THE Cherubims are the Crea­tures of God, described here as upon the Wheel and Moti­on, under the Government of their Creator. The Similitudes made use to represent these things, may occasi­on a thought like that Fathers, Quam al­ta sonant hic Mysteria! What grave My­steries have we here? When he would have them move, they move: When he would have them stand still, they do so. Thus all God's Creatures are at his Command.

Things being thus disposed of, the Fa­ther sets the Son in his own Throne, and by a voluntary grant, consigns the whole Universe over to him, as King o­ver all things to the Church, Ephes. 1.22.

This is the substance of this Context, according to the common sense of Com­mentators and Divines. In this posture, Ezekiel sees him above the Firmament upon the Throne, as the Appearance of a Man, such a Man, as is above all his Fellows. Now that this puts no force upon the Text, beyond the intendment of it, appears in the subsequent Verse, where Christ is compared to Lamps of Fire. And the Apostle tells you, in Col. 1. v. 16, 17. All things were made by him and for him, and he is before all things, and by him all things consist. The Jewish Doctors grant this in effect, when they teach the Omnipotency of God, and his Majesty, to be exhibited herein as presiding over all the works of his hands. This say we, is the Glory of God, as now manifested in Christ: Hence my Doctrine was this,

That the Lord Jesus as God-Man [Me­diator] has the weight of the whole Creation upon his hands, and supports it by his Power.

To make out this Observation, I have given you several proofs of the power of Christ, by showing you his universal in­flux upon the Creatures, Act. 17.28. This power I have informed you, is ei­ther Moral and Legislative, or Natural and Physical. The former in his Di­stribution of Gifts, Psal. 68.18. Mat. ult. 18, 19. The latter in the works of Creation at first, and his raising our Bo­dies at the last day. I showed you also the extent of this power in both kinds; V. Syntag­mao Pola­ni. p. 2438. and lastly, I gave you some concluding Applications.

What remains for me further to do upon this Subject, is to evidence, that our Lord Christ, in this his superemi­nent Advancement varies his Influences, according to the various Creatures, up­on which his Power terminates. All Creatures are the Objects of the Power of Christ, but all Creatures are not the same in kind. He glorifies his Power every day, both upon Man and Beast: And yet he acts not the same way upon the One, which he does upon the Other. This naturally leads me to speak of that great Work of Christ, in the Conversion of a Sinner unto himself; wherein in­deed [Page 4]he deals with Man as a reasonable Creature, and yet gives us blessed De­monstrations, that converting Grace, is above the Powers of Nature.

And the rather do I at present fix up­on this; Because the Instance of Christ's Power in Conversion, takes in both the Members of the former Distinction. For in the first place, The changing of the Sinner, is an Act of his Legislative, or Mediatorial Power: The Sinner was given to him, of the Father, John 17.2. and to the Sinner has he a Covenant-Right, nay, a right of Redemption; although the Sinner have no right to Christ until actual Faith. In Conver­sion Christ recovers his Right, and by Faith at Conversion does an elect Per­son's Right become Actionable, accord­ing to the terms of the Covenant.

And then again, in the second place, Conversion is a part of the Physical or Natural Power of Christ. He works Faith in thy heart by the same Power, wherewith he raised himself from the Dead, Ephes. 1.19, 20.

To be as practical then, as may be in this Case, accept of a few short Notes.

First, When Christ converts the Soul, he makes it see its own Misery.

That it is a miserable Soul without him, and here it appears, that other things without this degree of Convicti­on are unsound, as to instance in the noted Young Man in the Gospel, Mat. 19.20. The Young Man saith unto him, all these things have I kept from my Youth, what lack I yet? A sad sign of a bad state, doubtless this was, and an high Opinion of his own Abilities doubtless he had. He had done this and that, — One would think here were promising preparations for Grace. Ay, but saies Christ, one thing thou lackest! and that one spoiled all.

Thus deals Christ with all, when he comes to deal to purpose: He lets them see their Preparations, if they pro­ceed not, are preparations for Hell. A saving Faith must compleat the Work; the Man thought he heard well, and prayed well, and lived well: But when Christ comes, he counts all things Dung for Christ.

