhead,couldthatalsotransgress?Surely, it couldnot. "Idonothingofmyself," saithChrist, (John8:28),nay,οὐ δύναμαι, "I candonothingofmyself," (John5:30),nothing; insuch perfect dependance was his human will upon his divine, not theshadowofanequilibriumthere,andyetthesubstanceofperfectliberty.

2.Iflibertydoessentiallyconsistinsuchanindifferency,whatsaywetotheblessedsaints inheaven?Havenottheyall theessentialsof liberty?Are those spirits made perfect in everything else but that? Is that thethingthatiswantinginheaven?No,surely;gloriouslibertycannotbutbethere,andyetwhatofanἀδιαφορία;thereGodisallinall,andthesaintscannot take off their eyes from him for ever; his will is perfectlytriumphantover theirs,and theirwill isperfectlydeterminedbyhis, sodetermined,asnottoglanceasidefromittoalleternity:andyet inthisdetermination liberty is not destroyed but perfected; the will is not instraitsorbonds,but ina sabbathof restand joy.Here isnothingofanequilibrium; that kind of liberty is somagnified on earth, that it shallneverbeglorifiedinheaven;andifitbenotglorifiedthere,sureitisnoessentialhere.

3.Iflibertydoessentiallyconsistinsuchanindifferency,thenhowshallthe divine prescience be salved?God knoweth all the free acts ofmen,

eventhethoughtsafaroff,fromthehightowerofhiseternity:butifthewillbeinequilibrio,itsacts,beforetheycomeintobeing,mustbemerecontingencies,andwithoutanydeterminateverityatallinthem,andhowthen are they knowable as certainties? To know contingencies ascertainties,istoerrandnottoknow.

4. If liberty do essentially consist in such an indifferency, then whatbecomes of divine providence? Providence hath a kingdom overmen'shearts. We find in scripture, God touching the heart, (1 Sam. 10:26);stirringup theheart, (2Chron.36:22);opening theheart, (Acts 16:14);inclining theheart, (1Kings8:58);and turning theheartwhithersoeverhe will, (Prov. 21:1). And after all this, is the will in equilibrio? If not,whereisthesupposedliberty?Ifso,whereisthedivineprovidence?Allits touching, stirring,opening, incliningand turning theheart, signifieslittle or nothing. Infinite wisdom and power seem to have posedthemselves inmakingsuchacreatureas theycannotgovern,orat leastnot governwithoutdestroying its faculties; the infiniteSpirithath thennothingtoruleoverbut thebrutalworld,andtherational is lostoutofhisdominions;menmustsubsistlikecreatures,andyetmayactasgods;theirbeingiswithintherealmofprovidence,andtheiractingwithoutit.Inaword;whenwereadofGodoverall,wemusteverexcepttherationalcreature.Wherefore,thatisnotruenotionofliberty,whichissooppositetothesceptreofdivineprovidence.

5.Ishalladdbutonethingmore.Everymanisbornunderafuturitionofalltheactswhichhewillproduce,orelsethoseactsshouldbepresentintime,whichneverwerefuture,whichisimpossible;andeveryfuturitionimpliesinitanecessityofimmutability,orelsethatwhichisfuturemightcease tobesuchwithoutcoming intoactualbeing,which is impossible:henceitappears,thathumanlibertydothwellconsistwithanecessityofimmutability;nay, it cannot standwithout: takeawayallnecessity, andyoutakeawayallfuturition;takeawayallfuturition,andyoutakeawayallthefreeactsofthecreature;forthosefreeactscouldnotbeacts,muchless free acts, in time, unless they were future before; and future theycould not be without such a necessity: therefore, liberum andnecessariummay, nay,must stand together; and if so, thewillmay bedeterminedbytheunderstanding,andyetbefreewithoutanequilibrium,

and by consequence, an equilibrium is not essential to its liberty. Thisfalsenotionof libertymaintained,upholds theobjection,butdissolved,breaksthesameinpieces.

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; andphysical,astothatwhichmaybedone,defacto.Godisperfectlyfreebothways; ethically, because under no law but the perfection of his ownnature, and physically, because Almighty. Man is not ethically free,becauseunderalaw;noryetaltogetherphysicallyfree,forsomethingshecannotdo, ifhenever somuchwill thedoing thereof,because theyarenotwithinhispower.Libertas,asthelearnedCamerohathit,estfacultasfaciendi quod libet, or more largely, facultas quâ quis tantum possitquantum velit, tantúmque velit quantum esse volendum judicavit; It isthatfacultyinman,whereby,withinhisownsphere,hecandoasmuchashewills,andwillasmuchas inhisunderstandinghejudgesfit tobewilled.Now that this is a rightdefinitionofhuman libertydothappearthreeways.

1.Itisbottomeduponscripture.

2.Itiscommensuratetothenatureofthething.

3.Itisproportionabletoboththeactsofthewill.

1. It is bottomed upon scripture. In scripture there are variousexpressions touching liberty, congruous to the several parts of thisdefinition.Inthedefinitionlibertyisafacultyofdoing,andinscriptureitisahavingathinginourpower,(Acts5:4);orinthepowerofourhand,(Gen.31:29).Inthedefinitionitisafacultyofdoingasmuchaswewill;andinscriptureitisadoingaccordingtoourwill,(Dan.11:36),orallthatis inourheart, (2Sam.7:3). Inthedefinition it isapowerofwillingasmuchasinourunderstandingwejudgefittobewilled;andinscriptureitisdoingwhatisrightinourowneyes,(Judg.17:6),orwhatseemethgoodand meet unto us, (Jer. 26:14). Thus all the definition is founded onscripture.

2.Thisdefinitioniscommensuratetothenatureofliberty.Whatisliberty

inmaninthefullcompassofit,butthatwherebyhebecomesκύριοςτηςπράξεωςαὐτοῦ,lordofhisownact,andsuchhetrulyis,whenwithinhisown line he can do as much as he will, and will as much as in hisunderstanding is fit to be willed. When the scripture paints out thatgloriousτὸαὐτεξούσιον,orsupremelibertyinGod,whatdothitsay,butthat "he worketh all things according to the counsel of his own will,"(Eph.1:11),and"dothwhathepleasethinheavenandearth,"(Ps.135:6).Whereforeifamancanworkaccordingtothecounselofhiswill,anddowhathepleasethwithinhisownsphere,hemustneedsbetrulyfree;andsomuchisallowedbythisdefinition.

3.Thisdefinition isproportionable toboththeactsof thewill.There isactus imperatus, an act commanded by the will, such as speaking orwalking, or the like; there is actus elicitus, an act produced in thewill,such is the act ofwilling.Now quoad actum imperatum, the definitionsays,thatamancandoasmuchashewills;andquoadactumelicitum,itsays,thathecanwillasmuchashejudgesfittobewilled.Thesetwoactsmustbecarefullydistinguished,forthewillisnotalikefreeinboth:astotheimperateact,thewill isthemistressandcommandressmandressofthat,proceedsfromit,permodumimperii,anditistrulysaidtobedonequiavolumus;but,astotheelicitact,thewillisnotproperlythemistressorcommandressof that, thatproceedsnot fromit,permodumimperii,forthenitshouldbeactusimperatus,ratherthanelicitus;neithercanwebesaidtrulytowillquiavolumus,forsothesameactofwillingshouldbethecauseofitself:whereforethelibertyofthewill,astotheactofwilling,doth not consist in a self-motion, for the will doth notmove itself. TowhichpurposeIshallquotetwotestimonies,oneoutofCamero;"Nullamera potentia semetipsam propellit in actum; quicquid enim ejusmodiest, id inactuessenecesseest.Voluntasautem(idest,volendifacultas)merapotentiaest;ergònonpotest semetipsamexcitareadagendum:sienim hoc facit, facit per aliquem actum; at quod est inmera potentia,illud non agit." And again: "Non potest dici quæ sit voluntatis seipsamdeterminantisactio;nonestvolitio ipsa,estenimvolitio ipse terminus;ergononipsadetermination."AnotheroutoftheFrenchdivines,intheirTheses Salmurienses: "Nulla potentia sesemet educit in actum; sensusmoventur à rebus sensibilibus, phantasia à phantasmatibus, intellectusab objectis intellectualibus, locomotiva à voluntate, voluntas quîpote à

seipsa?"Andindeed, if thewilldomoveitself totheactofwilling,then(becauseitcannotmoveitself,asquiescent)itmustmoveitselfbysomeact, and what is that act but an act of willing? Therefore, by an act ofwillingitmovesitselftoanactofwilling,whichisveryabsurd.Whereforethewillisfreeintheactofwilling,notinrespectofitsself-motion,butinrespectof its lubencyandspontaneity;what itwills, itdoth incoactivelywillaccordingtothedictateoftheunderstanding.Nowthisbeingthetruenatureofliberty,thedeterminationofthewillbytheunderstandingdothnot overthrow it; for (notwithstanding this determination)man is freestill,becausehecan,withinhisownsphere,doasmuchashewills,andwillasmuchashe judges fit tobewilled.Hiswill is free,because in itsimperateacts it commandswhat itpleases,and in itselicitacts, itwillswhat it wills spontaneously, according to the dictate of theunderstanding; therefore the determination of the will by theunderstandingdothnotatalldestroythenatureofliberty.

