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 ...
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;
The Apostle having formerly preached the truth of the Gospel, in that main Article of justification by faith alone without the works of the Law: Hence this Objection;
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;
but God hath not made void his Covenant; Therefore they conclude against the truth of the Gospel, that justification is not by faith, as the Apostle taught. For answer;
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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;
Secondly, He refutes it. 1. By special instance of himself, For I also am an Israelite etc. vers. 1. this concludes God hath not cast away all his people;
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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:
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:
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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.
yet herein his faithfulness not liable to exception, for as much as they never were truly his Covenanted ones, only pretenders to, and seemingly in the Covenant.
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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.
For confirmation that God hath not cast off his people whom he foreknew, he Instanceth the Churches state in Elijah's time, from the 2d. to the 5th. vers.
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:
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:
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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,
as with that whereby in time he puts into the state of life, and Therefore works foreseen have no more to do in Election, (it being the only Way wherein they in time to be performed, can be represented to that degree which prevents all time,
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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,
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,
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or rather hardened, for so the same word NONLATINALPHABET 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;
or rather hardened, for so the same 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 hardness;
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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;
1. The difference betwixt man and man founded in the breast of God; Some Are Elect, Others the rest from the Elect, even among his own people. So by outward call;
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(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;
(And the rest were hardened) we shall conclude both in this following Doctrine. There is this difference between man and man founded in the breast of God;
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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;
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;
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and his absolute dominion over us: so the Apostle, Rom. 9.20. 3. Many things we are like to meet with, which many are likely most dangerously to abuse;
and his absolute dominion over us: so the Apostle, Rom. 9.20. 3. Many things we Are like to meet with, which many Are likely most dangerously to abuse;
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some to licenciousness, others to insolent murmurings against the Lord, and indeed according to this difference betwixt man and man held forth in this Doctrin:
Some to licentiousness, Others to insolent murmurings against the Lord, and indeed according to this difference betwixt man and man held forth in this Doctrine:
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this Doctrin it self in the prosecution of it, is like to have a different work, opening the eyes of some, striking others blinder then they were; softning some, hardning others.
this Doctrine it self in the prosecution of it, is like to have a different work, opening the eyes of Some, striking Others blinder then they were; softening Some, hardening Others.
the spring of true comfort, the foundation of true humility, that which gives light to other Mysteries of the Gospell, makes very much for clearing the free and peculiar grace of God, which is indeed the life of the Gospel;
the spring of true Comfort, the Foundation of true humility, that which gives Light to other Mysteres of the Gospel, makes very much for clearing the free and peculiar grace of God, which is indeed the life of the Gospel;
and by the Scriptures to be opened; But forasmuch as in the 9th. to the Rom. this Mystery is most fully spoken to, both for Election and Reprobation, from the first to the 24 vers.
and by the Scriptures to be opened; But forasmuch as in the 9th. to the Rom. this Mystery is most Fully spoken to, both for Election and Reprobation, from the First to the 24 vers.
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and what the Apostle here speaks in the 11 Chapter, hath dependance upon what he had disputed in the 9th. Chapter, It therefore seems very expedient, briefly to open the Scripture in the first place;
and what the Apostle Here speaks in the 11 Chapter, hath dependence upon what he had disputed in the 9th. Chapter, It Therefore seems very expedient, briefly to open the Scripture in the First place;
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then to descend more particularly to the Doctrine of Election and Reprobation apart, confirming each particular as we go along out of the 9th. to the Rom. first open'd, adding as occasion shall be other Scripture Testimonies:
then to descend more particularly to the Doctrine of Election and Reprobation apart, confirming each particular as we go along out of the 9th. to the Rom. First opened, adding as occasion shall be other Scripture Testimonies:
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Now for this Chapter, The Apostle prevents and answers the Objection formerly mentioned, as in the 11. Chap. resumed, which was made against the truth of the Gospell from the Jews rejection of it:
Now for this Chapter, The Apostle prevents and answers the Objection formerly mentioned, as in the 11. Chap. resumed, which was made against the truth of the Gospel from the jews rejection of it:
whence it is manifest what the Objection is, to which this answer is given, the same with that which was formerly mentioned, (viz.) If that be the Gospell which the Jews refuse,
