is for eternal death But for our more distinct apprehension we have here three things to consider 1. Wherein this hatred consists 2. Who are the objects of it 3. What is the ground of it For the first it consists in two things 1. The decree of permitting sin in order to hardning in it 2. The decree of hardning in sinne in order to condemnation for it or rather in the decree of God for two things First for permitting of sin in order to hardning in it And secondly for hardning in sin in order to condemnation for it That God decrees the being of sinne in the world hath been proved by divers arguments towards the end of the second Sermon and that it be by his permission without which it could not be Now further for the Reprobate he decrees the permitting of it in order to hardning and their hardning in it in order to their condemnation Hence the method whereby the Reprobates are carryed on to condemnation which is according to the decree of God opposite to Election is by hardning Rom. 9.18 He will have mercy on whom he will have mercy looking back-wards to his love of Jacob and fore-ward to the honour vers 21. and glory 23. of the vessels of mercy prepared thereunto as those on whom he would make known the riches of his glory And whom he wills he hardens looking back-wards likewise to his hatred of Esau and for-ward to the dishonour of v. 21. his wrath and power against v. 22. the vessels of wrath fitted for destruction which by abusing the long-suffering of God towards them they in the end incur so Rom. 11.7 The Election hath obtained it the rest were hardned By divine permission then to fall into sin is common to the Elect with the Reprobate and that both in Adam and themselves but with different aime on Gods part and different fruit or issue on mans by the sins of the Elect way is made for their Redemption by Christ by the sins of the Reprobate way is made for their finall hardning in sin and so for eternall death that as the love of God to the Elect is exprest 1. In their effectuall call 2. In their finall perseverance so his hatred to the Reprobate 1. In leaving them to their sins 2. In final hardning in sin For further clearing this point in hand let us resolve one question Q. What is it to harden in sin Ans It is the exercise of righteous judgement by God upon sinners whereby he gives them over so fully to the power of their own lust and to the dominion of Satan that they are no longer capable of spirituall good but on the contrary not onely by all temptations to sin but by the most powerfull meanes against sinne they shall grow worse and worse We read of a two-fold hardning one befalling the Disciples of Christ Mark 6 52. this expresseth it self in sottishness opposite to due apprehension 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they understand not concerning the loaves the other peculiar to the Reprobate expressing it self in stubbornness opposite to due submission thus Pharoah as yet exaltest thou thy self against me Exod. 9.17 It is this that we here speak unto Concerning this three things 1. What is the state of a sinner thus hardned It is this he is no longer capable of spirituall good c. So with Pharoah when the Apostle instanceth as an example of Reprobation he still grew worse and worse by all the great works of God before him and upon him after every new plague his heart hardned anew Exod 7.2.3.4 when the Magicians were forced to confess the power of God against them still his heart hardned Exod. 8.19 so the Reprobate Jews Isa 6.9.10 with Mat. 13. v. 14.15 their hardness of heart went on against all that they heard and saw in the word and workes of God by the Prophet by Christ himself and his Apostles sottishness and stubbornness both prevailing in them 2. What is Gods way of hardning the Reprobate he gives them over so fully c. as it is in the description here are two particulars especially to be taken notice of 1. He gives them over fully to the power of their lusts and this he doth by with-holding those works of his spirit for enlightning convincing awing enclining which formerly he afforded There is a time when even the Reprobates many of them are in regard of meanes offorded and the workes of Gods spirit upon them by the means in a faire way for life but they abusing that light and those motions of the spirit the Lord with-holds those works of his no longer restraining them as formerly but suffering them to run headlong into all wickednesse wholly byassed by their lusts hence God is said to harden them Iohn 12.40 referring to that of Esay 6.9 10. he thus giving them over and they are said to harden themselves Mat. 13.15 their eyes have they closed conmpare the Context they given over increasing in stubbornness against the Lord so in the History of Pharoah sometimes God is said to harden his heart sometimes he is said to harden his own heart 2. He gives them over to the dominion of Satan whom they have chosen rather to serve then God as the instrument of his wrath to blind them more to smite them with further hardnes of heart to infuse into them and stir up in them more enmity against God thus 2 Thes 2.10 11.12 God gives over such as received not the love of the truth c. to the effectuall delusions of Satan with certain aime at their damnation thus 1 Sam. 16.14 and 18.10 and 19.9 there is an evill spirit from the Lord stirring up Saul to rage and murder an evill spirit therefore the Devil from the Lord therefore he had commission from God as the lying spirit in the mouths of Ahabs Prophets had and Saul was given up of God to the effectuall working and dominion of that evill spirit 3. The Lord as the supream mover acts them thus destitute of his grace and wrought upon by Satan hence the Lord is said to harden to fatten to strengthen to turn the heart of the Reprobate unto evill so for turning their hearts Psal 105.25 of the work of God upon the wills of men moving them when they move sinfully he himself free from their sinne see more fully in answer to the first Objection in the last Sermon 3. The ground of this hardning work it is their former sinnes therefore we say it is the exercise of the Lords righteous judgement upon sinners when he hardens though the decree of permitting fin in order to hardning and of hardning in order to condemnation riseth above sin either acted or foreseen as that which shall be the Lord in this decree of his seeing that it shall be as formerly hath been proved yet the execution of this decree in hardning ever followes sin committed so 2 Thes 2. because they received not the love of the truth there was their sin