Thus,passingoverthesecondquery,Iproceedtothethird.

Query 3.Whether thework of conversion bewrought in an irresistibleway?

Iamfortheaffirmativeinarightsense.Aworkmaybesaidtobedoneirresistibly twoways; eitherwhen there isno resistance at all: thus theApostlesaith,"Yehavekilledthejust,andhedothnotresistyou,"(Jam.5:6);thatis,notresistatall;orelsewhenthereisnosuchresistanceastoimpedethework;thustheywerenotabletoresistthewisdomandspiritofStephen, (Acts6:10): there isan irresistibility;butwhat,withoutanyresistanceatall?No,theydisputedagainsthimwithmightandmain,butbecause their disputes could not impede his work in propagating theGospel, therefore it is said, that theywerenot able to resisthim.Thus,whenIsaythatconversioniswroughtinanirresistibleway,Imeannot,thatthereisnoresistanceatall,forevenintheregenerate,thereisfleshlustingagainstthespirit, theoldmanandthenewstruggle inthesamefaculties,likeEsauandJacobinthesamewomb;butImean,thatthereisnosuchresistanceas to impedetheworkofconversion."Inmeekness,"saith the apostle, "instructing those that oppose themselves, ifperadventure God will give them repentance," (2 Tim. 2:25); here is aresistance,butforallthat,theworkwillbedone,ifGodgiverepentance:

"Hewenton,"saiththeprophet,"frowardlyinthewayofhisheart,"butwhatsaithGod?"Ihaveseenhiswaysandwillhealhim,"(Isai.57:17,18):herewasagreatresistance,butforallthat,Godwillhealhim.Godworksconversion in such an insuperable way, that, notwithstanding all theoppositionmade thereunto, it doth infallibly come to pass. Now this Ishall endeavour todemonstrate first, ingeneral, and then inparticular,withrespecttothetwoinstantsofconversion.

1.Ishalldemonstrateitingeneral,andthatbytheseargumentstaken,

1.FromGod'selection.Hehathchosensomebeforethefoundationoftheworld,chosenthemtoholinessastheway,(Eph.1:4);andchosenthemtosalvationastheend,(2Thess.2:13).Butifconversionbenotwroughtin an insuperable way, how doth the foundation of God stand sure, (2Tim. 2:19)? How is that golden chain kept entire, "Whom he didpredestinate, them he called: whom he called, them he justified andglorified," (Rom. 8:30)? were not these called ones, who havepredestination going before them, and justification and glorificationcomingafterthem,calledinaninsuperableway?Ifnot,thechaincannothold together. The apostle makes a plain difference between men; heopposesthoseoftheelectionofgracetotheοἱλοιποὶ,whowereblinded,(Rom.11:7);andthoseonwhomGodwillhavemercy,tothosewhomhehardens, (Rom.9:18).But ifconversionbenot irresistiblywrought, thisdifferencefalls totheground;thoseof theelectionmaybeblinded,andthoseonwhomGodhathmercy,maybehardenedaswellasothers:formypartIshouldassoonbelievethatalittlechildmayputuphisfingerandrollaboutthespheres,asthatthewillofmanmaystayorturnasidetheinfluencesofelectinggrace.

2.FromChrist'sredemption.Ifweconsiderthepreciousnessofhisblood,surelyhemusthaveabody;everylittleseedinnaturehathabodygiventoit,andtheSonofGodsowinghisbloodandlife,cannotwantone:ifweconsiderthepromiseofGod,surelyhemusthaveaseed,(Isa.53:10);andwhatelse is the fulnessof theGentiles,and theconversionof theJews,but this promised seed? But if grace be notwrought in an insuperableway,Christmightsowhisbloodandlifeinawonderfulpassion,andyethavenobodyspringingoutof it;nay,Godmightengagehimself in thepromiseofaseed,andyetnothingatallcomeofit;ifthegraceofGodbe

resistible, leavemustbeaskedofman'swill, thatChrist'sbloodmaybefruitful,andGod'spromisefaithful.

3.FromtheSpirit'swork.ThethreegloriouspersonsinthesacredTrinityshowforththemselvesinthreegloriousworks;theFatherhathaspecialshine in creation, the Son in redemption, and the Holy Spirit insanctification.InthefirstworkwehaveGodintheworld;inthesecond,Godintheflesh;andinthethird,Godintheheart,orspirit.WhenGodcame forth in creation, Oh! what a heaven and earth full of admirablecreatures, and harmonies, issued forth! When God came in the flesh,whatoutbreakingsofglorywerethere?Whatsparklingsof theDeity, inmiracles, upon the bodies of men? The blind received their sight, thelamewalked,theleperswerecleansed,thedeafdidhear,thedeadwereraised,andthedevilswereejected,withpower:andwhenGodcomesintheheartorspirit,whatplantingofanewheavenandanewearth?Howmuch of glory and spiritual miracle breaks forth in the souls of men?Evenherealsotheblindreceivetheirsight,thelamewalk,thelepersarecleansed,thedeafhear,thedeadareraised,andthedeviliscastoutwithpower.Thevery samemiracleswhichChrist in the flesh,diddoon thebodies of men, in a visible manner; the very same doth Christ, in thespirit,doonthesoulsofmen,inaspiritualway.Thisistheproperworkof the Spirit, to sanctify men's hearts; the Spirit doth not appearanywhere inall theworldsomuchas ina truesaint.Look intoagodlyman'sunderstanding, there is thespiritof revelation; look intohiswill,thereisthespiritofholiness;lookintohisaffections,thereisthespiritofloveand joy; look intohisconscience, there is thespiritof consolation;look into his prayers, there is the spirit of supplication; look into hisconversation,thereisthespiritofmeeknessandallrighteousness.ThustheHolySpiritshowsforthitsglory,andflowsinmenasriversoflivingwater:andthisgloryandout-flowingissoprecious,thatbeforeitcame,in esse, according to the richmeasuresof gospel-grace, it is saidof theeternalSpirit,οὕπωἦνΠνεῦμαἅγιον,"theHolySpiritwasnotyet,"John7:39);asiftheSpirit'sflowinginmenwereakindofsecondbeingtoit.But now, after all this, if conversion be not wrought in an insuperableway,theHolySpiritmaybebarredoutofeveryheart,andthenhowshallhisworkbedone?Where shallhis gloryand spiritualmiracles appear?TheFatherhathaworldtoappearin,theSonhathfleshtotabernaclein,

butpossibly theHolySpirit cangetneveraheart to inhabit in,neveratempletofillwithhisglory;theHolySpiritwouldtabernaclewithmen,butwhatiftheironsinewinthewillnotcomeout?Whatifthestoneintheheartwillnotbreak?ThentheHolySpiritisrobbedofhisglory.Butisthissostrangeathing?willyousay.WhatsaithholyStephen?"Yestiff-necked and uncircumcised in heart and ears, you do always resist theHolyGhost;asyourfathersdid,sodoye,"(Acts7:51).TowhichIanswer;ThattheSpiritmaybesaidtoberesistedtwoways;eitherasitisintheexternalministry,orasitcomesintheinternaloperations.Itmaybesaidtoberesistedintheexternalministry:"Hethatdespisethyoudespisethme,"saithChrist,(Luke10:16)."Hethatdespiseth,despisethnotmanbutGod," saith the apostle, (1 Thess. 4:8).When, therefore, it is said, thattheyresistedtheHolyGhost,themeaningisnot,thattheyresistedhimasto his internal operations, but that they resisted him as to the externalministry. This appears by the context, for they resisted him as theirfathersdid, (v.51),andhowwas that?Thenextverse tellsus;whichoftheprophetshavenotyourfatherspersecuted,(v.52)?TheirresistanceoftheSpiritwasinpersecutionoftheprophets.Butyouwillsay,mighttheynotalsoresisthimastohisinternaloperations?Ianswer,somuchdothnotappearinthetext;buthowever,theinternaloperationsoftheSpiritaretwofold;somearefortheproductionofcommongraces,somefortheproductionofsavinggraces,suchasthenewheartandnewspirit.Now,iftheHolyGhostmayberesistedastotheformeroperations,yetitcannotastothelatter;forintheseittakesawaytheheartofstone,theresistingprinciple,andgivesaheartoffleshcapableofdivineimpressions.

