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
of the others condition hitherto that it is not of works that it is of God that it is so of God as of his purpose of Election and Reprobation Now follows 4. It is so of the purpose of Election on Jacobs part as that it may * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abide And therefore 5ly So of God according to the purpose of Election as of him that calleth in our Call we receive faith and that renewing worke of the spirit whereby we are brought into the state of life it is then so of God according to the purpose of Election as of him that by vertue of that purpose gives faith and brings into the state of life by the renewing of the holy Ghost and thus his Election remaines firme for the issue of it eternall life to the Elect as borrowing nothing depending on nothing in man but undertaking and giving all hence it is manifest when the Apostle shuts out works he shuts out as wel works foreseen as done because expresly for Election so denyes it to be of works as that it shall be of God but if of works foreseen it was of our selves so of God as of his purpose which we shall see by and by cannot be built upon any thing but himself so of his purpose as that it may abide without change and therefore must have a surer foundation then works fore-seen or indeed any thing foreseen in man and therefore so of God according to his purpose as of him that calls therefore shuts out not works onely but faith too faith not onely acted but fore-seen 1. It is not thus not of works but of him that believeeth but not of works but of God 2. Nor thus not of works but of him that justifieth but thus not of works but of him that calleth justification supposeth faith in our call we receive faith it is then of God according to the purpose of Election not as of him that fore-sees either works or faith but as of him that gives faith and therefore cannot fore-see it antecedently to his purpose but in his purpose of giving it And now that the fore-light of evill works or of any thing in man is not the first ground of his perishing condition but in Esau's case evill works fore-seen have no more to do then wrought as to the point in hand we shall make it appear in these two Conclusions 1. That the different purpose of God electing some refusing others in the first ground of their different state who embracing the truth are saved and who rejecting the truth are damned 2. That this purpose is not built doth not stand nor depend upon any thing in man but is wholly of it self These two Conclusions as they are clearly to be made good from the Apostles discourse hitherto so will the confirmation of them make good the thing in hand For the first we have seen it in Jacob and Esau and they are speciall instances to conclude the generall question about the Jews the Nation generally refusing the Gospell and so perishing the remnant imbracing it and so obtaining life as is clear by the Apostles discourse which afterward he enlargeth to all mankind For the second setting aside that the Apostle hath carryed the purpose of Election and Reprobation in a parrallel strain let these arguments conclude it 1. Whatsoever is done God either doth it as the first worker or permits it to be done as the supream Ruler 'T is clear if God will neither have an hand in doing it nor suffer it to be done it cannot be done * Enchrid ad laurent c. 95. Nothing is done without the will of the Almighty that it should be done he either suffering it to be done or himself doing it Augustine further whatsoever is permitted to be done as the evill of sinne requires some concourse of God In whom we live and move and have our being for production of that act to which as by man done sinne cleaves inseparably otherwise second causes in producing their acts should move independently upon the first cause and the Creature should Create Therefore onely so far doth God fore-see before all time what shall be in time as he sees his owne will either for the doing it or permitting it to be done for affoording that concourse without which it cannot be done The will of God then before all time that is his decree or purpose for the being of such or such a thing in time must be the ground of his fore-sight that it shall be and therefore in order of nature before it and so his purpose meerly of himselfe For still whatsoever can be imagined fore-seen as that which shall be to move his will that it may be fore-seen as that which shall be must of necessity suppose his will that it shall be For further clearing this truth though indeed it is a truth that shines so clearly in its own light as well might forbid all further clearing consider of things that are not Some are only possible and may be God can raise up children to Abraham of the stones Some are future and shall be both knowne to God But how is this knowledge differenced All things possible he knowes in his owne power all things future in his decree Secondly if God fore-see what shall be in order of nature before his decree that it shall be otherwise then in his decree then is he dispoiled of all liberty both in his decree and for his decree 1. In his decree if he will decree he hath his rule before-hand from the creature what he fore-sees antecedently to his decree shall bee therefore because it shall be doth he fore-see that it shall be then hath he no liberty left to decree otherwise but either his decree must be frustrate or contradictions must be true Such a thing shall be and therefore God hath fore-seen that it shall be the same thing shall not be God hath decreed that it shall not be But for as much as both these cannot be true God must be content to stand under the most fatall necessity that is imaginable The sum of the Stoick fate was * Once hee commanded he obeyes alwayes Semel jussit semper paret here it is Nunquam jussit semper paret he must obey what is prescribed by the creature even there where subjection is fatall bondage in the determination of his will how unseasonably are the adversaries of the truth wont to raise clamours against that necessity which man stands under upon supposall of Gods decree That second causes should by the first cause be determined so as upon supposition of the first causes predetermination to work only to that issue which is predetermined the same conditionall necessity being undeniable upon their own supposition of fore-sight In the mean time for the manner of their workings rational free agents left free in their working the same decree that determines them to one issue determining them likewise to work freely to
