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
sure to them Rom. 4.16 Before we pass to the tenth and last particular from the Doctrine of Election hitherto opened we may take notice of two or three mis-shapen Monsters nourished in the Arminian Doctrine 1. The uncertainty of called mans spiritual and finall condition 2. The uncertainty or rather impossibility of Gods fore-knowledge thereof 3. Temporary Election and Reprobation 1. For the first It being inconsistent with the liberty of mans wil according to their Doctrine that God should in the cal of a sinner determine his wil by the work of the holy Ghost so as that it cannot come to passe but the sinner shal obey his cal And for perseverance in the grace of his cal the liberty of mans wil requires say they that when God hath done all that he doth for any yet may man for the issue not persevere Hence it must needs follow that all is at meere peradventure whether any one of all the sonnes and daughters of men should be saved or not whether ever there should have been any Militant Church upon earth or Triumphant in heaven or not whether Christ should haue taken our nature upon him his offices have done and suffered all in vain or not 2. For the second For as much as mans condition both for grace here and glory hereafter depends upon the use of his wil imbracing or resisting the cal of God continuing in or falling from the grace received in his cal and they wil not allow that God shal by his decree particularly determine how this or that man shal use his wil and they require it as essential to the liberty of mans wil that he may as to the event imbrace or refuse the motions of Gods Spirit whether in his call or after it how can it bee that what is no way certaine to be as having no certain foundation neither in God nor man can be certainly fore-known the certain fore-knowledge of that which is no way certaine and determined involving a contradiction Hence they are wont to decline this argument of Gods foreknowledge and sometimes some of them spare not to deny it 3. For the third Hence it must follow that the Election of any person cannot be till the last moment of life the reprobation of any person not til the time of obstinacy in sinne for they make faith and final perseverance therein substrate to election unbelief and obstinacy in sinne substrate to reprobation Now this must be either actual or in the fore-knowledge of God but in the fore-knowledge of God it cannot be according to their Doctrine as we but now proved therefore it must be actual and so election and reprobation not eternal but in time therefore no decrees or imminent acts of God Hence they speake sometimes not much incongruously to this result of their Doctrine Arminius tels us of an external act of reprobation and wee hear from his followers and those of greatest note that Election is not confirmed from everlasting that it is revocable that men sometimes of elect become reprobate and of reprobate elect c. What portents of opinion these are even Qualia credibile est rictu ruct asse trifauci Cerberon stygii monstra tremenda lacus The former Doctrine with cleare evidence of Scripture truth hath already manifested to the praise of his glorious grace or to the praise of the glory of his grace Eph. 1.6 There are foure things in the decree of Election making much for the glory of his grace 1. That it is to such great blessings in Christ the greatest of blessings and the foundation of the rest Eph. 1.3 4 5. 6. 2. That it is so effectuall thereunto as in the building of the Temple at setting up the top-stone there was loud acclamations of grace Zach. 4. so here in the accomplishment of all blessings prepared in Election when God shall be admired to all eternity in those that believe 2 Thes 1.10 in his decree of Election the foundation of faith and all blessings consequent upon faith shal this admiration ultimately fix 3. That it is so free in opposition to all works and faith in man it being and abiding wholly of him that calls not believers but unto faith nor the holy but to holinesse as formerly hath been declared 4. That it is peculiar it so imbraceth some as refuseth others that it is accompanied with the decree of Reprobation Rom. 9.22 23. there is nothing more ravishing the heart of a believer whether here or in heaven then this consideration Why did God set his love upon me and chuse me unto life refusing so many others They that pretended much to the advancement of free-grace are for vniversal grace universal redemption and such an election or no election rather as may stand therewith betray no little ignorance how wise soever they seem in their own eyes of the grace of God indeed and the true arguments of his glory arising from his grace THE FOURTH SERMON ROM 11.7 But the rest were hardned WE now come to the Decree of Reprobation 1. For the word opposite to Election Isai 41.9 2. For the thing it may be gathered partly from the precedent Doctrine of Election partly from expresse Scripture concerning it It is the eternal decree of God whereby hee hath meerly because he would hated the rest of men the same is true of the Angells but wee confine our discourse to man besides his Elect so as to appoint them to dishonour and destruction for ever by sinne for the glory partly of his soveraigne power over man partly of his revenging