4.Goddothinsuperablyremovetheobstaclesofconversion.What,isthymind dark, nay, darkness itself? God can command the light out ofdarkness,andshineintotheheart,(2Cor.4:6).Isthineeardeaf?HecansayEphatha to it, and seal instruction, (Job33:16). Is thinehearthardandstony?Hecantakeawaythestonyheart,andintheroomofitgiveaheartofflesh,(Ezek.36:26).IsthyheartbarredandshutupagainstGod?He can open it aswell as Lydia's, (Acts 16:14); he opens andnone canshut,(Rev.3:7).Doththywillhangback?Hecandrawthee,(John,6:44);and reveal such day of power upon thy heart as shall make thee trulywilling,(Ps.110:3).Dostthougoonfrowardlyinthewayofthyheart?Yethecanseethywayandheal thee, (Isa.57:17,18).Dost thouopposethe

preciousgospel?Yetperadventurehewillgive theerepentance, (2Tim.2:25).Whatevertheobstaclebe,hecanremoveit,hecancastdownπᾶνὕψωμα,everyheightintheheart,(2Cor.10:5);andthenwhatobstaclescan remain? Now if God do insuperably remove the obstacles ofconversion,thenhedothinsuperablyproducetheworkofconversion.

5.IfGoddonotworkconversioninaninsuperableway,thenwhatdothhe produce towards it but a mere posse convertere? According to theRemonstrants' doctrine, he doth not infuse habits or vital principles ofgrace,neitherwilltheyinplaindirecttermsassert,thathedothproduceactual conversion; what, then, doth he produce towards it, but amereposse convertere? and is not a posse peccare from him also?"Voluntatem,"saytheRemonstrants,"comitaturproprietasinseparabilis,quam libertatem vocamus, à qua voluntas dicitur esse potentia, quæpositis omnibus prærequisitis ad agendum necessariis, potest velle etnolle,autvelleetnonvelle."Andagain:"Semperetinomnistatuhujusvitæ, ubi legislatio, præmiorum promissio, pœnarum interminatio,hortationes, preces et similia locum habent, voluit Deus libertatemvoluntati adesse,quâobjectumad intellectumonstratumvellepotest etnolle,autvelleetnonvelle."Surelyifthenatureandinseparablepropertyof thewill be such, and suchby thewill ofGod, then, according to theRemonstrants' doctrine, a posse peccare is from God as the author ofnature,aswellasaposseconvertereisfromhimastheauthorofgrace;and by consequence it follows, that he doth act as far towardstransgression, as towards conversion.No, bynomeans,will you say, itcannotbe;forGodbyhiscommands,promises,andtheSpirit'smotions,dothpromoteconversion;butbyhisprohibitions, threatenings,andtheSpirit's counter-motions, dothbeat back transgression.Verywell: thesethingsshewthatGod'sactingstouchingconversionandtransgressionarenotthesameastothemanner;nevertheless,theystillremainthesameasto the terminus or product: for, after all the commands, promises, andmotionstowardsconversion,stilltheterminusorproductisbutaposseconvertere; and,notwithstandingall theprohibitions, threatenings, andmotionsagainsttransgressions,stillthereistheterminusorproductofapossepeccare;andbyconsequence,heactsasfartowardstransgressionas towards conversion. Will you yet reply, that God gives a posseconvertere, andwithout thisman couldnot convert, andwhenhedoth

actuallyconvert,Godconcursthereunto?Ianswer;that,accordingtotheRemonstrants'doctrine,Godgivesapossepeccarealso;andwithoutthis,man could not sin; andwhen he doth actually sin, God concurs to thematerialactthereof;andwhere,then,isthedifference?Bythedoctrineofresistiblegrace,Godseemstoactasfartowardstransgressionastowardsconversion.

6.IfGoddonotworkconversioninaninsuperableway,thenheworksitinadependentway,puttingman'swillinequilibrio,asitwereinanevenbalance,thatitmayturnornotturntoGod,adplacitum.Nowthatthislast isnoneofGod'smethod,clearlyappears,becauseGod(asbeseemshis infinite wisdom) works conversion in such a way, as is mostdepressiveofthecreature,andexaltativeofhimself;theman(whomheindeedconverts)dothlickthedust;thefountainofbloodinhisnatureisbroken up, and the superfluity of naughtiness in his life set in orderbeforehim;hefallsdowninself-abhorrencies,andcannotdenybutthatheisabeastinhissensualsins,andadevilinhisspiritual;heperceiveshis spiritual poverty to be extreme; somany thousand talents owing todivinejustice,andnothingatalltopay;ashamefulnakednessinhissoul,and not a rag of righteousness to cover it: as a wretched half-damnedcreature down he goes to the brink of hell, and from thence he hath aprospectofheaven;downhegoes intotheabyssofhisownnullity,andfrom thence hath some glimpses of Christ's allness. His first breath ofspirituallifeisagroaningundertheweightofsin:oh!theintimateloveofsin,sayshe,itwillneverout,unlessmyheartbebrokenalltopieces;oh!the obdurate stone inmyheart, it cannot bemollified but byAlmightyGrace;oh!mydeadheart,nothingcanquickenitbutaresurrection;oh!mynothingnessinspirituals,theremustbeacreation,orIshallneverbeanything;oh!themiserabledown-cast,whenIfellfromGodintomyself,I cannevergetupagainunless Ibeunhingedandunselved,unless theSpiritliftmeupoutofmyownInessandegoity;oh!thatIwereonceoutofmyowncarnalreason,andinthelightoflife,thatIwereonceoutofmineownrebelliouswill,andinthewillofGod:ifeverI live, it isnotIbutChristinme,ifeverIlabour,isitnotIbutgraceinme;Icanwritean[I] upon nothing but my sins; if ever I be true to God, it is the holyanointing; if ever I be willing, it is the day of God's power. Oh! thecrossbars in my perverse heart, none can shoot them back but the

Almighty fingers; oh! theplagueof apostacy inmy lyingheart,nothingcanhealitbuttheholyunction;ifGoddonotwritehislawinmyheart,therewill benothingbutwickedness there; if hedonot letdown someholyfireintomyaffections,therewillbenothingbutearththere.Fleshisgrass,andGodglory;mannothing,andgraceall;God'smercyisall,andthe willer or runner nothing; God's increase is all, and the planter orwaterer nothing. Thus in conversion all glorying is cut off, and pridestained;God, as aGod, is veryhighuponhis throneof free grace; andman,asman,very lowuponthedunghillofhisownbaseness: the littleones enter into the land of promise, the poor are evangelized, the drywildernessgapesfordistillationsofgrace,thepoorweepingsoul(whichbears the precious seed of self-nothingness, andmourns after a supplyfrom free grace alone) shall be sureof the sheaf of comfort at last.Butnow ifGod, inworking conversion,dothonlyput thewill in equilibrio,whether itwill turnornot, then themethod isquiteanother thing:Lienot,Oman,uponthyface,shakeoffthedustofcreature-weakness,talknomoreofthypovertyandwretchedness,crynotoutforaresurrectionorcreation,troublenottheAlmightySpiritandgrace,allisinthineownpower already: will, and live for ever in the sweat of thine ownimprovements;nill,andall thepowerofgracecannotchangethee;will,and take the crown of thy self-differencing glory; nill, and all thebreathings and inspirations of the Holy Spirit must fly away from thebirth and from the womb. Adam left thee in the common mass—Godgivestheethecommongrace;butthou,Oman,mustmakethyselfdifferfromothersbya rightuseof that gracewhich theyneglect.Beatævitæfirmamentumestsibifidere;trustinthyownheart,thywayisinthyself;thywill isthegreatumpire,whetherthouwiltbeGod'sornot.Afterallthe suasions of precepts and promises, after creating and quickeninggracehathdoneitsutmost,afterthelivingSpirithathtriedtowritethelawinthee,shallallthisbesomethingornothing?Shallthenewcreaturecome forth or not? Which shall abide in thy heart, law or lust? Thouthyself must determine the business. God made the heart and all thewheelstherein,butthemotionisthineown;Christhathallthepowerinheavenandearth,buttheactual turnis inthineownhandalone.Thus,according to this doctrine,man is exalted, andGod is abased, free-willhath the throne, and free grace waits upon her. Man in his firsttrangressionwouldhavebeenaGodinhisunderstanding,andnowinhis

conversionhebecomesoneinhiswill,turningthescaleofgraceonewayorother,ashepleaseth.

2.HavingprovedingeneralthatGodworksconversioninaninsuperableway,Iproceedtoproveitinparticularwithrespecttothetwoinstantsofconversion.

1.Astothefirstinstant,Godworksthehabitsorprinciplesofgraceinaninsuperableway;andtomakethisappear.

1.Letuscompare themwith theRemonstrant'sposseconvertere.They,because they would own somewhat more than mere moral grace inregeneration,tellus,potentiamcredendianteomniaconferridicimusperirresistibilem gratiam. Now if the posse convertere be wrought in aninsuperableway,whyshouldnot thehabitsorprinciplesofgracebe sowrought?Howisthewill'slibertyimpeachedbytheonemorethanbytheother?Whichwaycanthewillresisttheinfusionoftheonemorethanofthe other? I know no difference between them as to these things:wherefore, supposing what I have proved before, that there are suchhabitsofgrace,itfollowsthattheyarewroughtinaninsuperableway.