of his passion so that thus all men have the meanes of saving knowledge initially in the Creature and it is in their hands to improve those initiall meanes to the obtaining of the ultimate meanes in the word of the Gospell hence they teach that the Sun Moon and Stars preach the Gospell Rom. 10. Ans This Tenent is meerly Jesuitical overthrown by the more Orthodox of the Papists themselves by these or some of these following Arguments 1. God in revealing the Gospel is found of those that sought him not c. Rom. 10.20 2. It is not in him that willeth nor in him that runneth but in God that sheweth mercy Rom. 9.16 whereas according to this Tenent onely to him that by the improvement of naturall power wills and runs mercy should be shown 3. He will have mercy on whom he wil have mercy and whom he will he hardens Rom 9.18 where the originall ground of salvation is ascribed meerly to the will of God but according to this Tenent his will is suspended upon mans work 4. Who made thee to differ and what hast thou that thou hast not received 1 Cor. 4.7 the graduall difference found amongst the Saints themselves is from God by what they receive much more that specificall difference betwixt Saints and Sinners 5. The greatest of sinners who have most abused their naturall Talents as Publicans Harlets and such as the Apostle reckons up 1 Cor. 6.9.10 are called when many more restrained and better qualified for moral vertues are passed by Non habeo c. There is nothing that I can behold in chusing men to saving grace should I in my thoughts be permitted to the tryall of this Election but either greater wit or smaller sinnes or both let us add if you please bonest and profitable acts whosoever therefore he is who is intangled and defiled with the smallest sins for from all who can be free and of quick wit and accomplisht with the choisest acts seemes a fit man to be chosen to grace but when I shall thus determine so will he laugh at me who hath chosen the weak things of the world that he may confound the strong and the foolish things of the world that he may confound the wise that I beholding him and with shame corrected laught at many who both compared with some sinners are more chast and with some fishermen are Orators c. Angustine Ad Simplic Lib. 1. ad finem fere 6. According to this supposition there is no place for preventing grace but it is prevented debt when a sinner is converted so that it overthrows it self not grace because it is of works and so not preventing because prevented by fore-going works in the improvement of naturall powers Object But it is for the merits of Christ and therefore of grace Ans But where it is of works it is not of grace saith the Apostle therefore this hath Christ no more merited it being the overthrow of grace then that we should be justified by works by both which grace would be made no grace as for that Text Rom. 10.18 compared weth the 19. Psalme it is a most ridiculous wresting to apply it to this purpose It is plain there that they whose sound goes forth c. are the Apostles and sent teachers preaching the word of the Gospel to the eare by whose preaching faith is immediately begotten upon hearing vers 14.15.16 17 not the Sun Moon and stars holding forth the works of God to the eye by which men are remotely prepared for the Gospel and faith by it and what is alleadged out of the 19. Psalme is spoken allusively the course of the Gospel in the hands of the Apostles and their Successors compared to the course of the Sun in the skie Thus much for the denyall of means 2. For the denyall of his spirit in regard of saving operation to many who enjoy the means The same word preached is to one the savour of life to life to another the savour of death to death whilst some are converted others are hardned observe here 1. It is God that makes the difference 1 Cor. 4.7 the effectual call of a sinner in saving illumination faith and repentance is the guift Ephe. 1.17 and 2.8 Phil. 1.29 2. Tim. 2.29 Ezek. 36.26.27 2. It is of meer grace without respect of former works 2. Tim. 1.9 Rom. 11.5.6 Rom. 9.11 3. The Lord herein useth an absolute liberty Jo. 3.8 4. He gives in the call of a converted sinner both the power and the acting of that power to such as are not converted he gives neither the former part of this is clear by the forementioned Texts proving it to be his gift both the former and the latter is clear Joh. 6.44.45 no man can come without the fathers drawing and teaching therefore where this is not there is not so much as the power but where this is not onely can they but they do come hence the conversion of a sinner is an effectuall and a peculiar work of God and if God did the same for those who are not converted which he doth for those that are they should be converted too but this we have seen before 5. The Lord in this proceeds according to his decree for converting some by hardning others against the means Rom. 9.18 for conversion Act. 13.48 Rom. 8.30 Ephe. 1.4.5 for hardning Ioh. 12.37 to the 42. that the Jews were not converted by the powerfull ministry of Christ was hence saith the Evangelist because the Lord had long before determined their hardning and foretold it Esay in his time beholding the glory of Christ as he was to be revealed by his coming in the flesh and preaching adding miracles to his Sermons to the Jews prophesied of these Jews that they by his word and works should be hardned Hence then it will be manifest upon the summing up of these particulars that by all here cannot be meant every one without exception not so much as the declaring will of God in affordding the meanes being for all in that sense much lesse his decreeing will according to which he dispenseth himselfe thus differently both in affording and applying the meanes we will here conclude with * Lib. de Genes ad literam c. 10. S. Austin God could saith he turn the will of the wicked into good he could 't is plain because he is omnipotent why therefore doth he not because he will not why he will not it is with himselfe penes ipsum est for we ought not to be wise above what behoves Here the wisdom and Soveraignty of God betake themselves to their height he that will here straine his eye shall lose his sight he that will needs be sounding these depths shall lose his plumb he that will search out the majesty shall be over-whelmed with the glory Thus much for the particular Answers to those two Scriptures joyntly now in the last place to each apart For the first 1 Tim. 2.4 It is manifest by the Context