justice upon perishing sinners and lastly of the riches of his mercy upon his chosen and saved ones This description wil be clearly made good in the particulars of it by looking backe into the former discourse that we shal not need to be long upon it 1. That there is in God a decree opposite to the eternal decree of Election is manifest Rom. 9.11 as hath by a threefold argument been proved in opening that Verse in the first Sermon as likewise by opening the 14 15 16 17 18. Verses at the beginning of the second Sermon and the second Observation upon them I must here and divers times hereafter in this discourse of Reprobation refer the Reader to what hath been spoken in opening the ninth to the Romans c. both because repetitions of the same thing would needlesly increase the bulke of this discourse and breed confusion in the understanding 2. That it is his decree of hatred this hatred opposed to electing love is manifest Rom. 9.13 that it is such an hatred as refers to the exclusion out of the Covenant of life and to eternal death is there proved in handling the third instance upon Ver. 10 11 12 13. joyntly in the first Sermon as likewise in the third Sermon almost at the beginning in handling the third particular that Election is for eternal life The proofe thereof carrying along with it the proofe of this too that Reprobation
that the Jews Gods covenanted Israel generally refuse it sticking to the Law for righteousnesse to life Hence it will follow that God hath made void his Covenant setled upon Abraham for himselfe and his seed in that he hath now cast off his people the seed of Abraham this in the first verse I say then hath God cast away his people But then they assume but God hath not made void his Covenant therefore they conclude against the truth of the Gospell that justification is not by faith as the Apostle taught For answer The Apostle retaining the truth of the Gospell first disclaimes then refutes the objection First he disclaimes it God forbid God makes good his Covenant to the utmost Secondly He refutes it 1. By speciall instance of himselfe For I also am an Israelite c. vers 1. this concludes God hath not cast away all his people but what if some Therefore in the second place he answers by distinction vindicating the faithfulness of God that not one of his Covenanted ones hath he cast away the summe of his answer here is this of the people of God so by outward call and within the outward administration of the Covenant some he foreknew others he did not foreknow these whom he foreknew are his people indeed to whom not onely the outward administration but the spirituall and eternall blessings of the Covenant do belong these he hath not cast off the rest he hath yet herein his faithfulnesse not lyable to exception for as much as they never were truly his Covenanted ones onely pretenders to and seemingly in the Covenant This is the summary meaning of those words vers 2. God hath not cast away his people which he foreknew By the way observe if any of Gods covenanted ones should fall short of eternall life making defection from the truth the Apostle leaves God under that guilt which the objection here chargeth him with viz that he breaks Covenant and casts away his people contrary to the undertaking of his Covenant but this by the way against that horrid Tenent of the Saints finall apostacy The Apostle having thus answered by distinction he goes on first confirming then concluding his answer in the conclusion likewise explaining what he meant by this fore-knowledge of God concerning his people For confirmation that God hath not cast off his people whome he foreknew he instanceth the Churches state in Elijah's time from the 2d to the 5th vers The sum is this though the whole Nation in generall fell off from God to abominable Idols and no where true worshippers appeared yet then had God his reserved number cleaving to the truth and obtaining life The conclusion is vers the 5th by application of the former instance the sum this though at this present time the Nation of the Jews generally oppose the Gospell and bring damnation upon themselves yet there is a remnant according to the Election of grace who embrace the Gospell and find life where together with the conclusion we have his interpretation the people whom God fore-knew are they whom he elected and that of meer grace and peculiar favour And then vers the 6th having descanted upon this grace that it shuts out works Works then are as inconsistent with the grace of Election as with the grace of justification with that free favour whereby God chuseth unto life before all time as with that whereby in time he puts into the state of life and therefore works fore-seen have no more to do in Election it being the onely way wherein they in time to be performed can be represented to that degree which prevents all time then works done have to do in justification but to return the Apostle having infer'd that because Election is of grace it must therefore shut out works and this with speciall aime at the errour of the reprobate Jews who stood so much upon works he doth in the 7th vers resume the conclusion differencing first betwixt Israel in common and the Elect of of Israel the Election here being the same with the remnant according to Election vers 5. Then betwixt the Elect and the rest from the