2.Thereisinman'ssoulanobedientialcapacitytoreceivethehabitsorprinciples of grace; there is a capacity, and thereforeGod,who fills allthings, can till it; there is an obediential capacity, and therefore God,whenever he fills it, fills it in an insuperable way: for this obedientialcapacity is no other than that, whereby the soul, as to the receiving ofgraciousprinciples,standsinobediencetoGod'spower,andasitstandsin obedience to God's power, it cannot resist. To have an obedientialcapacityandnotstandinobediencetoGod'spower,isonecontradiction,and to stand in obedience toGod's power and yet to resist, is another:wherefore the soul receiving gracious principles from God in itsobedientialcapacity,receivestheminsuchawayasexcludesresistance.Addhereunto,thatiftheinfusionofgraciousprinciplescanbehindered;then itmustbehindredeitherby thehabitualpravityof thesoul,orbythesinfulactofthewill;butneitherofthesecandoit:notthehabitualpravityofthesoul,forthenitshouldhinderalwaysandinallpersons;foritisinall,andwhilstitisthere,ithinders,andwhilstithinders,itcannotbe removed, because there is no otherway of removing it but by those

graciousprinciples;andbyconsequence, thereshouldbenocapacityatallinthesoultoreceivegraciousprinciples;noryetcanthesinfulactofthewillhinder it, for thewilldothnotreceivegraciousprinciplesby itsact,andthosewhichitdothnotreceivebyitsact,itcannotrefusebyitsact;but it receives them in its obediential capacity, and therefore in aninsuperableway.

3. The covenant of grace evidences this to us. I shall instance in twofamousplaces; theone is that, "Anewheartwill I give you, andanewspiritwill Iputwithinyou, Iwill takeaway thestonyheartoutofyourflesh,andgiveyouaheartof flesh;IwillputmySpiritwithinyou,andcauseyoutowalkinmystatutes,"(Ezek.36:26,27).Theotheristhat,"Iwillputmylawsintheirinwardparts,andwritethemintheirhearts,andwill be their God, and they shall be my people," (Jer. 31:33). Thesepromisesdomostsignallysetforththeproductionofgraciousprinciples:hereistheprinciplesthemselves,—anewheartandanewspirit;hereistheprincipalefficientofthem,—theHolySpiritofGod;hereisaremotionof theobstaclesunto them,—the takingaway theheartof stone;here isthenext immediatecapacityofreceivingthem,—aheartofflesh;hereistheway ormanner of producing them,—awriting the law in the heart;here is the effectual fruitfulness of them,—a causing to walk in God'sstatutes;andhereisthecrownorgloryofall,—GodwillbetheirGod,andtheyhispeople.Now,whenthereisaworker,suchastheAlmightySpirit;aremotionoftheobstacles,suchasthestoneofhardness;animmediatecapacity,suchasaheartofflesh;awayofworking,suchastheintimateimpression of truth; a fruit proceeding, such as obedience to God'sstatutes;andacrownofall,suchasaninterestinGod;howcanthegracebelessthaninsuperable?Youwillsay,thesepromiseswerenotmadetothe Gentiles, but to the Jews; and not to any singular persons amongthem,buttothewholenation.Ianswer;ThesepromisesextendnotonlytotheJews,buttotheGentiles;forthesearepromisesofgracefoundedinChrist,andinChrist,JewandGentileareallone,(Gal.3:28);soone,that the Gentiles are of the same body, and partakers of the promise,(Eph.3:6).Indeed,beforethemiddlewallofpartitionwasbrokendown,theywerestrangers fromthecovenantofpromise;but thatbeinggone,they are fellow-heirs, partaking of the root and fatness of the olive.NeitherdothesepromisesextendtoallthenationoftheJews,buttothe

trueIsrael,theelectpeopleofGod,whethertheybeJewsorGentiles;forinthemonlyarethesepromisesfulfilled.HadthesebeenmadetoalltheJews,thetrueGodwouldhavefulfilledthemineveryJew.Youwillsay,No,God'struthdothnotexactsuchaperformance,forhepromisedtodothesethingsnotabsolutely,butconditionally,soasmendidnotresisttheoperationsofhisgrace.Ianswer;IfGodonlypromisethesethingsshallbedone, soasmendonot resist, then thesepromises run thus:—If thystonyheartdonotresist,Iwillgivetheeaheartofflesh;ifthyoldheartdonotresist,Iwillgivetheeanewone;ifthyownspiritdonotresist,IwillgivetheemySpirit;andifthelawofsindonotresist,Iwillgivemylawsintothyheart.Whichinterpretationdothutterlyevacuatethegloryandpowerofthesepromises;fortobesurethatstone,thatoldheart,thatspirit of our own, that law of sin in us, will, what it can, resist theoperationsofgrace.Youwillsay,Godgivesuntoman,aposseconvertere,a supernatural faculty whereby he is able to turn unto God. Now Godpromisestodothesethings,notsoasmenintheirmerenaturalsdonotresist, but so as men furnished with that supernatural power do notresist.Ianswer;twothingsoverthrowthisinterpretation.

1. In the text itself there is not a tittle of such a condition of non-resistancy,norof sucha supernaturalpowerof conversion;nay,on thecontrary, insteadof theconditionofnon-resistancy, itspeaksofastonyheart, which is a principle of resistancy, to be removed; instead of asupernatural power of conversion, it implies an old heart, which ispowerlessinthethingsofGod,tobemadenew.

2. If God promise to do these things so as men, furnished withsupernatural power of conversion, do not resist, then there is such asupernaturalpowerinmenbeforethesethingsbewroughtinthem,thatis,beforetherebeaneworsoftheart,whilsttheheartisoldandstony,thereissuchasupernaturalpowerinthem,whichassertionis,asItakeit.

1.Againstscripture;thatdividesallmenintotworanks,theyarecleanorunclean,newcreaturesorold,spiritualmenbornoftheSpirit,ornaturalmenbornoftheflesh;butthisassertionushersinamiddlesortofmen,suchashangbyaposseconvertere,betweennatureandgrace;withthenaturalmantheyhaveanoldstonyheart,andwiththespiritualmanthey

haveanewsupernaturalpower; in the frameof theirheart theyarenobetter than natural, and in their supernatural power they are little lessthanspiritual.

2.Itisagainstreason.Allpowersintherationalsoulflowoutoflife;thepower of knowing and embracing natural good things flows out of thenaturallifeofthesoul;andthepowerofbelievingandreceivingspiritualgood things flows out of the supernatural life of the soul; but thisassertionsupposesasupernaturalpowerofconversion,withoutanyvitalroot; nothing of a newheart or spirit, and yet a supernatural power ofconversion: wherefore rejecting these interpretations, I conclude thatthose promises import the production of gracious principles in aninsuperableway.

4. The production of gracious principles is in scripture set out in suchglorioustitlesasdoimportinsuperablegrace:itisacreation,(Eph.2:10);it isageneration,(James1:18): it isaresurrection,(Eph.2:5,6); it isatraction, (John 4:44); it is an opening of the heart, (Acts 16:14); it is atranslation into Christ's kingdom, (Col. 1:13). Now if this be notinsuperablegrace,thentheremaybeacreationonGod'spartandnonewcreatureonman's;agenerationonGod'spart,andnochildofgraceonman's;aresurrectiononGod'spart,andnothingquickenedonman's;atraction on God's part, and nothing coming on man's; an opening onGod'spart,andallshutonman's;andatranslationonGod'spart,andnoremoveatallonman's;andwhythenshouldsuchstatelynamesofpowerbe set on the head of resistible grace? You will say, all these are butmetaphors;verywell,butmetaphorsaremetaphors,thatis,theycarryinthemsome imageor resemblanceof the things themselves,but there isnot the least shadowof likenessor similitudebetween these thingsandresistible grace.What shadowof creation in thatwhich a creaturemayfrustrate? What of generation in that which produces nothing at all?Whatofresurrectionwhenthedeadneednotrise?Whatoftractionwhenthere isnocomingupon it?Whatofopeningwhenthere isaheartstillshutup?Whatof translationwhenthere isnoremoveby it?Takeawaytheinfallibleefficacyofgrace,anditcanbenoneofallthese,no,notsomuchasmetaphorically,becauseithathnoprintoflikenessthereunto.

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 gospelcomes in power and in the Holy Ghost, (1 Thes. 1:5); and in thedemonstrationoftheSpiritandpower,(1Cor.2:4);thereispowerinit,nay, excellency of power, (2 Cor. 4:7); nay, ὑπερβάλλον μέγεθος,exceedinggreatnessofpower, andἐνέργεια τῆςκράτους τῆς ἰσχύος theworkingof themightofpower, suchasraisedupJesusChrist fromthedead,(Eph.1:19,20).Theentirewordsrunthus:"Whatistheexceedinggreatnessofhispowertowardsuswhobelieve,accordingtotheworkingofhismightypower,whichhewroughtinChristwhenheraisedhimfromthe dead: the apostle here doth not only denote God's power towardsbelievers, but also God's power in making them such. As there isexceeding greatness of power towards believers, so those believers didbelieve"accordingtotheworkingofhismightypower,suchasraisedupChristfromthedead."Everywayabeliever,infieri,and,infactoesse,issurroundedwithpowerandexcellentgreatnessofpower;Oh!whatrareeloquence!What high strains are here? Toomuch and too high, in allreason,forresistiblegrace:iftheweaknessofGodbestrongerthanman,surely the power of God in its might and excellency, put forth for theproduction of gracious principles, cannot be resisted and overcome byhim.