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 Minister of the Gospell in Oundle in Northamptonshire LONDON Printed for John Wright at the Kings-Head in the OLD-BAYLY 1651. To the Reader Reader THou hast here a small piece presented to thy view which hath above these three years laine concealed with the Author as thou mayest perceive by the Imprimatur neither had it yet looked abroad had not those main Truths of God in it asserted concerning his Electing and Redeeming Grace whereon especially the throne of his glory is raised wherein is the peculiar treasure of his Saints been of late by the daring hand of that unhappy man M. John Goodwin in his wretched Treatise by him called but miscalled Redemption Redeemed been so highly assaulted In the first place my hearty Prayer is The Lord rebuke him and if that peculiar grace which for the present he so seriously despiseth and so boldly bids defiance to shall yet magnifie it selfe in saving him though by fire yet let the zeal of the Lord for his own most precious truth burn his worke for it is stubble Nay when ever that grace shall visit him indeed with the discovery of the truth as it is in Jesus his own hands will be forward to pul down what he hath built In the second place my hopes are and indeed my confident expectation that the Spirit of the Lord shall send forth some faithfull assertors of his Truth not only to encounter him but to confound his Doctrine and for the good of his Elect ones in this Nation such of them as through weakness of judgement and unskilfulness in the mysterie of Christ are liable to be seduced by such a Spirit of Errour onely the foundation of God stands sure to strike his weapons out of his hand as they have been already struck out of the hands or his great Masters Arminius and Corvinus and the rest of that mischievous faculty Neither hath he for ought I can and without partiality discerne at all repaired their losse onely concealing it from vulgar eyes he treads with confidence in their beaten steps and that nothing may want to set it off bravely challengeth an whole University to remove him Doubtlesse such modesty and ingenuity must needs be the character of the Spirit of Truth in him In the meane time till a further Antidote shall be prepared by a more skilfull hand I have adventured to administer this which lay by me if the Lord may please to blesse it for some checke to that spreading poison And this let me say though it be no Answer directed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to his Booke for it was composed long before his discourse saw the light yet doth it mainly insist upon the foundation of all viz. the Decrees of God endeavouring to cleare according to the Scripture the onely key of this Mystery the Doctrine of Election and Reprobation which being once well setled his errors about the following Doctrines that of Redemption the perseverance of the Saints c. are smitten at the root withall in the prosecution of those forenamed Decrees the other Doctrines controverted fall in to be discoursed neither have I declined the maine Objections which by the Arminian Family are wont to be made about these Doctrines so that the substance of the whole Controversie is therein handled But the best account I can give hereof is briefly to set down the order of the Treatise which is as followeth In the first and second Sermon is handled the Doctrine of Election and Reprobation joyntly and this in opening the ninth Chapter to the Romans from Vers 1. to 24. wherein the Absolute Decree is maintained In the third Sermon the Doctrine of Election apart and therein Absolute Election further asserted In the fourth Sermon the Doctrine of Reprobation apart and therein Absolute Reprobation proved In the fifth Sermon those Texts of Scripture cleared which are wont mainely to be objected against the Doctrines in this Discourse maintained and therein the Arminian Doctrines 1. About the antecedent and consequent Will 2. About the improvement of naturalls for the obtainment of spiritualls examined In the sixth and last Sermon three other Objections are answered 1. That which chargeth the former Doctrine as making God the Author of sinne 2. That which chargeth the same Doctrine as rendring God cruell or at least not so mercifull as the Scripture represents him 3. That which chargeth it with despoiling man of the liberty of his Will and indeed here is the Diana In these Objections are the knots I have therefore singled them out not that I have such an overweening opinion of my selfe as to thinke my selfe amongst the ablest to unite them but indeed very farre below many of my brethren But 1. It is not faire dealing with a Controversie to passe by the main Objections 2. I hope what is here said in answer to them may not be without fruit for the further establishment of some in the Truth 3. I was willing hereby to give occasion to some one or other Scribe in this our Israel more throughly instructed unto the Kingdome of Heaven to bring out of his treasure things new and old for setting these precious Truths of God more faire in the eyes of his people And here I now thanke Mr. Goodwin whose darknesse I doubt not will occasion more light his boldnesse confident I am will excite modesty I will not say what an edge his sometimes imperiall dictates instead of Arguments as is the Arminian mode sometimes his monstrous Conclusions sometimes his wrested Quotations sometimes his uncouth Philosophy sometimes his consequentiall Blasphemy will put upon the spirits of some whom the Lord shall honour to rescue his Truth out of his hands onely I am perswaded the zeale of the Lord will doe it Which and a fruitfull blessing thereupon shall be the earnest Prayer of Reader Thy Servant in and for the Truth Richard Resbury THE FIRST SERMON Rom. 11 Chap. verse 7. But the Election hath obtained it and the rest were blinded or hardened THe Apostle is here taking up againe the same discourse which in the ninth Chapter he had begun and hitherto continued now winding up all towards a conclusion For our more distinct understanding of it we must first observe the occasion then the discourse it selfe The occasion an objection which might arise from the Jews refusall of the Gospell which the Apostle doth so prevent and answer as in his answer he doth clearly open the great mystery of eternall Predestination The Objection ariseth thus The Apostle having formerly preached the truth of the Gospell in that maine Article of justification by faith alone without the works of the Law Hence this Objection if that be truth and the onely of life how comes it to passe