Elect by Israel in the former part of the vers understanding the rest of Israel from the Elect in the latter part who were blinded or rather hardened for so the same * The verb derived rather from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Callus then from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caecus what if it signifie when blindnesse most properly that kind of blindness which is by thick filmes and hard scales over the eye word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is otherwhere usually rendered John 12.40 where it is differenced from this signification of blinding and Mark 6.52 it having in it the signification of a brawny hardnesse and so it answers more expresly to the Apostles Doctrine otherwhere as Rom. 9.18 The way thus cleared we have two things to observe in the words 1. The difference betwixt man and man founded in the breast of God some are Elect others the rest from the Elect even amongst his own people So by outward call some his people whom he fore-knew with the knowledge of peculiar love others his people whom he did not fore-know 2. Then different condition for eternall life who are thus differenced in the breast of God the Elect shall certainly have life The Election hath obtained it the rest are hardned unto death And the rest were hardned we shall conclude both in this following Doctrine There is this difference between man and man founded in the breast of God Doctrin some are chosen to life and therefore they shall most certainly obtain it others are refused to death whence they shall as certainly not escape it Before we proceed to confirm the Doctrin it will be necessary to premise some cautions 1. In handling this Doctrin we shall be cast upon the deep things of God matters of high adoration even to amazement for it is a great Mystery we have in hand so the Apostle concludes admiring and adoring Rom. 11 33. and therefore here we must bespeak all sobriety of spirit with fear and trembling and indeed there it behoves us to bespeak it where it is to be had even at the throne of grace by faithfull prayer 2. We shall meet with many things to startle humane reason against which it will cavill endlesly So Rom. 9 14. God is charged with unrighteousness and in vers 19. with tyranny by mans corrupt reason Here therefore we must resolve setting our own wisdom apart to follow step by step the Clue of the Word which alone is able to guide us into this Maze so to hear what God speaks though never so contrary to our apprehensions and affections too as to stop all curious and unwarranted enquiries and where he makes an end of speaking there must we make an end of enquiring remembring the incomprehensible greatnesse of God and his absolute dominion over us so the Apostle Rom. 9.20 3. Many things
man fallen or man not yet created be the Object of Predestination whether the sin of the first man and in him the corruption of all men be considered before the decree or whether the decree of God comprehend within it the sin both of the first man and of all men this by certain steps 1. The objection taking for granted that men are hardned in sin according to the decreeing wil of God it is not denyed by the Apostle but justified but whether doth the consideration of sin in the parties to be hardned move God to that decree of hardning them or doth that sin for which they are hardned fall within the decree of God Ans Though God fore-see that they shall fin before he will harden them in their sinne their hardning being a judgement upon them for their sin yet doth not the fore-sight of that sinne go before his decree of hardning in sin but he decrees of his meer pleasure 1. To permit them to sin in order to hardning 2. To harden them in sin order in to condemnation 1. Otherwise there was no place for this Objection for it is granted on all Hands that upon sin committed it is just with God to harden and it will follow by like reason that upon the foresight of sin to be committed and this without the decree of God it may be just with God to decree to harden and there is no more colour of objecting against God in this latter then in the former 2. Neither otherwise doth it suite to the Apostles former discourse the decree whereby God wills the hardning of the Reprobate is the same with that whereby he hated Esau as is clear by the thread of the Apostles discourse from vers 13 to 19. but that riseth above all respect of sin to be committed v. 11. Hitherto we have gained this step that those actuall sins in recompence whereof by the righteous judgement of God the Reprobates are hardned unto death fall within the decree of God are not fore-seen without his decree as Motives to his decree but are by him decreed with intention of hardning for them But then secondly Doth not the consideration of naturall corruption by the fall go before this decree of God and thence the justice of God more clear that though he decrees to permit to sin in order to hardning yet is it onely sinfull man so considered in his decree fallen into a state of sin without his decree that he so decrees to permit to sin Answer But then still what place for the Objection That God may harden men for sins committed is granted on all hands that he is not bound to recover fallen man but may leave him to commit those sins for which he is hardned is likewise granted