6.TheheartwhichhathgraciousprinciplesinitisGod'stabernacle,andallGod'stabernacleshavebeenbuiltinasureway,suchascannotfailoftheeffect.God,besidesthenaturaltabernacleofhiseternity,hath,inhiscondescendinggracebeenpleasedtohavethreetabernaclesbuiltforhim:first he had a worldly tabernacle or sanctuary, (Heb. 9:1), and thenἐσκήνωσε,hetabernacledinourflesh,(John1:14);andlastofall,hehathatabernacleintheheartsofmen,asanctuary, םֶכֹותְּב inthemidstofthem,thatis, inthemidstoftheirhearts,(Ezek.37:26):theheart,whichhathgraciousprinciplesinit,isGod'stabernacle:HenceGodsays,ἐνοικήσω,"Iwill indwell in them,"(2Cor.6:16).NowGodhimselfundertookthatall these tabernacles should be built: as for the first, God took care tohaveitmadeexactlytoapin;asforthesecond,Godengagedthatavirginshould conceive andbring forth Immanuel; as for the third,Godbindshimself, in apromise, to raiseup the tabernacleofDavid, (Amos9:11),thatis,toconverttheGentiles,forsoitisinterpreted,(Acts15:14,15,16.)NewcreaturesarethetabernacleofDavid;thereisDavid,themanafter

God'sownheart;thereChrist,thetrueDavid,dwellsintheheartbyfaithandlove.Again,Godsays,"Iwillsetmysanctuaryinthemidstofthem,"(Ezek.37:26),thatis,Iwillbymysanctifyinggraceturntheirheartsintoaholyplaceformyownhabitation.Moreover,allthetabernaclesofGodhavebeenmadeinasureway,becausetheyhavebeenmadethroughtheover-shadowingpresenceoftheHolySpirit.Asforthefirst,themaster-workmanofitwasBezaleel,aman(ashisnameimports)intheshadowofGod,filledfulloftheSpiritofGod,inallwisdomforthedoingofthework.As for the second, there is aBezaleel, too; theHolyGhost comesupon,andthepowerofthehighestovershadowstheblessedvirgin,andsotheholything,thepurefleshofChrist,wasformedinherwomb,(Luke1:35).Andasforthethird,thereBezaleelagain;theythatdwell ֹוּלצּב inhisshadow shall return, (Hos. 14:7); theHolyGhost comes upon the soul,and the power of free grace overshadows it, and so Christ, or the holything, is formed therein.What is said of the apostles as to their sacredfunction?"TheHolyGhostcameuponthem,"(Acts1:8);thesameistrueof all trueChristians as to their spiritual generation: thus,whilst Peterspake,"theHolyGhost fellon them,"(Acts10:44),byhisgracemakingthemanhabitationofGod."Lo,Icome,andIwilldwell inthemidstofthee," (Zach. 2:10); he comes by his Spirit, and makes their hearts asanctuaryforhimself:thusthistabernacleisbuiltinasureway,becausepitched by God himself; but now, if all the operations of grace beresistible,whatbecomesof this tabernacle?Godmayraiseandraisebyalltheoperationsofhisgrace,andyetthetabernaclenotgoup;theHolyGhostmayovershadowmen'ssouls,andyetnoChristbeformedinthem;aholyplaceinmen'sheartsmaybesoughtfortheLord,andnoneatallfound.Allthesepreciouspromisesofcondescendinggracemayfalltotheground.Youwillsay,Whatremedyforallthis?Godwillnotdwellinmenwhether theywill ornot: very true;but if almightypower cannotmakemenwilling,whatcando it? "Christ receivedgifts formen,yea, for therebelliousalso,thattheLordGodmightdwellamongthem,"(Ps.68:18).Observe,itisfortherebelliousalso;notthatGoddothdwellinthemassuch,butthatbyhisgiftsofgraceheturnsrebelliousheartsintogracious,and so comes and dwells in them as his own tabernacle. Wherefore IconcludethatGodworkstheprinciplesofgraceinaninsuperableway.

2.As to the second instant of conversion,Godworks actual conversion

alsoinaninsuperableway;sothat,soonerorlater,italwaystakeseffect.Andthiswillappear,

1.Fromthevitalityofgraciousprinciplesasbackedwithauxiliarygrace;thereisadivinevigorintheseprinciples,theseareawelloflivingwaterreadytospringup,aseedofGodreadytoshootforth,andabeamofthedivinenaturereadytosparkleout;wherefore,whenauxiliarygracestirsup thiswellof livingwater,bedews thisseedofGod,andblowsup thisbeamof thedivinenature, it isnowonderatall, thatactualconversionshould infallibly follow.Auxiliary grace stirs up the principles of grace,thesestirupthesoul,andthatbyvirtueofboththeformerstirsupitselfuntoactualconversion:andsoactualconversioncomesforthintobeing.

2. From the insuperability of grace in the illumination of theunderstanding.God doth enlighten the understanding in an irresistibleway, "He shines into the heart, he puts wisdom into the hidden parts.Who teaches like him?" (Job 36:22.) "He teacheswith a strong hand,"(Isa.8:11.)"HeteachesinthedemonstrationoftheSpiritandpower,"(1Cor. 2:4.)Ademonstration is sucha thingas cannotbe resistedby themindofman;andofalldemonstrations,thedemonstrationoftheSpiritismost invincible.Now if theunderstandingbe irresistiblyenlightened,thenthewill(asIhavebeforeproved)dothinfalliblyfollowit;theythatknow God's name will trust in it; the θεοδίδακτοι will come to JesusChrist:truth,ifbutrightlyknown,willmakeusfree;truewisdomdwellswithprudence, andpractically leads in thewayof righteousness; it is asuadatothewill,anddrawsithometoGodinactualconversion.

3. From those scriptures which set forth God as the author of actualconversion.He gives τὸ πιστεύειν. the actual believing, (Phil. 1:29); hegrantsrepentanceuntolife,(Acts11:18);heworksτὸθέλειν,theveryactofwilling,(Phil.2:13);hecausestowalkinhisstatutes,(Ezek.36:27.Ineverytrueconvertthereismorethanamereman,thegraceofGodistobeseeninhim,(Acts11:23);thereisGodinconvertingPaul,(Gal.1:24.)In the templeof thenewcreatureevery thingspeaksofhisglory,everyholybreathinthewillmustpraisetheLordasitsauthor:ifGoddidnotworktheveryactofwillng,then(whichItrembletoutter)alltheprayersmadetohimforconvertinggracearebutGod-mockeries:allthepraisesoffereduptohimforthesame,arebutfalsehallelujahs;thentheywhich

glorifiedGodinconvertingPaul,glorifiedbutanidoloftheirownfancy;theywhichglorifiedGod in the repentingGentiles, (Acts 11:18),offeredbutablindsacrifice.Whenwepray,thatGod'skingdomshouldcomeintoourhearts,wedonotmeanthatGodshouldputourwills inequilibrio,butourwillsshouldbesubduedunderGod's.WhenDavidandhispeopleofferedwillinglyuntoGod,hefallsintoakindofextacy:"WhoamI,andwhat is my people," (1 Chron. 29:14)? And, "Thine, O Lord, is thegreatness,andthepower,andtheglory,andthevictory,"(Ver.11);eventhevictoryoverhearts;and, "All thingsareof thee," (Ver. 14);notonlyour gold and silver, not only our hearts and will, but our very actualwillingnessalso.Youwillsay.All this is true;Godworkstheveryactofwilling,butnotinsuperably,butsoasmendonotresisttheworkofgrace.Butwhat is themeaningof this?Godworks thewill, so asmendonotresist;nottoresististoobey:whereforetheplainmeaningis,Godworksthe act of willing, so as men do will, which is very absurd; because itmakes the very same act of willing to be the condition of itself. Again;WhatisitforGodtoworktheactofwilling,soasmendonotresist,buttoworkitinawayofdependanceuponman'swill?andwhatisthat,butto contradict the apostle, who saith, that Godworks the act of willing,ὑπὲρτηςευδοκίας,ofhisowngoodpleasure;ifhedoitofhisowngoodpleasure, surely not in a way of dependence uponman's will, but in agloriousinsuperablemanner.