Faederall off-spring according to that second sence of Covenant-Interest newly laid downe Neither because they are the seed of Abraham by naturall descent are they all children according to the Covenant which he proves by Scripture testimony setling the Covenant upon Isaac and his posterity excluding Ishmael * Christ with all beleevers But in Isaac shall thy seed be called then verse 8. makes an exposition of that Text of Scripture where the children of the flesh are the same with the seed by naturall descent and the seed the same with the children of the promise or Covenant viz. they in whom the Covenant shall effectually be made good and both these the same with the children of God Thirdly he confirmes his Exposition verse 9. quoting Gen. 18.10 the summe of his confirmation comes to this That as Isaac was borne not by the strength of Nature for Abrahams loynes and Sarahs wombe were now dead but by vertue of the Promise so it is with all the faederall off-spring of Abraham not in that they are from him by naturall descent and therefore not all that naturally descend from him but in that they are his off-spring according to the Promise and onely to some the Promise belongs are they the blessed seed The Observations 1. The maine intention of Abrahams Covenant is eternall life 2. They who are the proper subjects and true heirs of this Covenant doe effectually obtainlife 3. It is in the Tenure of this Covenant not only to give life upon condition but withall effectually to fulfill that condition 4. Though the greatest part of those that are under the outward administration of the Covenant fall short of life yet doth the faithfulnesse of God remaine inviolable forasmuch as all the true subjects and proper heires of the Covenant doe certainly obtaine life These are all cleare from the Objection that if the Jewes fell from the state of life the Covenant was void and the answer preserving the firmnesse of the Covenant in that the proper heires of it have life The third instance followes in Isaac's family in the 10 11 12 and 13. verses taken out of that History Gen. 25. v. 23. where first the Apostle cleares it of those exceptions which might bee made against the former instance vers 10. Secondly he layes downe the same difference tending to the same purpose betwixt Jacob and Esau the sonnes of Isaac that he had formerly laid downe betwixt Isaac and Ishmael the sonnes of Abraham v. 12. 13. Thirdly the ground of this difference vers 11. where he opens the great Mystery of predestination 1. For exceptions against the former instance these two might be made First Isaac was borne of the free-woman Ishmael of the bondwoman Secondly after Ishmael was borne was the promise of the blessed seed made and therefore no wonder if the Covenant was setled in Isaacs posterity only but it is otherwise in Jacobs posterity the common Father of the Israelites these exceptions are prevented vers the 10th Jacob and Esau were both by one Father and one Mother at one birth yet as the word of promise unto Sarah setled it upon Isaac and his posterity so the word of the Oracle to Rebecca upon Jacob and his 2. The difference is laid down vers 12. where it is manifest from the question in hand 1. That this difference is not such as is common to Jacob with all his posterity on the one hand and Esau with all his on the other hand because it is brought to prove the difference that hath place in the posterity of Jacob himself All are not Israel that are of Israel 2. That it is not so much a civill as a spirituall difference because that which concludes Jacob in the saving Covenant and with him that seed of his that not onely is of Israel but is Israel excludes Esau and his posterity that Covenant it being the maine instance Vindicating the faithfulness of God in making good that Covenant notwithstanding the Jews generally fell from the state of life in as much as the remnant amongst them obtains life this difference is further both confirm'd and cleared that it is spirituall the servitude of Esau importing his exclusion from that Covenant he in this answering Ishmael in the former instance vers 13. their different condition proceeding from the Law of God to Jacob and his hatred of Esau which love and hatred applyed to the question in hand is manifest to be eternall love and hatred in order to eternall life and death The Apostle singularly taught of God sees more in this hatred of God towards Esau then the desolation of his earthly inheritance exprest by the Prophet 1 Mal. 3. Nay in that desolation as an outward pledge he reads the Lords eternall hatred which is yet further manifest by the ground of this difference which now comes to be considered 3. The ground of this difference vers 11. where the Apostle first denyes the ground of this difference to be in their works which he confirms by observation of the time when the testimony of their different condition was given they being yet unborn c. 2. He so denies it to their works as he ascribes it unto God Not of their workes but of him that is of God Therefore so denyed of their works as likewise of themselves the originall and supream ground of their difference not being of themselves but of God 3. It is so of God as that it is of his purpose of Election and Reprobation For the purpose of Election it is here laid down the purpose according to Election being as much as the purpose of Election or that purpose whereby God Elects for the purpose of Reprobation it is here divers waies insinuated 1. In the specifying of this purpose of Election which because it is a purpose of choyce in regard of Jacob must therefore be accompanied with a purpose of refusall in regard of Esau which purpose of refusall is the purpose of Reprobation 2. In the removall of works as the ground of their difference as well evill works denyed the supream ground of Esau's servitude as good of Jacobs Dominion of Esau's hatred as of Jacobs love Therefore another ground must be found for Esau's condition as well as for Jacobs which can be no other then what is hinted concerning Esau in that which is exprest concerning Jacob. 3. The different state and condition of the parties here instanced if onely the purpose of Election as it is here exprest had been understood well might beloved Jacob as the object of it be mentioned but what place for hated Esau in reference to Election That the Apostle then gives this double and contrary instance removes what might be imagined grounds in themselves from both from Esau especially that which alone might be conceived a ground in him ascribes the condition of the one expresly to Gods purpose as the originall ground it must needs be that the contrary purpose of God is likewise the originall ground