Secondly, The Man sees a necessity of Holiness.

Without Holiness he knows there is no Happiness; so that he betakes himself to Christ, as to the Fountain of Holiness. Is hearing the Word ne­cessary? Is the practice of Duties ne­cessary? O then, how necessary is it, that above all, I have Faith, without which all other Performances are in Vain? If you are for Holiness indeed, and not in Name and Talk, you must dig as deep as Faith in the Blood of Christ for it. Holiness is Christ's Image on the heart: All that the Believers does, is from Christ as well as for Christ. Here is the Christian, who hath more real Holiness, than the most splendid Hypo­crite in the World: And yet this Chri­stian confesses, that but for Christ's Righteousness, his best Duties would undoe him. He is as much for Holiness, as God would have him be; but still takes care that his Holiness be not put in the room, of what God has done for him by his Son.

The Man is not onely convinced, that he must have the White Garments of Holiness, but he is further convinced, he must have the White Rayment of Christ, if ever he get it at all. Hence [Page 7]he makes a bold venture with them in the Gospel, for a Touch of his Garments, to make him whole. Others, he leaves to their Forms and Complements in Religion; all the Preparation, the Man I speak of desires, is, that he may have leave to cast himself at the feet of his Judge, and acknowledge his own Vile­ness. At such a pungent rate, doth the Spirit in Conversion press the Sinner; he sees plainly, that some with their Prepa­rations, stick in their Preparations all their days, but the convinced Sinner does not tarry there.

Thirdly, The Soul is made sensible of the difficulty of Faith.

To Flesh and Blood he finds it utter­ly impossible to believe. O then, Men make a Noise with their Abilities, this poor Man cries, I believe, Lord help my Unbelief! He will tell you, that going to Christ, is the longest, the heardest step, he ever took in his Life. Whatever he be doing, and whatever Providences he be under for help, he has ever recourse to his Jesus. If he Prays, he goes to Christ in Prayer, or else he knows his Prayer is lost: If to the Lord's Supper, therein also he goes to Christ. It is not the work [Page 8]done, but the enjoyment of Christ in it, wherein his heart terminates: In a word, this is the sum of a Christian, whereas we are all going some whither; some to their Riches, some to their Duties, most to the Creatures; this Man from the first Minute of his Conversion, to the last of his life, is following after Christ.

Some indeed, who are at ease in Sion, begin wantonly to ask us, what do we mean by going unto Christ? Surely, Sirs, our blessed Lord meant somewhat, when he bid the Weary and Heavy-laden come to him. Come to me? Why, in plain English do not run away from Me, do not turn your backs of Me, but come to Me. And I speak freely, I'm afraid we grow into a dislike of the thing, that makes us object childish Cavils against the Name. Well then, the sensible Sinner improves the Grace, that is in the external Call, and turns it into an Argument thus with Christ; Lord (saies he) thou callest me by thy Gospel, give me Grace to answer this thy Call: Thou must cause as well as call me to come, or otherwise thy Call will be ineffectual.

Thus he pleads for Mercy, as the Pe­nitent Thief did upon the Cross, Luke 23.42. [Page 9] Remember me, when thou comest into thy Kingdom. It's not amiss to Note, how by this Example, Christ triumph'd over the ignominy of his Cross, by pardoning a Sinner, a vile Sinner, viler than the Death he died. These two crucified Wretches, had been woful Companions in Sin; whatever Light, whatever Knowledge, whatever Educations they had been un­der (not to stay to enquire into their History) both came alike to a Tragical End. So far were they from being pre­pared formally, by their common Quali­fications (be they what they would) that sin (for ought their light could do to hinder it) had prepared them for the Gallows. Now notwithstanding, they both lay equally fair for Christ ( i. e. were as far from him, as a state of Nature is from a state of Grace;) yet you see, Christ takes one, and makes him a Mo­niment of his Pardon: Yes, one Item of Grace from Christ, puts the Soul into Paradise, when all other Preparations, short of this, will leave it at the Doors of Heaven for ever.