4. From those scriptures, whose truth is so founded upon insuperablegrace, that it cannot stand without it. "Turn thou me and I shall beturned,"(Jer.31:18);"TurnusuntotheeOLord,andweshallbeturned,"(Lam. 5:21). If man's actual turn do not infallibly follow upon God'sturning grace, what truth is there in these [ands] which couple bothtogether? "Other sheep Imustbring," saithChrist, "and theyshallhearmyvoice,"(John10:16);and,whichagreeswithit,"ThesalvationofGodis sent to the Gentiles, and they will hear it," (Acts 28:28). Whatconnection is there betwixt Christ's bringing, and man's hearing, orbetwixt 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"IwillputmySpiritwithinyou,andcauseyoutowalkin my statutes," (Ezek. 36:27). What necessity of life or obedience inthem,iftheHolySpiritbegiveninaresistableway?Again;Godsaysto

Christ, "Thoushaltcallanation,andnationsshall rununto thee," (Isa.55:5); and the church prays, "Drawme, wewill run after thee," (Cant.1:4).Whereisthetruthofthesepropositions,ifGod'scallinganddrawingdonotinferman'srunning?Again,Davidprays,"Teachme,OLord,theway of thy statutes, and I shall keep it unto the end; give meunderstanding,andIshallkeepthylaw,"(Psalm119:33,34.)Whereistheconsequence of David's obedience upon God's teaching, if grace besuperable?Moreover,Godsays,"IwillbeasdewtoIsrael;heshallgrowasthelily,andcastforthhisrootsasLebanon;hisbranchesshallspread,andhis beauty shall be as the olive tree," (Hos. 14:5, 6).Here is Israelveryflorid,butthatwhichsecuresallisinsuperablegrace;nothingcouldhinder their spiritual prosperity, who had God for their dew; I say,nothing,notlusts;forEphraimshallsay,"WhathaveItodowithidols,"(v.8)?notbackslidings,forGodsays,"Iwillhealtheirbackslidings,"(v.4);notbarrenness, forGodtellsthem,"Frommeisthyfruit found,"(v.8);notdeadness,for"Theyshallreviveasthecornandgrowasthevine,"(v.7).Butiftheworkofgracemaybefrustrated,thenthereisnocertainrootforallthisholyfruittostandupon.

5.Fromthose scriptureswhichset forthactual conversionasaworkofpower, "Thy people shall be willing in the day of thy power," (Psalm110:3): "God fulfils the work of faith with power," (2 Thess. 1:11); theprincipleoffaithis incompletewithoutitsact;butGod,byhispowerfulgrace,actuatesitinus.WhenourSaviour,Christ,toldhisdisciplesthatitwas"easierforacameltogothroughaneedle'seye,thanforarichmanto enter into God's kingdom," they cried out with amazement, "Who,then, can be saved?" but our Saviour unties the knot thus: "The thingsthat are impossiblewithmen, are possiblewithGod," (Luke 18:24, 25,26, 27). God, by the power of his grace, can fetch off the world, thecamel'sbunch,fromtheheart,andsomakeitpassasitwere,throughtheneedle'seyeintothekingdomofGod.Butnowtheassertorsofresistablegrace may turn the words thus: the things which, according to theordinary working of grace, are impossible with God are possible withmen; that crowning work of actual conversion, which is too hard andheavy for God's free grace, is absolved and dispatched out of hand byman'sfreewill.Intheparableofthelostsheep,wefindGodgoingafterituntilhefindit,andthenlayingituponhisshoulders,(Luke15:4,5).He

goesafteritinthemeansofgrace,hefindsitbytheintimateinshiningsofhisSpirit,andhelaysitupontheshouldersofhispower,thathemaybring it home to himself in actual conversion. But now, if grace beresistible,thealmightyshouldersareonlyputunderman'swill,tobearitupinequilibrio,toseewhetheritwillgohometoGodornot;itmaybeitwill, itmaybe itwillnot.God'spowerdothbutattendonman'swillastheumpireofall.

6. From those scriptures which show forth actual conversion as aconquest. Thanks be to God (saith the apostle) τῷ θριαμβεύοντι, thattriumpheth us in Christ, (2 Cor. 2:14); that is, that subdues us to thegospel, and makes us instruments of his grace to subdue othersthereunto.Christridesuponhiswhitehorse,thewordoftruth,νικῶνκαὶἴνα νικήσῃ, conquering and to conquer, (Rev. 6:2); he leads captivitycaptive,(Psalm68:18); thosemenwhichwerecaptivestosinandSatanbefore, now become captives to his Spirit and grace, and as captives,μετέστεσε, he translates them into his own kingdom, (Col. 1:13); hecarriesthemawayoutofthenativesoiloftheircorruption,intothelandof uprightness; and (which further shows the insuperability of hisconquest)hebindsthestrongmanandspoilshisgoods,(Matt.12:29);hecasts down πᾶν ὕψωμα, every height, and captivates πᾶν νόημα, everythought to the obedience of Christ, (2Cor. 10:5); and that thismay besurelyeffected, thereareweaponsδυνατὰ τῳΘεῷmighty toGod, (ver.4); to accomplish his will in that behalf, he circumcises, or (as theSeptuaginthathit)περίκαθαριεῖ,hepurgestheheartroundabout,(Deut.30:6);hebaptizesitwiththeHolyGhostandfire,(Matt.3:11).Fire-like,hepurgesoutthedross,andconvertstheheartintohisownnatureinagloriousway; he causesmen towalk inhis statutes, (Ezek. 36:27).Oh!whatwordsofpower!Whattriumphsoffreegracearethese!Here'istheday of God's power; here is the Jerusalem above, the mother of truefreedom.Neither isthereanyshipwreckofhumanliberty inall this, forGod can change the unwilling will into a willing will; or else, which isdurussermo,he,thatmadefreewill,cannothavemercyuponit;he,thatmadethehorologeoftheheartandallitspins,cannotmovethewheels.ButifGodworkconversioninaresistibleway,thenfreegracemustloseits triumph, and freewillmust take the crown; free graceworksonly aposseconvertere,andfreewillcompletesitinanactualconversion;free

gracemaysetthewillinequilibrio,andthatisall;butfreewillmustdothebusiness,andthatinaself-glorifyingway,notinthehumblepostureoftheapostle,ἀφορῶντες,lookingofffromourselvestoJesus,theauthorand finisher of our faith, (Heb. 12:2); but in the proud posture of thePharisee, σταθεὶς πρὸς ἑαυτὸν, standing to himself. (Luke 18:11). Freegracemustnotactormovethewilluntoactualconversion;forallactionormotionofthewill,sofarasit isactionormotion, isadeterminationthereof; and a determination from grace cannot, according to theRemonstrant's doctrine, consist with the liberty of the will: wherefore,freegracehavingsetthewill inequilibrio,mustactormovenofurther,butleaveittomoveanddetermineitselfinactualconversion,thatis,inplainterms,giveupthecrownandgloryofalluntoit.Buthowabsurdisthis?Godsays,Nofleshshallgloryinitself,andshallman'swillvauntitthus? God says, κατέλιπον, I have left or reserved so many to myself,(Rom.11:4);andshallfreewillsayso?Christ'smanhooddidnotanointitself, and shall freewill turn itself?Godbyhis grace begins to build atabernaclefortheSpirit,hebeginsintheunderstandingbyillumination,intheaffectionsbyholymotions,and inthewillbyaposseconvertere;andishenotabletofinishtheworkbyanactualconversion?Allnations,saith theprophet, arebut as adust of thebalance tohim, (Isa. 40:15);andbythesamereason,alltheirwillsarebutasthedustofthebalancetohiswill;andshallthissmalldustturnthescalesintheweightybusinessof conversion? Nay, shall it do so, after creating, regenerating,quickening, 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 aninsuperableway.

Having; thus debated the manner of conversion, I proceed to the lastthingproposed,viz.;

Query 3. Whether the will of God touching conversion be alwaysaccomplishedtherein?

For answer whereunto, I must first lay down a distinction as afoundation. Godmay be said to will the conversion of men two ways;eitherbysuchawillasiseffective,anddeterminativeoftheevent,orbysuch a will as is only virtual, and ordinative of the means tending

thereunto:bothpartsofthisdistinctionarebottomeduponscripture.

1. God wills the conversion of some by such a will as is effective anddeterminativeoftheevent.Therearesomechosentoholiness,(Eph.1:4),calledκαταπρόθεσιν,accordingtopurpose,(Rom.8:28);predestinatedtobeconformedtoChrist'simage,(ver.29);begottenofGod'sownwilltobefirst-fruitstohim,(Jam.1:18);andwithinthatelectionofgracewhichdoth ever obtain, (Rom. 11:5, 7). Touching these, the will of God iseffectiveanddeterminativeoftheevent,inthese,conversioniswroughtafteranirresistibleandinsuperablemanner.