that issue all this is orderly and faire The first cause herein having its due preheminence the second cause in due subjection yet without all impeachment but to lay the first cause under the seconds foot and that when in its weakest state not in being but that which shall be is to raze the everlasting foundations Thus is God dispoiled of liberty in his decree Secondly What liberty hath he for it Such a thing shall be is so fore-seen of him before his decree what place is there now for his decree in his decree he playes but an after-game it will be whether he decree or no how is this beseeming the Divine Wisdome to decree that which is sure enough to be before he determine any such thing To what end is such a decree Thirdly by the different condition of men according to Gods different purpose of Election and Reprobation is God finally and eternally glorified if then God hath not determined meerly of the Counsell of his owne Will and according to his purpose within himselfe their difference with the whole order of it he hath not of himselfe determined his owne state of eternall glory but it comes to passe occasionally from the creature as he light upon it peradventures according to the uncertaine working of the sickle creature it is so now it might have been otherwise Adam fell so way was made for the eternall manifestation of Gods revenging Justice and sparing mercy in Christ he might have stood for ought that God determined and so for ought that he determined such a way of glorifying himselfe might not have been so all the great workes mans finall state Gods finall glory the giving of Christ the whole method of salvation by Christ are occasionall from the creature not originally from the Counsells of God but as the creature hapt to put him upon these things But is there any thing more primely clear both in Scripture and to true Reason then that the first things in Gods aime in order to all his workes is his glory Did he not make all things for himselfe Are not all things of him from him to him Is not he the supreme great and therefore all things must be subservient to his glory Is he not the supreme good and therefore lovely above all therefore loves himselfe above all therefore makes and orders all things for his owne glory There is a naturall obligation of justice to himselfe whereby he cannot but set up his own glory as the white to which all his workes shall be directed that then being first in his eye as the end of all and that way whereby he is unto all eternity glorified being pitch't in his counsells he must needs order and administer all things making thereto and therefore by vertue of his owne glory decreed he decrees the whole Series from the first step to the last tending thereto Hence then it is manifest that this purpose of his for the different state of man it is meerly of it selfe above all works good or evill faith or unbeliefe above the fore-sight of all comprehending these within it appointing and ordering them which will yet be further cleare by the Apostles discourse THE SECOND SERMON ROM 11.7 But the Election hath obtained it and the rest were hardned Ver. 14. to the 19. followes an Objection with the Answer THe Objection ver 14. the Apostle knowing how endlesly the flesh will cavill against this truth layes down and prevents an Objection here What shall we say then is there unrighteousnesse with God This is the charge of mans corrupt reasoning against God arising from the Doctrine of Predestination The summe of the Objection is this If God deal so unequally with them that in themselves are equall then is he unrighteous but according to the Apostles Doctrine so it is for their works good or evill come not at all into account with God as Motives to his Will one way or other for his decree therefore he is unrighteous For answer 1. The Apostle detests the consequence of the proposition Though God deale so unequally in regard of his decree with those that in themselves are equall yet far be that blasphemy from any to charge him with unrighteousnesse 2. He Vindicates the righteousness of God 1. In points of Election vers 15.16 Vers 15. By that soveraigne liberty which God hath for willing and decreeing mercy to whom he pleases meerly because he pleases for which he quotes Exod. 33.19 whence vers 16. he laies down a generall conclusion So then it is not c. the meaning it is not by any either good desires in man it is not in him that willeth or good endeavours of man it is not in him that runneth that God is prevented in his decree but his decree is wholly of it self for mercy because he will have mercy But of God that sheweth mercy 2. In point of reprobation the Apostle shewes the same Liberty of proceeding meerly according to the will of God in the instance of Pharoah for which he quotes Exod. 9.16 and thence conclude a full and equall liberty in God both for Election and Reprobation 1. For the instance of Pharoah vers 17. Two things are affirmed 1. That God raised him up which comprehends his bringing into the world his preservation his advancement to the Throne his singling out to stand in opposition against the Lord his obfirmation in that wickednesse of his 2. The end of it that God by powerfull destroying such a wicked Tyrant might glorifie his great name 2. Now that God made use thereof the same liberty appears First by the connexive particle for which relating to the former verses where that Liberty had been asserted insinuates here the like 2. By the conclusion vers 18. which avoucheth the same liberty here as formerly in Election and the Apostle drawing this conclusion for that part of it which concerns Reprobation from the 17. vers as appears by the illative particle therefore he gives us to understand that what is said of Gods raising up Pharoah is so to be conceived as that therein that soveraigne liberty whereby God proceeds meerly according to his will is imported Observations 1. From the Objection How hardly flesh and blood relisheth the true Doctrin of Predestination it will rather rise up to a peremptory and blasphemous charge of unrighteousnesse against the Lord then yield to it The pride of man will not endure the true Doctrine of justification neither the pride nor guilt of man the truth of Predestination hence in all ages is found so much opposition in St. Austins time by the Pelagians after him by their successors since the time of Reformation Stapleton Bellarmine and the whole Nation of the Jesuits with other perverse Hereticks as Castellio against Calvin and Beza Arminius against Perkins and now the Hereticks of our times who have made a compound of the former Errors against this truth From the Objection and the answer together 1. That the Apostle laid down