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
of sin so they conclude if this be just arguing there is no sinne in the world but God must be the Author of it whether he will it or not if we can imagine that God permits sin besides his will for it is sin in man to permit another to sin when he hath power in his hand and that without the least trouble to himself to prevent it 2. Is there the same kindred and Consanguinity betwixt God and all the sons and daughters of men without exception that there is betwixt the living Creatures and their young ones it is true we are his off-spring or of his kind Act. 17.29 inasmuch as we have our life and being in him and were created in his image but to be his sons and daughters depends upon his Covenant in the hand of Christ made on the behalf of the peculiar and chosen seed now for them let the whole world perish not one of them shall miscarry Rom. 4.16 Ioh. 8.35 Ioh. 11.52 2 Tim. 2.19 Esay 53.10 3. Their own objection falls in full weight upon their own heads who teach that ruinous Doctrine of final apostacy that they who are truly the children of God having embraced his Covenant by true faith may yet fall from the state of life totally and finally and so perish for ever 4. Wherein doth this cruelty appear that God should condemne hardned sinners is that cruelty no that he should harden wilful sinners viz. give them up to hardnes of heart as a punishment of their former sins is that cruelty no that he should not recover from sin all the Sons and Daughters of Adam without exception is that cruelty no that he suffered Adam to sin and imputed his sin to his posterity is that cruelty no All these things they grant Scripture-evidence being so clear for them though some of them true sons of their Father Pelagius would gladly if for shame they durst and some have put shame here deny the imputation of Adams sin and so originall sin in one of these two then or in both together must be the cruelty that unto Adam was denyed that aid of grace without which it could not be as to the event that he should stand that God decreed antecedently to the fore-sight of sin the sins of men but it hath been proved already that this is no cruelty in God but the charge of cruelty hereupon is blasphemy in man Instance But at the least God is not so mercifull according to this Doctrine as the Scripture sets him forth Reply 1. And how is he so powerfull and so perfect as the Scripture represents him if any thing fall out beside his decree and the full purpose of his will 2. The Scriptures which speak most this way have been cleared already and therein we have discovered how inconsistent it is with the nature and happinesse of God that in any thing his will should be frustrate 3. There are two sorts of mercies 1. Common in the blessings of this life these are to all the children of men Acts 14.16.17 2 Peculiar in the blessings of eternall life those which shall surely make for it here the Apostle avoucheth a difference Rom. 9.18 and this founded meerly in the will of God vers 11.13 these are onely to the Elect Ephe. 1.3.4 and how clear the current of Scripture is for this hath formerly been abundantly made good the greatness of the Lords mercy is declared extensively in the former that they are to all even to those who live and dye his enemies intensively in the latter 1. That they are so excellent in their nature 2. That they are so peculiar as we have formerly seen at the end of the third Sermon So that if the Holy Ghost knowes by what argument to commend the mercies of God to man he that denies the former mercies to belong to all or affirmes the latter to belong to all derogates from the mercies of God indeed These are the two main Objections made against the former Doctrin accusing God a third now followes tending to excuse man Object 3. The former Doctrine takes away the liberty of mans will and so quits him of all sin liberty of wil being necessary to every sinfull action Upon two grounds do they conceive the liberty of mans will overthrown 1. In that God hath decreed his sin 2. In that God moves his will when he wills sinfully the motion that is from God upon the wil of man determining it in its operation whence man must sin of necessity and therefore not freely and so his sin is no sin the objection against the liberty of mans will is the same in actions not sinfull Ans 1. For the decree 1. It is most clear by Scripture and hath been formerly proved that the actions of mans will both good and evill are decreed by the Lord. Let us here onely give some speciall and remarkable instances 1. For good actions embracing the call of God in the conversion of a sinner is decreed Rom. 9.11 Rom. 8.28 30. Acts 13.48 the faith and obedience of converted sinners in an holy course is decreed Ephe. 1.4 2 Thes 2.13 The obedience of Christ fulfilling the will of God in performing the great work of mans Redemption was decreed 1 Pet. 1.20 Heb. 10.7 for evill actions The crucifying Christ by the Jews and Romans was decreed Acts. 4.27 Absoloms incest was decreed as is manifest in that it was fore-told by God 2 Sam. 12.11 and generally whatsoever was fore-told as that