2.Godwillstheconversionofothersbysuchawillasisonlyvirtualandordinativeofthemeanstendingthereunto.ThusGodwouldhavehealedIsrael, (Hos. 7:1). Thus God wills "the turning of the wicked, who yetdiethinhissin,"(Ezek.33:11),becausethetruetendencyofthemeansistoheal and turn them.Thus theapostleasserts, thatGod "willhaveallmentobesaved,andtocometotheknowledgeofthetruth,"(1Tim.2:4).In which place, as I take it, the word "all" extends further than to theelect; for thosewords of the apostle are laid down as a ground of thatexhortationto"prayforallmen,"(ver.1);andthatexhortationtoprayerextends further than to theelect:wherefore, the "all"whomGodwouldhavetobesaved,beingparallelandco-extensivetothe"all"whomwearetoprayfor,mustalsoextendbeyondtheelect.Wherefore,Iconceivethatthe latterpart of thewords, viz., "and to come to theknowledgeof thetruth,"isakeytotheformer,viz.,"thatGodwouldhavealltobesaved."Godwouldhavealltobesaved,sofar,ashewouldhavealltocometotheknowledgeofthetruth,andhewouldhavealltocometotheknowledgeof the truth, so far, as hewillsmeans of knowledgeunto them; for thetrue end and tendency of the means (and that from the will of Godordaining the same thereunto) is thatmenmight be turned and saved:wherefore,inrespectofthatordination,Godmaybetrulysaid,byakindofvirtualandordinativewill,towilltheturningandsalvationofallmen.ThisIshallexplain,

1.Withreferencetothoseinthebosomofthechurch.

2.Withreferencetothoseoutofit.

1.Godbyavirtualorordinativewilldothwilltheturningandsalvationofallmenwithin the bosomof the church; for they have JesusChrist setbefore their eyes, andwhatwas the true endofChrist's coming, but toturn every one from his iniquities, (Acts 3:26). They have the gospelpreacheduntothem:therewehaveGodspreadingouthishandsall theday, standing and knocking at the door of the heart, crying out withredoubled calls, "Turn ye, turn ye, why will ye die?" Wooing andbeseechingmen,beyereconcileduntome;makinghissalvationbringinggraceappearuntoallmen,eventothenon-electthemselves;andcausingthe kingdom of God to come nigh unto men, even to such as; for therejectionthereofhave thedustof theircitywipedoffagainst them;andwhatisthemeaningofallthis,ifGodnowaywilltheirconversion?TakeawayGod's ordinativewill, and thenGod (as to the non-elect) spreadsouthishandsofmercy thathemayshut them:knocks, thathemaybebarred out; cries and beseeches, that he may not be heard; makes hisgrace appear and kingdom comenigh, that itmay be rejected, andnotreceived:allwhichistoevacuatescriptureandputalieupontheoffersofgrace.Neitherwillitsalvethebusiness,tosay,thereisavoluntassigniinallthis;forwhatisvoluntassigni,ifitbenotsignumvoluntatis?Ifitbeonly an outward sign or appearance, and; there be no counterpane orprototype,thereof,withinthedivinewill,howisitatruesign?whichwaycould it be breathed out fromGod's heart?WhenGodmakes his greatgospel-supper, and says, Come, for all things are ready; he is not, hecannot be like himwith the evil eye,who saith, Eat and drink, but hisheart is notwith thee, (Prov. 23:6, 7.)No,God's heart goes alongwithevery offer of grace; he never calls, but in a I serious manner. Andtherefore, unbelieving and impenitent persons are in scripture said notonly;torejectthemeans,but"toreceivethegraceofGodinvain,"(2Cor.6:1);to"rejectthecounselofGodagainstthemselves,"(Luke7:30),andto"makeGodaliar,"(1John5:10),asifhemeantnotreallyintheoffersof his Son, Jesus Christ. When God threatened the the Jews with hisjudgments,"theybeliedtheLord,andsaid,"Itisnothe,"(Jer.5:12);andwhenGodoffersmengraceinthegospel,theybytheirunbeliefbelietheLord and say, It is not he; it is but only theminister or outward sign;God'sheartormindisnotinit.Undersuchweightywordsasthesedoththescripturesetouttherejectionofmeans,becauseofGod'sIordinativewill.ThatGodwhowillonedaymockat therejectorsofhiscall, (Prov.

1:26),dothnotnowmocktheminthegraceofhiscall;thetrueendofhiscallistheirconversion,andthatthatendisnotattained,theonlyreasonlies within themselves, in their own corrupt, unbelieving hearts.Moreover,itisworthyofourconsideration,thatthosescriptures(whichthe Remonstrants urge, to prove that all the operations of grace, eventhose in the very elect who actually turn unto God, are resistible) dosignally set forth this ordinative will of God. As first, they urge that,(Matt. 23:37). "O Jerusalem, Jerusalem! thou that killest the prophetsand stonest them which are sent unto thee, how often would I havegathered thy children together, even as a hen gathereth her chickensunderherwings, andyewouldnot."Here, say they, is resistablegrace.Verywell; butwhat grace doth the text speak of? It speaks only of thegrace afforded to those Jews which were never gathered or convertedthereby,butnota tittleof thegraceafforded to thoseJewswhichwerethereby actually gatheredor converted; andhow then can it prove thatthis lattergrace(ofwhich itspeaksnotatall)wasresistible?If itprovethisgraceresistible, it canbeuponnoothergroundbut thisonly;Thatthe grace afforded to the Jewswhichwere not gathered, and the graceafforded to the Jewswhichwere gathered, was one and the same; buthowcanthatbemadegood?Canthattextassertanequalityofgracetoboth sorts of Jews, which speaks only of the grace afforded to one ofthem, viz. to theungatheredones? It is impossible.But if it benot thetruth of the text, is there yet any truth in the thing?Had all the Jewsequal gracewith the Jews given to Christ, with the Jews drawn by theFather, with the Jews chosen out of the world? It is incredible. TheRemonstrants allow, that God doth irresistibly enlighten theunderstanding, excite the affections, and infuse a posse convertere intothewill;butwasitthuswithalltheJews?Weretheblindleadersoftheblindthusenlightened?Werethemaliciousscornersthusaffected?Werethose which could not believe, (John 12:39), endued with a posseconvertere?Itcannotbe.Wherefore,thistextspeakingonlyofthegracegiven to the ungathered Jews, proves not the grace given to the otherJewstoberesistible,butitgenuinelyprovesawillinGodtogatherthemall under his wings of grace; I say, a will in God, for it cannot beinterpretedofChrist'shumanwill;forthegatheringwilledwasnotonlyagatheringbyChrist'sministry,butbythemissionofprophetsbeforehisincarnation,towhichChrist'shumanwillcouldnotextend,becausenot

theninbeing:wherefore,thiswillisGod'sordinativewill,importedintheministry of Christ and the prophets, the proper end and tendencywhereofwastogatherthemintothebosomofhisgrace.ThisCalvin, inhiscommentariesuponthisplacecalls,"mirumetincomparabileamorisdocumentum:"andwithal adds, "significatnunquamproponinobisDeiverbum, quin ipse màternâ dulcedine gremium suum nobis aperiat."Again,theyurgethat,(Isa.65:2)."Ihavespreadoutmyhandsallthedayuntoarebelliouspeople;"butthisplacespeaksonlyofthegraceaffordedtotherebellious,and,therefore, itprovesnotthatthegraceaffordedtotheelectwasresistible.Neitherisitimaginable,thatthesamemeasureofgraceissignifiedinthisexpansionofGod'shand,asintherevelationofhis arm," (Isa. 53:1). The apostle quoteth this place, (Rom. 10:21), yetwithal asserts, "that there was a remnant according to the election ofgrace,"Rom.11:5);notaremnantaccordingtothebetterimprovementofthesamegrace,butaremnantaccordingtotheelectionofgrace;suchaspuregracehadreservedtoitself,bythosespecialoperationswhichwerenot vouchsafed to the blinded ones," (v. 7). "God's stretching out hishandsisallonewithhiscall,"(Prov.1:24);butallmenarenotcalledafterthe same rate as the called according to purpose:wherefore, this placeprovesnot, that theworkings of grace as to the elect are resistible; butthattheoffersofgraceastothenon-electareserious,Godinthemeansreallyspreadingouthisarmsofgraceuntothem.Again:theyurgethatofourSaviour,"ThesethingsIsay,thatyoumightbesaved,"(John5:34);which words were spoken to them, which "would not come to Christ,"(ver. 40); but that theHoly Spirit spake as inwardly and powerfully tothem,astotheelectwho"hearandlearnoftheFather;"whatchemistrycan extract it out of this text? or from what other scripture can it bedemonstrated? God "commands the light to shine out of darkness insomehearts,"(2Cor.4:6);butdothhesoinall?Whencethenarethoseblindedones?(ver.4).If therebeanysuch,where is theRemonstrants'equality of grace?Where, when they say, that illumination is wroughtirresistibly? These things cannot consist together. Wherefore ourSaviour'swordsshewnotforththeweaknessorsuperablenessofgraceasto the elect, but the true end and scope of Christ's preaching as to thenon-elect;whathespaketothemwasinordertotheirsalvation.Again:they urge that, "The pharisees and lawyers rejected the counsel ofGodagainst themselves, being not baptized of him," that is, of John, (Luke