as well the Doctrine of Reprobation as of Election in the former verses because this Objection thence arising takes in both and the answer Vindicates God in both 2. That what was formerly taught by the Apostle in the instance of Jacob and Esau for the dependance of their different condition originally on the decree of God concerns not onely themselves and the Jews but all men because here are generall conclusions laid down vers 16 18. and in Pharoah an instance of such as are out of the Church so that all the world as well as they of the visible Church are differenced by Gods decree 3. That neither workes good or evill faith or unbelief so much as foreseen prevented the decree of God but were prevented by it for if so 1. There had been no place for this objection the Apostle in stating it teacheth us his meaning in the 11th v. to shut out all respects in the Creature If God loved Jacob upon faith or good works foreseen hated Esau upon unbelief or evil works foreseen here had been no place no not so much as for corrupt reason to question Gods righteousnesse for then had he dealt unequally not with those who were equall but unequall in his sight 2. For the answer to the Objection it Vindicates the Lord upon another ground his soveraigne power of dealing with man herein meerly according to his will how easily had the Objectors mouth been stopt by mentioning their different qualifications fore-seen if that had been the truth 4. Whatsoever the Scripture holds forth for the will of God we are thence to conclude it just or if it arise above the respects of justice in the usuall sense which supposeth an object of reward at the least not unjust So the Apostle because it is Gods will to have mercy on whom he will and harden whom he will that is to ordain whom he will unto mercy and whom he will unto wrath hardning thereunto this ordination of his arising above all good or evill so much as fore-seen in the Creature he therefore concludes it just suppose we can no more comprehend the righteousnesse of God in such away of his then we can the mystery of the Trinity we must not therefore denie it to be his will because we cannot fathom the righteousness thereof but because the Scripture affirms it his will we must conclude it righteous 5. That not onely comparative Predestination is above all different respects in the creature but single above all respects whether in Election or Reprobation Some grant that thus far it is clear in the Apostles discourse that Jacob and Esau were equal as represented to the decree of God and what difference was betwixt them flowed originally from the decree and therefor God in chusing one refusing the other proceeded meerly according to his wil that if the question be why did he chuse Iacob rather then Esau or why did he refuse Esau rather then Iacob no other answer is to be given but meerly his will This for comparative Election and Reprobation but then for single they think there is in all men a necessary qualification one and the same the consideration whereof is in order of nature before the decree either of Election or Reprobation and that is the corruption of nature over all men all alike hence they make the object of Predestination man fallen not comprehending within it the creation and the fall but stating it below both Against this opinion the three arguments formerly used to prove the purpose of God to be wholly of it self will conclude we shall have further occasion to discusse this more fully upon the next verses for the present let us see how far what the Apostle hath here argued makes against it concluding rather the decree of Predestination to arise above both the fall and the Creation and to have for it's object man not as yet Created in divine consideration 1. From the Objection there had been little reason for it had fallen and sinfull man been the Object For when all had deserved to perish what colour of unrighteousness was there that God should decree the saving of some in mercy leaving others to perish according to their desert 2. From the answer The Apostles answer is from Gods soveraigne liberty of disposing of man according to his Will but had fallen man been the object an answer more satisfying the adversary lesse lyable to exception had been ready at hand to this purpose for as much as all men have deserved to dye had God so determined of all he had been just that he ordaines some to life it is his mercy 3. From the following discourse which clearly setteth forth man as not yet created to be the object raising this decree of God above both the fall and the creation and being the continuance of the Apostles former discourse concludes the Apostles meaning the same in the former discourse Verse 19. Why doth he yet complaine who hath resisted his will The meaning by what right doth God find fault with man and punish him for his sin forasmuch as it is his will to harden him in sin the former Objection chargeth God with unrighteousness this with tyranny For answer The will of God is his Decreeing will The will of God is his declaring will His decreeing will determines what shall be his declaring will shews 1. What is mans duty 2. What God accepts when it is performed it is here the decreeing will which no man can resist his declaring will is so often resisted as sinne is committed and the strength of the objection is in this that man in resisting his declaring will viz. what he commands and in the performance whereof he would be well pleased doth yet not resist his decreeing will so the Objection clearly formed is this If God have decreed that man shall sin and be hardned in his sins and no man can resist this decree of God by what right can he punish man for his sin For answer the Apostle grants what the objection alleadgeth denyes what it would conclude by pleading Gods absolute soveraignty over man and in his soveraignty his liberty for disposing of man meerly according to his will his will no way taking rise from any thing in man and this by checking the insolency of man in thus contesting with his Creator forgetfull of his Dominion over him which by comparison is illustrated vers 20. and and this comparison specified and further cleared by instance of the Potter and his clay ver 21. 1 1 1 1 The Potter God The Clay Mankind 2. 2. The Potters power over the Clay Gods Dominion over man 3. 3. The Clay in the lump not yet formed into Vessels Mankinde not as yet Created 4. 4. Of the same lump Of mankind equally represented 5. 5. One Vessel to honour another made to dishonour One man created for eternall life another for the day of evill Now let us see from this Objection and the answer to it whether