Fourthly, The Lord by his efficacious Grace, in Conversion, persuades the Man, in the last place, that the longer he stays away [Page 10]from him, his condition is but the Worse.

Let me be never so well accounted and prepared (saies he) if I be not yet got thi­ther, I may perish for all my Preparati­ons. Is it my Duty to Believe? Then I must Believe: Give me Christ, or else I die. Tell him not of this and that, — that he must set upon the Duty of Pray­er, — that he must be instructed in the Documents of Religion, — alass, thinks he, I have been long enough at that pass; I have Prayed many a time, I have been an Hearer this Forty Years, and for know­ledge, I have been head and shoulders taller than my Neighbours; and what a­vails all this, so long as I go without Christ in the World! My Prayers have increast my Formality; my Hearing has hardned my Heart; my Knowledge de­serves no better Name, than Blindness, Ignorance and Pride. Thus do these Compunctions of the Spirit prick the hearts of Men; thus do they lament themselves, when they look back upon their Preparations, without Union unto Christ.

And what shall I say? Doth not Paul speak this Language? 1 Tim. 1.13. when he tells us, He had obtained Mercy, there [Page 11]had been vital action betwixt Christ and him; ay, but what was he before this? Before this (cries he) I was a Blasphemer, a Persecutor, and Injurious. Much com­mon Illumination he had had, going as far as his Rational Abilities could reach: Well! this disposed him, it seems to Blas­phemy, it prepared him for Malignity and Persecution. For let me add, that his Rage and Cruelty, did not contradict that light, which he had, as he was a Jew: No, they were the genuine Produ­ctions of his Rabbinical Instructions, be­fore he became acquainted with Christ.

I do not at present fore-see the frailty of this Proposition. Before the Apostle obtained Mercy, he had some prepara­tive workings towards the receipt of Christ, or he had none: If he had none, then the Doctrine of Preparations will not hold de Omni, because some are con­verted without them.

If Paul had preparatory workings to­wards Christ, then it was his Blasphemy and Persecution, that were these Prepa­rations. For before I obtained Mercy, (saies he) this is the best account I can give of my self, I lived in Ignorance and Unbelief, and these are but unlikely Pre­parations for Christ. Besides,

All Men, as well as Paul, are either brought to Faith, or they are yet in Un­belief: If they be brought to Faith, they are beyond any such Preparation. If they be yet in Unbelief, their hearts are fast bar'd against the Lord Jesus, and to have the heart fast lockt against Christ, is but an odd preparation to receive him.

And now for the use of this, I expect it will be said, That truly these are but ge­neral Intimations; and it may be, I am not so precipitant as not to be aware of Difficulties in my way; most Applicati­ons are practical. Mine at this time, will be Doctrinal and Defensative. And two things I shall be concerned in, wherein there will be a Closer attendance to the point: One is this, Doth not this vacate Mens endeavours? Answ. No one instru­cted in the Mystery of Christ will say so. The truth is, all our mischief arises either from some Mens making nature to do all without Christ, or so making Christ to do all, as leaving no personal duty to us. Three ways they here take; some as­sert that all our Conversion is wrought by universal Grace, as Arminius against Corvinus. Others say, that as Faith is not in our power, so neither doth God require [Page 13]it of us, nor is it on our parts, particularly necessary to Salvation, that Christ has be­lieved for us, and is himself instead of all. To this purpose writ Saltmarsh, Den, Swink­field and the German Antinomians. Now these are two gross extreams, and vile Abo­minations are they both; there are a third sort, who say, tho' Faith and Holiness are required of us, and altho' we cannot work them in our selves, yet every Man can do something in order to them. They tell you, that albeit, Faith or the Act of coming to Christ be not in our power yet, still something may be done in order to it, by way of Preparation; and when these Pre­parations are searcht into, they are the fruits of Mens natural Abilities, tho' the main stroak of Conversion be not so.

