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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A57067	Some stop to the gangrene of Arminianism lately promoted by M. John Goodwin in his book entituled, Redemption redeemed, or, The doctrine of election & reprobation : in six sermons, opened and cleared from the old Pelagian and late Arminian errors / by Richard Resburie ...	Resbury, Richard, 1607-1674.	1651 (1651)	Wing R1136; ESTC R16922	72,771	138

it imports to ordain before hand such as within certain bounds and limits are to receive what others without those bounds shall not partake of Ephe. 5.11 Rom. 8.29 the eternall distinction and separation betwixt man and man for their finall state having here its first rise 2. It is his eternall degree If his decree an immanent act in the breast of God it must be eternall nothing is new in God though all things be new from him if this discourse shall not be so clear to some Scripture testimonie is clear Ephe. 1.4 Chosen us before the foundation of the world so the Kingdom prepared for them Mat. 25.34 and the redeemer to bring them to that Kingdom * The word translated fore-ordained is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foreknown 1 Pet. 1.20 Whence it is clear that fore-knowledge in Scripture language is not a meere prescience but points out the decree of God for who can think that God foresaw in the humane nature of Christ any thing antecedent to his decree whereby he was moved to unite it personally to the Son so as in the divine person of the Son should subsist 1 Pet. 1.20 3. It is for eternall life Stapleton the Jesuite and he hath others even amongst our selves to follow him would put off what the Apostle hath about Election Rom 9. as though what is there spoken aimed at the inheritance of the Land of Conaan the birth-right c. and not at eternall life and they will have it that what the Apostle there spake of Gods love to Jacob and hatred of Esau concerned Jacob and all his seed in common and Esau and all his and therefore to reach no further then the inheritance of Canaon for Jacob and his seed and the destruction of Esau's inheritance as exprest by Malachi But that it is for eternall life is very clear 1. In the 9th to the Romans by divers Arguments 1. From the Objection which was about the Jews refusing the Gospell and so missing of eternall life the Apostle in his wish insinuating clearly as much and in the following answer disputing upon that supposition 2. The Apostle makes the distinction which he derives from Election and Reprobation in Jacobs own seed v 6. which he backs with the like distinction in Abrahams and Isaac's Family then deriving all from Gods different decree gives Jacob and Esau speciall instances thereof 3. The Apostle instanceth for Reprobation in Pharaoh wherein if any man shall think he aimed not at eternall condemnation which yet the Testimony of his hardning may evince his following discourse will conclude it and clearly determine this controversie and therefore 4. The Apostle concludes the Reprobate Vessels of wrath fitted for destruction and the Elect Vessels of Mercy fitted for glory 5. What he speakes of Vessels of mercy fitted for glory he applies to the called of the Gentiles as well as of the Jews and can any man now possibly perswade himself that this is meant only or mainly of outward priviledges as thus in the 9th so in the 11th Chap. where the Apostle resumes the same Objection and answers it in the same manner distinguishing betwixt the Elect and the rest 1. He opposeth the Elects obtaining to the hardning of the rest and doth not hardening with the following Testimonies against them vers 7.8 9 10. relate to eternall wrath then must Election also relate to eternall glory Further what the hardned Jews through their fall misse of the called Gentiles together with the Elect Jews obtain and what is that Not the Land of Canaan outward birth-right or any such outward priviledge c. but Gospell-salvation vers 11. Reconciliation vers 15. and is not the surrogation of the Gentiles the planting of them into the Covenant of life Many according to outward administration the Elect amongst them by effectuall vocation Again what shall be the main of their restoring vers 25.26 onely outward priviledges Nay but that state of salvation by embracing the Gospell which the Gentiles now are in the Gentiles fulnesse herein depending upon the Jews return And as these Scriptures wherein this controversie is expresly handled are clear so for other Scriptures Rom. 8.29.30 there is the chain of eternall life whereas Election is the first linke so glory is the last the intermediate all such as tend to glory as here the Chain so otherwhere the Book of eternall life Reu. 13.8 and 17.8 and 20.12.15 and 3 5. and Phil. 4.3 Objection that 3 Rev. 5. supposeth Election changeable that their names who are enrolled may be blotted out Answ The unchangeableness of Election will hereafter be fully cleared in the mean time to prevent mistake this is spoken after the manner of men and sutable to the metaphor to blot out of the book of life is no more but to deny it to him or not to plead eternall life on his behalf and so make manifest that though his name seemed to be written in that book yet it never was a like instance which must receive this interpretation we have Mat. 13.12 Concerning the knowledge of the Gospel Mystery Whosoever hath not from him shall be taken that which he hath that is that which he seemed to have Luke 1.18 But if he but seemed to have it and had it not how can it be taken from him onely thus it shall be made manifest that he did but seem to have it but had it not in truth But to return Election is called the book of Life therefore it is for eternall life agreeable hereunto the Elect are likewise said to have their names written in heaven add to this that which is clear in the Scripture that the Land of Canaan the birth-right c. were outward pledges of the eternal inheritance Heb. 11.9.10 and the Apostlesdiscourse of Esau's subjection to Jacob Rom. 9. setting forth therein the difference of their spicituall state in order to eternall life as we have now seen in shewing the Apostles Doctrine of Election and Reprobation there to reach to eternall life and death clearly conclude as much a pledge of Esau's spirituall servitude according to the mind of the Oracle we have in the losse of the birth-right prophanely despised by him Gen. 25.32 c. 4. That it is of persons and that a set company and determined number singled out by name in the counsell of God 1. The disourse of the Apostle Rom. 9.11 clearly holds forth this the sum whereof is that whereas the greatest part of the Jews refused the Gospell to their own condemnation a remnant embraced it unto salvation the supream ground of this difference was the different decree of God loving some in order to eternall life hating others in order to eternall death of which Jacob and Esau are singular instances and by vertue of this different decree some are called and carryed on to the enjoyment of life others hardned unto death agreeable to the former Election Rom. 8.28.29.30 The purpose of God pitcheth upon some for life in