that he may find fault with punish with eternal wrath hardned sinners is likewise granted supposing then the corruption of nature in the eye of God before his decree of hardning the Reprobate there is no place for this Objection except we shall say that God must decree either not to suffer fallen man further to sin or not to harden any sinners in sin or not to punish hardned sinners but this is contrary to what by all is granted Thus far the Objection makes for man considered as not yet created to be the Object of Predestination Now for the Answer It will make it yet more clear Where 1. The Apostle pleads Gods absolute power over man by right of Creation vers 20.21 2. Expostulates for further clearing 1. The speciall end 2. The righteous execution of his decree v. 22.23 1. He pleads his absolute power and soveraignty or dominion vers 20. who art thou that answerest again by way of contestation with God God is so far above thee and hath that Dominion over thee that he is not lyable to give an account of what he doth concerning thee 2. This power over man not as created much less fallen but as to be created shall the thing formed fay to him that formed it why hast thou mademe thus We here see by the Apostles answer the mind of the Objection which was to charge God with Tyranny that he decrees to harden the Reprobate in sin upon supposall that this decree of his riseth above the consideration of man as created and in his decree of Creation he hath this intention Why hast thon made me thus which is yet more expresly in the next words what power the Potter hath to make Vessels for different use honourable or dishonourable the same power hath God to Create men some for salvation others for destruction Prov. 16.4 Now suppose man fallen had been the Object a ready and satisfying answer had been rather from Gods righteousness then dominion to this effect that though God decrees to harden to Reprobate in sin yet he sees them first as sinners and that without his decrees 2. He decrees to harden them in a certain order 1. Not to recover them from their sinfull state but suffer them to multiply their transgressions 2. To harden them by way of righteous judgement for those transgressions of theirs according to this order of the decree that it takes it use from the sin of man antecedently to his decree the plea of Gods righteousness must clearly have satisfied even a cavilling adversary for who can doubt but when man hath fallen without his decree God is not bound to recover him from sin or that when his transgressions are multiplied the Lord may not harden him that is with-hold such workes of his Spirit as he formerly afforded him after sinfull mans manifold abuse of them and deliver him up fully to his own heart and Satan That alone which requires the plea of Gods power is that the first step here is according to Gods decree and his decree of Creation is accompanied with this intention It is well observed by learned Camero that for the properties of God some of them are conversant about the object already constituted such are his mercy and justice some about the constitution of the object such are his wisdome and power the power of God is here so pleaded not as supposing man created and fallen in the knowledge of God but to be created and to fall by the decree of God the apprehension then of man considered as sinfull to be the object of this decree it is first against the nature of the Apostles argument here which is power or dominion not justice 1. It is against the prosecution of it 1. Shall the thing formed say to him that formed it Why hast thou made me thus according to that conception it should have been thus rather Shall the thing deformed say to him that formed it Why hast thou marred me thus 2. Hath not the Potter power of the same lump c. 1. They who will have the difference to arise from faith or workes fore-seen suppose here not one and the same lump but two and those very different lumps 2. They that will have
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 â—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
his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is his might for execution of his judgement upon the Reprobates to their destruction the power mentioned vers 21. is his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is right or authority this referring to the Creation of Man God hath right to Create man to what finall state he pleaseth and accordingly to order him thereto that to the condemnation of sinfull man 2. The Reprobate are vessels of wrath fitted or prepared for destruction which neither only nor mainly relates to themselves as corrupting themselves and so bringing damnation upon themselves though it be true that so they do but it primarily refers to God and his aime in their Creation as is manifest both by the Metaphor The Potter prepares or fits the Vessell of dishonour for it's dishonourable use and by the former discourse which hath been large-spoken to agreeable to the Scripture otherwhere Prov. 16.4 he hath made the wicked man for the day of evill in his decree of Creation then he had his finall destruction in his eye and therefore whatsoever should make for it so 1 Pet. 2.8 and Jude 4. 