As to my self, I am shie of extolling the powers of Nature, what mighty things Men can do. (They who find such Methods in Divinity most adapted to work savingly on the Souls of Men, may follow their own Wisdom. It discourages me, so long as Scripture says expresly, the natural Man, in spiritual things, can do just nothing.) I say, use all means diligently, Pray, Read, Study, let his portion be shame amongst the Tribe of Levi, that abates your Dili­gence: [Page 14]Yet know without Christ, in the use of means, you are Dead, Dying, dam­ning Miscreants. No body contends against this, that there are quoedam naturoe Dotes, often materially good things in Men, and materially good things done by them; yet 'tis unsavory to call these the Connections, or infallible Preparations to Grace: Dr. Owen of the Spi­rit, Book 3. ch. 2. For, as a great Man in the Gospel says well, they are no more Preparations than the driness of Wood, is a preparation for Fire. We all know that dry Wood is readier for Fire, than Wood which is wet; (so you who conscientiously attend the means of Grace, are in a more hopeful way, than such as do despise them) but still the dri­ness of the Wood partakes not of the na­ture of Fire, and it may lie until it rot, be­fore it will take fire of its self, for all its driness. The distinction therefore which the said venerable Author uses in compli­ance with the Synod of Dort, is not deni­ed by me; Doven. Determ. Quast. Qu. 9. V. Et Testardum Synops. de Nat. & Grat. Prop. 7. provided it be taken with the Analogy, of what a Prelate of the Church of England, who was a Member of that Synod, asserts, and elsewhere explains him­self in: Dr. Owen (a Divine sooner envied than imitated) lays down a clear diffe­rence betwixt material Dispositions (such [Page 15]as Illumination, and Historical Informati­on, as Eusebius writ a Book of Evangelical Preparation) and formal Preparation, which are the works of the Spirit (not the incertain Velitations of Mens Wills) always issuing in a saving Faith: And to this sense, speak the reformed in Poland. V. Ash­well. de Socino & Socinia­nismo Dis. §. 31. §. 70. The Socinians there opposing the Divine Worship of Christ, occasioned a debate touching sufficient and effectual Grace; wherein I have with a particular Curiosity, seen a Manuscript in Sion College, con­taining some imperfect Account of the Synod of Pinkzove; where it is not im­possible for me to produce their suffrages to this effect; that sometimes Men are con­verted without discernible preparative Workings, and to the best of my under­standing, the French Jesuists, in Monsieur St. Amour's Journal, in that Article of the Quinquarticular points, are at one with them. So that you see, most parties feel a tenderness in this place, and that the Do­ctrine of Preparations had need be warily received.

I know the Scripture mentions some Converts who were wrought upon, by a long train of Convictions, and what I af­firm, is this, That where these Convictions [Page 16]are saving, DeCorrept, & Grat. cap. 15. they are the Effects of Faith, and Preparations for it. Readily for this Rea­son, I concur with Augustin, because we know not who belong to Election, we are to wish well to all. But that these Prepa­rations are not specifically distinct from special Grace, Lib. 6. de legib, is Doctrine more becoming what Plato teaches, than what we read in Scripture-Reconds, where the Lord open­ed the heart of Lydia in an instant, with­out any preliminary probation, that we know of. Take but the instance of Mr. Elliat, Pag. 101. which Mr. Cotton Mather gives in his life, when he preached his first Sermon to the Pagan Indians, they told Mr. Elliat, they understood all that he had Preach'd, be­coming serious Proselites to Christ, and as appears in the Sequel, making Profession of their Faith. I would only put the Questi­on now, Where were these Mens Preparati­ons? Ah, Brethren, distrest Souls will bless God, there is so near a way to relief, as going to Christ, when others who have nothing else to do, will trifle with it.

The other Exception is this, This lays all at Christ's Door, and not at the Door of Man's will; till I know who will own this Exception, I shall not inlarge upon what Paul speaks, Rom. 9.16. So then, it is not in [Page 17]him that willeth, nor in him that runneth, but in God that sheweth Mercy. A troubled per­son will go to Prayer, but it is not the Pray­er, but the flight of his Soul to Christ in Prayer, that gives him ease: Yes, the di­rect acts of Faith secure the Souls of Men.