the first place whence he administers the whole method of life to them 2. It is manifest by that metaphor whereby so frequently Election is exprest viz. The book of Life It is not a Statute book setting down the Lawes or the way of Life but a Register wherein are enrolled the Heirs of Life 3. The following particulars concluding it every one apart together joyntly 1. That is of the fewest of men if it be not of persons but of the way of life thus as some would have it beleevers shall be saved unbelievers shall be damned not determining who shall believe and be saved who shall not beleeve and be damned then is it not either of the fewest or of the most but either of all alike or of none alike 2. That it is of love and good pleasure 3. Of meere love and arbitrary pleasure love must needs relate to persons So in the instance Jacob have I loved meer love and arbitrary pleasure must arise above all different respects either existent or foreseen in men now there is no place for this love in case it be not of persons but onely a decree setting down upon what terms and in what way men shall saved 4. That it is as for eternall life so for all blessings tending thereto for if the faith and holyness of those that are saved and all other graces and priviledges depend upon this decree and are the fruits of it then it must needs be that this decree first pitcheth upon the persons before they be considered as beleeving and holy and because God hath set them apart in love as upon whom he will glorifie his grace therefore he gives those graces and priviledges to them 5. That it is effectuall to eternall life for then is not the decree suspended upon mans obeying the call of God and persevering therein but by vertue of this decree he doth effectually obey and persevere 6. Herein is the glory of divine grace that he makes Vessels of honour finds them not such having afore prepared them in his eternal counsel unto glory It remaines therefore that we prove these particulars which do at once both confirm the former and further open this great Mystery of Election Therefore 5. It is of the fewest of men Here is one particular that mans reason is not willing to hear of but for this the Scripture is express Mat. 20.16 First If we compare those who are outwardly called with those who are not we shall find the fewest called for about the first 4000 years how was the world generally overlooked in point of out ward call Act. 17.30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God was then pleased so to overlook the Children of men as not to declare his will to them or call upon them to repent by his word or voice for severall ages some speciall families of Seth's line of whom Noah afterward one little Nation of the Jewes derived from Abraham Psal 147.19 and 2 Since the times of the Gospell how many great Nations and even at this day unto whom the word of God is not made known but all the Elect are called for those of years generally by an outward call and even their infants in their Church state and faederall interest have an outward call All of them inwardly so called as justified and in conclusion glorified Rom. 8.30 Now that Gods Election raigns generally amongst those that are outwardly called for themselves and their Children it is clear enough because he hath appointed his word and Sacraments the meanes of life and generally where he hath chosen to the end he hath likewise chosen to the meanes otherwise the meanes would not be so choice and excellent blessings so highly to be prized as the Scripture sets them forth if then generally the Elect be outwardly called and amongst such as are called outwardly Salvation takes place and these are the fewest then are the Elect the fewest but here is yet another step all the Elect are in time inwardly and effectually called and onely who are in time so called are Elect before time But of those many that are called outwardly but a few thus hence but a few saved so Rom. 11. a remnant according to Election 6. It is of love and good pleasure 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Love Rom. 9.13 with the 11. verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good pleasure Eph. 1.5 9. this love exprest in singling out and fore appointing to life of the same meaning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8.29.11 Rom. 2. with 5 the people whom he fore-knew the remnant according to Election to know in Scripture phrase importing to embrace in love after ye have known God or rather are known of him he knows Scil. he approves the way of the righteous on the contrary to the wicked I know you not so 1 Pet 1.2 and 20. so 2 Tim. 2.19 there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord knows as those whom he hath in special manner loved and built upon the sure foundation of life his own purpose who are his 2. It is his decree of distinguishing love love with choice so imbracing these as refusing those this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Election holds forth limiting his love and good pleasure for life to such as he hath in his purpose gathered apart from others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Predestination or rather praefinition is to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purpose the same is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Election to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to love and good pleasure 7. It is of meere love and absolute pleasure not upon either good works on faith fore-seen this is clear 1. From the 9th to the Rom. vers 11. where the Apostle makes Election the purpose of God as of him that calleth and for this end that it might abide Now it is the effectuall call of God that gives faith and in this call is that renewing work of the holy Ghost whereby the Elect are brought into the state of life and principled for good works in order to life and this call of God is a sure and unmovable foundation of eternall life to the Elect as borrowing nothing of man but depending wholly upon the unchangeable purpose of him in whom is no change neither shadow of turning forasmuch then as in our call we receive faith and the spirit and Election is of God as of him that calls he neither fore sees faith nor good works in any after-called ones antecedently to the decree of Election but in his decree of giving them it is that he fore-sees them 2. Those arguments used in the explication of the 11th vers towards the latter end of the first Sermon to prove this generall conclusion That no purpose of God can depend upon any thing without himself will here conclude 3. That discourse in the second Sermon from almost the beginning to the end of that Sermon proving that not onely comparative Predestination is above all different respects in the