whence it is manifest what the Objection is, to which this answer is given, the same with that which was formerly mentioned, (viz.) If that be the Gospel which the jews refuse,
where observe the Apostle in the third verse, covertly sheweth what is the state of that people, in wishing himself accurst from Christ for their sakes;
where observe the Apostle in the third verse, covertly shows what is the state of that people, in wishing himself accursed from christ for their sakes;
It is impossible that man only should be mans Redeemer, yet so high a strain of love doth the Apostle here run, that for the salvation of the Jews he would undergoe that wrath, which for man, lay upon mans Redeemer, a love so like to the Mediators love was in that breast,
It is impossible that man only should be men Redeemer, yet so high a strain of love does the Apostle Here run, that for the salvation of the jews he would undergo that wrath, which for man, lay upon men Redeemer, a love so like to the Mediators love was in that breast,
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the meaning then is, the Covenant of God remaines firm, notwithstanding the generall apostacy of the Jews, which the Apostle proves by a three-fold instance, all tending to this, to limit the Covenant to the true Heirs of it;
the meaning then is, the Covenant of God remains firm, notwithstanding the general apostasy of the jews, which the Apostle Proves by a threefold instance, all tending to this, to limit the Covenant to the true Heirs of it;
In the second place, it signifies Jacob himself, the meaning then is; that for Jacobs posterity, all are not faederally his children, that are his children naturally;
In the second place, it signifies Jacob himself, the meaning then is; that for Jacobs posterity, all Are not federally his children, that Are his children naturally;
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let us observe how a people may be said to be in covenant with God in a double sence, according to one of which, all Jacobs posterity generally were in Covenant;
let us observe how a people may be said to be in Covenant with God in a double sense, according to one of which, all Jacobs posterity generally were in Covenant;
so all Jacobs posterity was in Covenant, separate by outward call, and sealed up by Circumcision to the Lord. 2. According to the speciall and primary intention of it, which is eternall life, and all blessings effectuall thereunto;
so all Jacobs posterity was in Covenant, separate by outward call, and sealed up by Circumcision to the Lord. 2. According to the special and primary intention of it, which is Eternal life, and all blessings effectual thereunto;
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here the Apostle againe distinguisheth betwixt the naturall, and 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.
Here the Apostle again Distinguisheth betwixt the natural, and Faederall offspring, according to that second sense of Covenant interest, newly laid down, Neither Because they Are the seed of Abraham, (by natural descent) Are they all children, according to the Covenant, which he Proves by Scripture testimony, settling the Covenant upon Isaac and his posterity, excluding Ishmael, christ with all believers.
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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;
and both these the same with the children of God. Thirdly, he confirms his Exposition, verse 9. quoting Gen. 18.10. the sum of his confirmation comes to this;
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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.
and Therefore not all that naturally descend from him, but in that they Are his offspring, according to the Promise, (and only to Some the Promise belongs) Are they the blessed seed: The Observations.
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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.
The third instance follows 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 clears it of those exceptions which might be made against the former instance, vers. 10. Secondly, he lays down the same difference tending to the same purpose betwixt Jacob and Esau the Sons of Isaac, that he had formerly laid down betwixt Isaac and Ishmael the Sons of Abraham, v. 12. & 13. Thirdly, the ground of this difference, vers. 11. where he Opens the great Mystery of predestination.
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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;
Secondly, After Ishmael was born, was the promise of the blessed seed made; and Therefore no wonder if the Covenant was settled 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;
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;
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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,
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,
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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:
that not only is of Israel, but is Israel; excludes Esau and his posterity that Covenant, it being the main 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 among 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.
this difference is further both confirmed and cleared, that it is spiritual, (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 applied to the question in hand, is manifest to be Eternal love and hatred, in order to Eternal life and death.
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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.
The Apostle singularly taught of God, sees more in this hatred of God towards Esau, then the desolation of his earthly inheritance expressed by the Prophet, 1 Malachi 3. Nay in that desolation as an outward pledge he reads the lords Eternal hatred, which is yet further manifest by the ground of this difference, which now comes to be considered.
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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,
3. The ground of this difference vers. 11. where the Apostle First Denies the ground of this difference to be in their works, which he confirms by observation of the time,
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.
1. In the specifying of this purpose of Election, which Because it is a purpose of choice in regard of Jacob, must Therefore be accompanied with a purpose of refusal in regard of Esau, which purpose of refusal, is the purpose of Reprobation.