which should certainly come to pass and not conditionally as Nineve his destruction must needs be decreed for if God have not determined that either by his works or permission whatsoever he hath fore-told shall come to passe then may his word be falsified hence then the bitter persecutions of the Church by her wickedest adversaries the faith and patience of the Martyrs in all ages is decreed To instance in the rage of mystical Babylon the faithfulnesse of the Virgin-company the true Church of Christ overcoming her temptations to instance further in the Kings of the Earth first subjecting themselves unto that whore afterwards hating and destroying her in the conversion of the Jewes and with them the fulnesse of the Gentiles these are all foretold as those things which should certainly be and therefore were they all decreed and how much of the will of man and the workings thereof is in all these things who can but see 2. Yet hence is no infringement of the liberty of mans will because the decree as such is an action in the breast of God makes no change in man or in his condition till it come to excution 3. The decree establisheth mans liberty forasmuch as God hath decreed that man shall wil it is now beyond all peradventures that he shall wil for the counsels of God shall stand but how certain soever it is that he shall wil so certain it is that he shall worke freely for to will is in the motion of the will to
is that which the understanding represents as good and therefore though the will have a power when it wills the present object to nill it if it should like so to do yet so long as the understanding represents it good to will it and evill to nill it it cannot like to nill it Hence it is manifest how man in the operation of his wil differs from necessary Agents whether natural Agents as the fire or sensitive as the bruit beast they are determined by the force and instinct of nature naturall Agents without either apprehension or choice or any shadow of either sensitive Agents have onely the light of sense according to which they like or dislike and therefore not so much a true choice as a shadow of it man in the operation of his wil doth what he likes or dislikes in the light of the understanding Now to apply this to answer the objection the liberty of Independence being peculiar to God where this liberty of choice is there is all that liberty of will which is found in the Creature Angell or man Object But how doth determination to one part stand with this liberty of choice Ans There is a double determination 1. To one of the contrary objects good or evill morally understood that this may stand with the liberty of the will is clear On the one hand God himselfe Christ the Angels the glorified Saints can will onely that which is good neither have they power to will what is evill yet in them is the highest liberty of will without which there is no holinesse On the other hand the Devill the damned the hardned we may add all the unregenerate can onely will that which is evill yet in all these the will is free naturally free though morally enslaved without which there was no sin determination then to one of these contrary objects takes not away the liberty of the will 2. There is a determination to one of the contrary acts to will or to nill neither doth this take away the liberty of the will for then the exercise of its liberty should take away its liberty when ever it either wills or nills it is for the present not indifferent about the object but determined now as the Adversaries suppose the will to determine it self unto and in its owne operation thereby not destroying but exercising its liberty so wee affirme that God by his motion determines it moving it by its owne principle and according to its owne nature that is by the understanding determining it to its operation and so moving it as in the vertue and by the efficacy of his motion it doth whatsoever it likes in the light of the understanding with a power to the contrary if it should like so that whatsoever is required to its liberty stands faire with the motion of God determining it and the more firmely it is in its operation fixed to the object the more fully doth it exercise its liberty as liking more vehemently what it doth but still in the light of the understanding These are the main Objections where the Answers to these shall satisfie what Objections remain will prove but wash way where satisfaction is not received about these it will be but lost labour to proceed to others FINIS June 5. 1648. Imprimatur John Downame ERRATA Page 1. line 18. for onely of life read onely way of life p. 4. l. 7. for 〈◊〉 degree r. decree p. 5. l. 30. for into this maze r. in this maze p. 7. l. 12. for the Scripture r. that Scripture p. 12. l. 30. for Law r. love p. 15. l. 26. for fore-light r. fore-sight l. 33. for in the first ground r. is the first ground p. 19. l. 13. for it peradventures r. it at peradventures p. 31. l. 23. for harden to Reprobate r. harden the Reprobate l. 32. for it use r. its rise p. 32. l. 24. for 1. r. 2. p. 50. l. 29. for apart together r. apart and altogether p. 52. l. 10. for line of whom r. line excepted of whom p. 56. l. 2. and 3. for glorfying r. glorying p. 57. l. 21. for whereby Christ r. whereof Christ p. 59. l. 17 for two John r. 6. John p. 65. l. 9.10 for to the praise r. 10. To the praise p. 70. l. 24. for understand r. understood l. 33. for when r. whom p. 75. l. 20. for makes for his glory r. makes for glory p. 80. l. 8. for urge an edge r urge and edge p. 89. l. 3. for 1. r. 2. p. 90. l. 8. for he that wills r. he wills p. 93. l. 10. and 13. for acts r. arts p. 94. l. 27 for is the gift r. is his gift p. 95. l. 17. for by hardning others r. by hardning others p. 106. l. 12. for heat r. heart p. 107. l. 17. for Saw r. Law Some other small slips there are and divers mis-pointings which I omit