Creature but single above all respects and thence concluding that not man considered as fallen but considered as not yet Created must be the object of Predestination will here likewise conclude 4. This absolute and arbitrary pleasure of God is really and experimentally made manifest in his dispensations to the Children of men why did he chuse one Nation of the Jews to be the onely Nation of the Covenant and therefore the people amongst whom generally his secret Election raigned over-looking all the Nations of the world beside did he fore-see independently upon his decree greater inclinableness to faith and holiness in them then in all the world beside I think no man will be willing to own so wild a conceit I am sure Moses tels them the contrary Deut. 9.4.5 why doth he send the Gospell since the door of faith hath been opened to the Gentiles to such a people rather then to another Is he not therein found of those that sought him not why did he in such an age first make known the mystery of the Gospell to all Nations for the obedience of Faith and so for life by Jesus Christ which mystery till that time was kept secret from the beginning of the world Rom. 16.25.26 what is here to be said but even so O Father because so it seemed good in thine eyes 5. It is the Election of Grace Rom. 11.5 and therefore not of works vers the 6. if Election not of works then not of works fore-seen for Election being Gods eternall purpose as formerly hath been proved and the Apostle in his whole discourse disputes upon that as a granted principle there could be no other way whereby it might be supposed of works then of works fore-seen if not of works fore-seen then not of faith fore-seen because faith here puts on the nature of works as being a qualification in our selves commending us to God by that which hath prevented his free gift Hence 6. Upon the supposal of faith and works or faith alone fore-seen the Doctrine of free grace is wholly undermined in the foundation nothing more frequent in Scripture then that our Call is of grace 2 Tim. 1. 9. Faith is the gift of God Ephe. 2.8 Grace alwaies so interpreted as to shut out works to forbid glorifying yet matter of glorifying granted if there be any thing in our selves before it be given of God to commend us to him Now to what end is all this if we have prevented the free gift of God even from all eternity by fore-seen faith and works engaging his purpose for us 7. It is manifest in the instance of Christ the head of the Elect that God proceeds in his Election according to his absolute and arbitrary pleasure what reason can be given other then meerly the absolute will and good pleasure of God that the man Christ conceived of the God of David a mortall man should in the wombe be made the head of the Angels the onely begotten Son of God the image and glory of the Father the light righteousness and life of the world Can any man make himself believe there could be any thing foreseen in the humane nature of Christ to move the Lord thus to purpose concerning him In the Churches head saith S. Austin we have a most clear evidence of most free Election that it is thus of meer love and arbitrary pleasure not of faith or works fore-seen is yet further manifest by the next main particular 8. God in his purpose of Election decrees as life so all spirituall blessings making for life to be freely given us in Christ Rom. 8.29.30 there the whole method of salvation is derived from Election E the 1.3.4.5 we are blessed with all spiritual blessings according to Election the foundation of all and of the giving of Christ in whom we receive all thence our holinesse vers 4. our adoption vers 5. our redemption the forgivenesse of our sins vers 7. the discovery of the Gospel mystery vers 9. our title to eternall life vers 11. the word there used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are taken by lot or have our lot assigned us further hinting to us how little the will of man hath here to doe Object We are Elected in Christ but we are no otherwise in Christ then by faith Ergo our faith fore-seen is the cause of our Election Ans 1. We shall give the true meaning we are Elected in Christ that is we are Elected to receive in him united to him as the members to the head all blessings prepared for us in our Election Christ is not the motive of Gods decree but the meanes of accomplishing it Thus the Apostle 1 Thes 5. and 9. 2. We shall confirm it that it must be so understood 1. Christ himself is ordained the mediatour of the new Covenant by vertue of Election Rom. 4.16 The Apostle there shewes that God in contriving the Covenant of grace whereby Christ is the head and mediatour had a speciall eye to the Elect seed that seed to whom to all whom the Covenant shall be sure for life Christ was not then the motive to Gods decree but for their sakes to whom he had drereed life did he ordain Christ a mediatour and in his hand the Covenant of Grace 2. Faith whereby we might be conceived to be represented to the decreeing eye of God as in Christ is given us by vertue of Election therefore no otherwise fore-seen in us then in that decree whereby God hath determined to give it us Acts 13.48 John 10. vers 26.27 because they are Christs sheep they hear his voice and believe in their effectuall Call therefore his sheep before their call that is according to Election whence it proceeds originally that they hear and obey his Call Hence Tit. 1.1 The faith of Gods Elect as faith so holiness or whatsoever might be imagined to commend us to God 1. All depending upon faith therefore if faith be not praevious to the decree neither is holiness 2. We have seen before our holiness depends upon our Predestination thereto 3. Otherwise we rather chuse God in Christ then God us John 15.16 4. Then were Election of works contrary so expresly to Rom. 9 11. Hence we learn the true meaning of those Texts of Scripture 2 Thes 2. and 13. and 1 Pet. 1.2 in both which it is said we are chosen in sanctification of the spirit for so it is in the Originall c. that is we are chosen that by the sanctification of the spirit c. to which sanctification we are likewise chosen we might obtain glory from this particular then thus concluded it is further manifest both that Election is of persons and that it is absolute 9. As it is for life and all blessings making for life so it is effectual unto life not one nor other of Gods Elect shall ever finally miscarry but as only they so every one of them shall most certainly have life 1. The purpose of Election is firm
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
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