7:30).Here, say they, is their thesis in terminis:but thisplace is so farfromprovingthattheinternalgracevouchsafedtotheelectisresistible,thatfromhenceitcannotbeprovedthattheserejectershadanyworkingsof internal grace at all in them; for internal grace runs in the veins ofordinances, and theordinancehere spokenofwas John's baptism, andthattheserejecterswouldnotpartakeofatall;forsosaiththetext,"Theywere not baptized of him," and then which way should they come byinternal grace? could they have it quite out of God's way? 'No; surelythere is little,or rathernoreason, to imagine that theserejectersso farscorning I God's ordinance, as not so much as outwardly to be madepartakersthereof,shouldyethavetheworkingsofinternalgraceinthem.But suppose they had some internal working, must it needs be the"baptism of the Holy Ghost and fire," such intimate and powerfulworking as is in the elect? Not a tittle of this appears in the text:wherefore thisplaceprovesnot that theworkingofgrace in theelect isresistible, but it signally shews forth the nature of divine ordinances.Every ordinance is an ordinance from the will of God; it is anappointment dropt down from heaven; it is divinely εἰς οἰκοδομὴν, foredificationandnotfordestruction;itistheplacewhereGodrecordshisname;itisthewaywhereGodwouldbemetwithal;itistheoraclewhereGod would be heard; it is a kind of tabernacle of witness, where Godattesteththerichesofhisgrace.John'sbaptismwasnotamereexternalsignor shadow,but importedGod'sordinative counsel tobringmen torepentance;itwasεἰςμετάνοιαν,torepentance,asitsproperend,(Matt.3:11). Gospel-preaching is not a mere sound or voice of words, out itimporteth God's ordinative counsel to turn men unto himself. Henceevery trueminister is said to stand inGod's counsel, and for this veryend, to turn them from the evil of their doings, (Jer. 23:22). Everyordinancespeaksanordinativecounselforsomespiritualend,aseriousordination for the good of souls. Oh! that every one would think soindeed,howsurelywouldtheyfindthatGodisinitofatruth;whosoevercomestoanordinancesothinking, justifiesGod's institutionandmeetshis benediction; but hewho comes and thinks otherwise, doth, by thatvery thought, forsake the ordinance of his God, and reject his counsel,thoughnot insohighandgrossamanneras thePhariseesand lawyersdid, who would not so much as outwardly partake of John's baptism.Again:theyurgethat,"Whatcouldhavebeendonemoretomyvineyard,

thatIhavenotdoneinit?WhereforewhenIlookedthatitshouldbringforth grapes, brought it forth wild grapes," (Isai. 5:4)? Here, say they,wereomniaadhibita,notatantillumgratiæwanting;hereseemstobetheultimus conatus, the utmost acting of grace, even equal to thoseoperationsofgracewhichwereintheconvertsoftheJewishchurch,andthatuponadoubleaccount;first,becauseGodsays,"Whatcouldbedonemore?"Secondly,becauseGodhaddone somuch, thatheexpected thegrapesofholinessandobedience fromthem;andyetafterall this, theybrought forth wild grapes: hence the Remonstrants conclude, thatconversioniswroughtinaresistibleway.Ianswer;thosewhichwilltakethetruemeasureofthegracesetforthinthistext,mustfirstconsidertowhomthisgracewasafforded; itwas to theJewishchurch incommon,even to every member thereof: this granted, as it cannot be denied, Iproceed to answer, first as to that expression, "What could have beendonemore?"Eitherthemeaningofitis,whatcouldhavebeendonemoreinawayofinternalgrace,orelseitiswhatcouldhavebeendonemoreinawayofexternalmeans;thefirstcannotbethemeaning,thatGodcoulddonomoreinawayofinternalgrace;ifGodhadsaidsointhatsense,theJewishchurchmighthaveaptlyanswered,Lord!couldestthounotwritethelawineveryheart?Couldestthounotmakeanewheartineveryoneofus?Ohowmanyunregeneratesoulsaretherefoundinme!Butifnotthat, Lord! couldest thounot, at least, have inwardly enlightened everyone? Couldest thou not have given him some inward dispositions toconversion?Ohowmanyignorantsoulsarethere,whichcall"evilgood,and good evil, andput darkness for light, and light for darkness!" (Isa.5:20.) These are not so much as inwardly enlightened. O! how manyatheistsaretherewhichjeerandscoffatthethreateningsofGod,saying,"Lethimhastenhiswork,thatwemayseeit,letthecounseloftheHolyOnedrawnigh,thatwemayknowit."(Ver.9.)Thesearesofarfromanydispositionstoconversion,thattheyscarcelyhavethesenseofaDeityinthem. Lord! thou, who didst plant me a vineyard or visible church,could'sthaveplantedsavinggracesineveryheart;thou,whodidstgatheroutthestonesofpublicannoyanceoutofme,could'sthavetookawaytheprivystoneofhardnessoutofeveryheart;doubtless thouartAlmighty,andthereforethoucanstdoit;thouarttrue,andthereforethouwiltdoit,if thouhast said it.Hence it appears that that expression, "What couldhavebeendonemore?"relatesnottointernalgrace,butexternalmeans:

itisasifGodhadsaid,"OIsrael!IhaveplantedtheeinaCanaan;Ihavesettheemyonlyvisiblechurchintheworld;Ihavemanuredtheebymyprophets;IhavebetrustedtheewiththelivelyOraclesofmylaw;Ihavefencedthee inwithmywakyprovidenceandprotection.Whatnation istheresogreat,whohathmesonighuntothem,whohathjudgmentsandstatutes so righteous? What national or church-privileges is there yetbehind?What couldhavebeendonemore for a churchunder the legalpedagogy,andbeforetheMessiah'scomingintheflesh?"ThisItaketobethe proper meaning of the words. Secondly, as to God's expectation,neither doth that imply that there were omnia adhibita; for whenGodcameandsought fruitonthe fig-tree, theseekingtherewasasmuchastheexpectinghere,andyettherewerenotomniaadhibita,no,notastoexternalmeans; forafterhis seeking,hediggedabout it anddunged it,thatitmightbefruitful,(Luke13:6,7,8,9).Now,byallthis itappears,that that parable of the vineyard proves, not that the internal graceaffordedtothoseJewswhichweretherebyconvertedwasresistible;butitproves that the proper end and tendency of themeans afforded to theJewishchurch,wasthattheymightbringforthgoodfruitstoGod;andinrespect of that ordination,God is said to expect those good fruits fromthem.

2.God,byavirtualorordinativewill,dothwilltheturningandsalvationeven of the very pagans. According to that will, God would (as I havebefore laid down) be seen in every creature, sought and felt in everyplace,witnessed in every shower and fruitful season, feared in the sea-boundingsand,humbledunderineveryabasingprovidence,andturnedtoineveryjudgment.ThistheveryPhilistinessawbythelightofnature;"GiveglorytoGod,"saythey,"peradventurehewilllightenhishandfromoffyou,"(1Sam.6:5).Also,theNinevites'counselwas,"tocrymightilytoGod,and turn fromtheirevilways;whocan tell," say they, "ifGodwillturn and repent," (Jonah 3:8, 9). In a word; themeaning of all God'sworks is "thatmen should fear before him," (Eccl. 3:14). The goodnessand patience of God leads them to repentance, (Rom. 2:4). Hence theapostle tellsus, "TheLord is long-suffering tousward,notwilling thatanyshouldperish,butthatallshouldcometorepentance,"(2Peter3:9)."Mirushîcergahumanamgenusamor,"saithCalvinontheplace,"quòdomnes vult esse salvos, et ultrò pereuntes in salutem colligere paratus

est." God, in indulging his patience and long-suffering to men, dothvirtuallywill their repentanceandsalvation. Iknowsome interpret thisplaceotherwise:Godislong-sufferingtous,thatis,theἀγαπητοὶ,intheformerverse,notwillingthatany,(viz.ofus,)shouldperish,butthatall,(viz., ofus,) shouldcome to repentance.But I conceive that there isnonecessityatallthatthetextshouldbesostraitened,noryetcongruityforlong-sufferingtowardsthebeloved,thatthey,whohavealreadyrepented,should come to repentance. Neither doth this answer the scope of theplace,whichasserts, thatGod isnotwilling thatanyshouldperish,butthat all should come to repentance, upon this ground, because of hislong-suffering:andhislong-sufferingextendstoall,andinthatextentitstrue end and scope is to lead them to repentance and salvation.Wherefore,themeaningis,Godislong-sufferingtous,nottousbelovedonly,but tousmen,notwillingourperditionbut repentance.The trueductandtendencyofhislong-sufferingistoleadmentorepentanceandsalvation;and,therefore,inwillingthatlong-suffering,hedothvirtuallyandordinativelywilltheirrepentanceandsalvation.

Havingthusatlargelaiddownthisdistinctionwithitsparts,myanswerto thequeryproposed is this:God'swill of conversion, as effective anddeterminativeoftheevent,isaccomplishedintheactualconversionofalltheelectbyinsuperablegrace;andGod'swillofconversion,asvirtualandordinative of means, is accomplished in this, That there is a seriousexhibitionofthemeansinordertoconversion,astheirproperend,and,that that end, but for man's voluntary corruption, would be therebyattained,eveninall.

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