Obj. But still I'm afraid there is a Latent Antinomianism in this. Ans. Deus avertat Omen; Jealousies are the ruin of Friendship. If I should tell you, that there is a Latent Arminianism in your Objection, and that this way of driving on Duties without Christ's company, is but a dead way, as appears in the cold hearts and sapless pro­fession of your Party; you would say I wanted Charity, and we should have no­thing but a squabble of it. It is but a Trite Calumny cast in the way of the Orthodox, and a slur upon the order of the Gospel, as if it precluded Mens endeavours. Of truth nothing comes but truth, when lyes and base designs, need shifts and endless Cavils.

Obj. You are too Rigid, wise Men take middle Courses.

Ans. Ay, certainly, he who has to do with wise Men, had need be wary: But the best on't is, there is no mean betwixt Truth and Error. I never thought Calvin, as infallible a Divine as Paul; and yet I [Page 18]know not how Men celebrated in their day, have made sowr complaints of an unsuspe­cted Declension, by taking a middle course even in this self same Calvinism. L' Blank, Th. 1. p. 429. However, if it be possible for me to keep up a good Correspondence with your Judicious Mo­derators, I shall freely referr my self to one, whom unfeignedly I value, and I comfort my self, I have his sense in all that I have said.

Nay! Cath Theol. Book. 2.151. for once, Mr. Baxter shall be my shield, and what he says will go far with many; all good Dispositions (says that good Man, who gave the world, which he little liked, many a loud Warning, he was no Antinomian) is from God; so that it seems, a Man may avouch this, and yet inforce the use of means.

I appeal to all who have any concern in Religion, whether of these two do most in­force Duty? To say, Never expect, O Man, thy Conversion, but in a due use of God's appointed means. Or to say, Never expect thy Conversion, till thou hast past thro' thy course of Preparation. [...]! Here is a rare disciplinary-silence for your Catechumeni, your Pythagorick Probatio­ners! Why? How long must Men be pre­paring? When come these Preparations to [Page 19]their Compleatment? Will the Fox, by all his apish tricks, attain the reason of a Man, and by degrees become a Senator? Impos­sible! Oh! God forbid, I conjure you of New-castle, be not so Devil-ridden by Craft, as to stand at play with Notions in the way of your Salvation.

With such measure of Preaching Gifts, as by Prayer some measure of honest Dili­gence (as I can get a bad heart forward) and copying after my betters, I can attain to: I admonish you to beg of Christ, to save you, because you cannot save your selves. This is the work of Ministers. And the Serpent never show'd himself more a Ser­pent than in incumbring the simplicity of this Truth. We say, there is no true Holi­ness, but what is a fruit of Faith, and there­fore as ever we would have Men cloathed, we would have them repair to God's Ward­robe. And what of all this? Why, then we are not sound; then we are not Orthodox; then we are Antinomians, and all that Non­sense, Wickedness, and ill breeding can sug­gest. If those be your Wise Middle Siz'd-Divinity-Men, it is a piece of effronted impudence in them, to insinuate such In­nuendo's as that our way leaves no room for Duties. They Father upon us some base­born [Page 20]Conclusions of their own, and then raise a creeking Triumph, that they have killed a Mon­ster. No, How, of Blessed­ness. no, practical Holiness (as a grave Man says upon a grave Subject) is God's refle­cted or imprest image on his Saints, and is an essential part of Gospel-Redemption.

This Undermining the Doctrine of the grace of God, rendred the reformation deprest and unsuccessful in Poland; by this did the Learned Amyraldus shatter the Protestant Churches of France. And this design is a Par­ty (a Peace-making Party, if you will believe them) carrying on, in England to the utter ruin of Peace, and the Power of Godliness a­mongst us.

And now (good Reader) thou hast that dif­course separated from the rest, which gave of­fence. And having taken the trouble to read these few leaves, Pray tell me, what Heresie thou canst spie in all this? Is there any cause given, why a poor beginner in his Master's Vineyard should meet with so much Treache­ry, so much Blindness and Contempt? Little Souls are full of Self-advancement upon very slender Grounds.

But, Man's day is so short-liv'd a thing, it is never worth too many thoughts about it. Our grievances are Coram Rege, and there is a Judge stands at the Door, in whose Eyes, the least in the kingdom of Heaven is greater, than old John the Baptist.