God gave them up c. there their judgement so Rom. 1.24.26 Thus have we seen wherein this hatred consists further clearing up to us that such a decree there is and thus and in this method do we understand that which is exprest in the description that God appoints the Reprobate to dishonour and destruction for ever by sin Hence they are called vessels for dishonour and of wrath fitted to destruction Rom 9.21.22 Hence the Apostle tels us by clear insinuation that some are appoin-to wrath 2 Thes 5.9 speaking of it as the great happinesse of himself and the Saints there that God had not appointed them to wrath some he had appointed thereto hence Iude 4. Certain men fore-ordained or fore-written to that judgement as Election is the book of life so Reprobation of death the names of the Reprobate there Registred for destruction in vain it is objected that fore-writing there is nothing but Enochs fore-prophesying vers 14. For 1. How doth it appear that Enochs Prophesie was written 2. In that they in S. Judes time were by Enoch prophesied of so many ages before it is manifest they were so many ages before ordained to judgement if so many ages before then from all eternity there being no imaginable reason why in that age God should first decree it setting aside that all the decrees of God are eternall and that his love of Election and hatred of Reprobation are not at all of works done or fore-seen Hence 1 Pet. 2.8 There are certain men appointed formerly or put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to stumble at the Gospell disobedient thereto hence Prov. 16.4 the wicked are made for the day of evill God in the Creation of man hath the condemnation of the Reprobate for his own glory in his eye therefore are they vessels designed to dishonour and destruction when the Lord formes them Rom. 9.20 21 22. Hitherto that there is such a decree of hatred in God concerning the Reprobates and wherein it consists Now 2. For the Object of this hatred who are these Reprobates here spoken of Ans All but the Elect. 1. The Election hath obtained saith the Apostle but the rest were hardned speaking of the Jews but in his following discourse he divides the whole world into these two ranks as hath been formerly observed in the second Sermon the second observation upon the Context from the 14. to the 19. vers of the ninth to the Romanes 2. Forasmuch as he hath chosen some and but some to life either he hath determined all the rest to death or else there are some men on whom the Lord hath past no certain determination either for life or death not for life then he had chosen them not for death as is here supposed Then 1. He determines not how he wil be finally glorified by them 2. Nor what shall be their ●mall state 3. Nor what their way and course shall be in this life but this is to make void a great part of his providence then by the same reason the like may be affirmed of the Angels and so the Kingdome of his providence still more straightned and he in effect denyed the Univerall and supeam Ruler 3. The deccree of Reprobation for some hath been already proved and there being no reason any where hinted in the Scriptures nor easily imaginable why some of the non-Elect should be Reprobate and not all It must needs be granted of them all 4 Forasmuch as in Election life and all blessings for life are prepared and all depends upon Election that makes for his glory and all men in the conclusion are saved or damned hence it must needs be that all but the Elect are Reprobate so Rev. 20.15 the condemnation of all those that perish at the day of judgement is ultimately derived from their non-Election whence it is manifest that upon Election depends eternall life originally We may therefore say of all but the Elect as it is Hab. 1.12 but we shall not need further to insist upon this there being very few if any who grant the Reprobation of some but they grant it likewise of all but the Elect. 3. For the ground of this hatred why doth God decree to permit the rest of men besides the Elect to sin with certain aime at their hardning in sin and to harden them in sin with certain aime at their condemnation for sinne Ans There is no ground at all but his own will for his own glory therefore we say he hath hated meerly because he would for this the Apostle is clear Rom. 9. 1. Expresly removing all works of man so as to ascribe all to the purpose of God v. 11. 2. Expresly resolving the difference betwixt the Elect and Reprobate meerly into the will of God vers 15. to 24. The fuller clearing of this Scripture making good the matter in hand see in the first Sermon beginning at the 11. vers of this ninth to the Rom. thence to the end of the second Sermon where we shall finde upon the 11. vers 1. Three arguments to prove that the purpose of God must be wholly of it self 2. The Apostles whole discourse both in raising and refuting Objections from vers 14. to vers 22. clearly proving it Hitherto that Reprobation is Gods eternal decree that it is his decree of hatred that it is his decree for permitting to sin with certain aime at hardning in sin for hardning in sin with certain aime at condemnation for sin that the object of this decree is all to a man besides the Elect. Now follows the end of it his own glory 1. In his soveraigne power over man 2. In his revenging justice upon perishing sinners 3. In the riches of his mercy upon his chosen and saved ones That the glory of God is the end of all that he is all manner of waies in all his attributes to be glorified that whatsoever his wisdom dictates to be for his glory must be brought to pass see towards the end of the second Sermon where we have spoken to the second part of the Apostles answer Rom. 9.22.23 Now these attributes the glorifying whereof the Lord had in his eye especially in the decree of Reprobation Are 1. His soveraigne power over man considered neither as pure nor impure but not as yet created his decree ordaining the rest but the Elect unto sin and destruction by sin Rom. 9.20 21. And this is more fully discoursed and I think clearly proved in the second Sermon beginning towards the beginning of the Sermon at the fifth observation there continuing to the end of the Apostles plea for Gods absolute power and the opening of that plea vers 20.21 It is likewise further cleared in this Sermon where this hatred of God is opened that which we have but now been upon 2. His just wrath or revenging justice upon perishing sinners together with his power or might for their destruction vers 22. where we may observe 1. The power mentioned in this vers is