3. His mercy towards his Elect vers 23. this hath been formerly spoken to at the end of the third Sermon upon that part of the description of Election to the praise of his glorious grace THE FIFTH SERMON ROM 11.7 But the rest were hardned HAving laid down the positive doctrine of Reprobation we come now to answer Objections 1 Express texts of Scripture 2. Other arguments fastening in the Adversaries opinion great absurdities upon the Former Doctrine 1. For the Texts of Scripture they are mainly these wherein there is as much seemingly for them as in all other texts of Scripture 1 Tim. 2.4 where it is said Gods wills the salvation of all men and that they should come to the knowledge of the truth 2 Pet. 3.9 where it is affirmed that God is not willing that any should perish but that all should come to repentance Ezek. 33.11 where the Lord affirmes with an oath that he hath no pleasure in the death of the wicked but that the wicked turn from his way and live Ezek. 18.23 the Lord hath no pleasure at all that the wicked should dye and vers 32. he hath no pleasure in the death of him that dyes These Scriptures they are wont vehemently to urge an edge the Lord say they here declares himself positively he wills all to be saved negatively not willing that any should perish further that they might be saved he wills their saving knowledge and repentance as having no pleasure no none at all in the death of a sinner no not of him that dyes but the contrary that he turn and live and for this the Lord engageth his own life For Answer 1. We must give generall answers to those Scriptures wrested by them joyntly 2. Particular answers to them severally Ans 1. Consider on the other hand what hath been formerly cleared by Scripture that some the Lord hates in order to condemnation this hatred his decree for permitting sin in order to hardning for hardning in sin in order to condemnation this decree arising above all respects of sin in man though not without respect of sin in him that as the Potter of the same lump makes some Vessels to honour some to dishonour so the Lord out of man-kind equally represented to his decree not as yet Created fits some for glory as vessels of mercy others for destruction as vessels of wrath that the different decrees of Election and Reprobation are the originall ground of that difference which is found in the spiritual and eternal state of men the Election hath obtain'd the rest were hardned That in both these the will of God raigns I wil have mercy on whom I will have mercy and whom I will I harden that some were of old ordained fore-written to this condemnation Jude 4. that as God hath made all things for himself so the wicked man for the day of evill Prov. 16.4 that some are appointed or set to stumble at Christ and his word disobedient thereto 1 Pet. 2.8 and these opposed to the Elect or chosen people vers 9. We must so interpret the Scripture as it may stand with it self and therefore so the former Texts of Scripture as that we overthrow not these and the main truths held forth in them Ans 2. By distinction of the will of God The will of God is taken two wayes sometimes for his decreeing will or will of intention sometimes for his declaring will or will of administration 1. His Decreeing wil determines what shall or shall not be of this Psal 115.3 and Rom. 9.19 whatsoever he wils by this is certainly brought to pass whatsoever is not brought to passe it is most certain he thus wil'd it not for this will of his cannot be frustrate as the Psalmist affirmes and the Apostle grants for this will all the most crosse wills of men and Devils to his commands fulfill it * Lib. de Corrept grat c. 14. To will and to nill is so in the Liberty of him that wills or nills as that he can neither hinder the will of God nor overcome his power S. Austin 2. His declaring will shews what is mans duty what being done or undone God approves or disproves it is exprest partly in commanding partly in affording meanes the Lord herein dealing with men speaks after the manner of men what they command or for what they afford meanes it is commonly though not alwaies their intention it should be done This will is so often frustrate as the command is broken or the means abused this will respects not alwaies the event when God commands Abraham to offer Isaac here is his declaring will for it it was Abrahams duty to go about it God approved of his ready obedience but that Isaac should be sacrificed he intended not as is manifest by the issue this is not properly his will but the signe of his will as to us which sometimes agrees to his wil of intention sometimes not in respect of the Event it being many times his decreeing will that his declaring will should not be fulfil'd which besides other cases as in that of Abraham for offering up his Son is alwaies when sin is committed of this will Levit. 13.34 I would ye would not I would by all my Prophets formerly now by my self I called upon you and afforded you meanes for turning to me ye would not ye have resisted my call and abused the means afforded you Hence when God is said to will the salvation of all not that any should perish not the death of him that dyes c. either the note of universality All not any is so to be limited or the Will of God so to be distinguished or both as nothing may be ascribed to the will of Gods intention but what certainly comes to passe in the event This conclusion therefore we lay downe for further answer to