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.
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 expressed Concerning Jacob.
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;
but what place for hated — Esau, in Referente 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 expressly to God's purpose as the original ground;
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;
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;
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,
For the First we have seen it in Jacob and Esau, and they Are special instances to conclude the general question about the jews, the nation generally refusing the Gospel,
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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.
For the second, (setting aside that the Apostle hath carried the purpose of Election and Reprobation, in a parallel strain) let these Arguments conclude it.
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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,
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 foresight that it shall be,
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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,
how unseasonably Are the Adversaries of the truth wont to raise clamours against that necessity which man Stands under upon supposal of God's 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 that issue;
so as upon supposition of the First Causes predetermination, to work only to that issue which is predetermined, (the same conditional necessity being undeniable upon their own supposition of foresight:) 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 that issue;
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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;
if then God hath not determined merely of the Counsel of his own Will, and according to his purpose within himself, their difference with the Whole order of it;
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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,
Adam fell, so Way was made for the Eternal manifestation of God's revenging justice, and sparing mercy in christ, he might have stood for ought that God determined,
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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,
so all the great works, men final state, God's final glory, the giving of christ, the Whole method of salvation by christ, Are occasional from the creature, not originally from the Counsels of God,
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,
then that the First things in God's aim in order to all his works is his glory? Did he not make all things for himself? are not all things of him, from him, to him? Is not he the supreme great,
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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,
and Therefore lovely above all? Therefore loves himself above all? Therefore makes and order all things for his own glory? There is a natural obligation of Justice to himself whereby he cannot but Set up his own glory,
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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,
as the end of all, and that Way whereby he is unto all eternity glorified, being pitched in his Counsels, he must needs order and administer all things making thereto,
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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;
Hence then it is manifest, that this purpose of his for the different state of man, it is merely of it self, above all works good or evil, faith or unbelief, above the foresight of all, comprehending these within it, appointing and ordering them;
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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 Objection, ver. 14. the Apostle knowing how endlessly the Flesh will cavil against this truth, lays down and prevents an Objection Here, What shall we say then, is there unrighteousness with God? This is the charge of men corrupt reasoning against God, arising from the Doctrine of Predestination.
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;
for their works good or evil 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;
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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;
and decreeing mercy to whom he Pleases, merely Because he Pleases, for which he quotes Exod 33.19. whence vers. 16. he lays down a general conclusion;
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,
it is not by any, either good Desires in man (it is not in him that wills) or good endeavours of man, (it is not in him that Runneth) that God is prevented in his Decree,
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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.
2. In point of reprobation, the Apostle shows the same Liberty of proceeding merely according to the will of God in the instance of Pharaoh, for which he quotes Exod 9.16. and thence conclude a full and equal liberty in God, both for Election and Reprobation.
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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.
1. For the instance of Pharaoh 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 wickedness of his — 2. The end of it, that God by powerful destroying such a wicked Tyrant, might Glorify his great name.
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;
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;
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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.
How hardly Flesh and blood relisheth the true Doctrine of Predestination, it will rather rise up to a peremptory and blasphemous charge of unrighteousness against the Lord then yield to it.
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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.
as Castellio against calvin and Beza. Arminius against Perkins; and now the Heretics of our times, who have made a compound of the former Errors against this truth.
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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,
2. That what was formerly taught by the Apostle in the instance of Jacob and Esau, for the dependence of their different condition originally on the Decree of God, concerns not only themselves and the jews,
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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,
for if so, 1. There had been no place for this objection, the Apostle in stating it, Teaches 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,
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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;
2. For the answer to the Objection, it Vindicates the Lord upon Another ground, his sovereign power of dealing with man herein merely according to his will;
5. That not onely comparative Predestination is above all different respects in the creature, but single above all respects, whether in Election or Reprobation,
5. That not only comparative Predestination is above all different respects in the creature, but single above all respects, whither in Election or Reprobation,
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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,
and what difference was betwixt them flowed originally from the Decree, and Therefore God in choosing one, refusing the other proceeded merely according to his will, that if the question be,
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,
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 fallen and the Creation,
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;
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;
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;
3. From the following discourse which clearly sets forth man as not yet created to be the Object, raising this Decree of God above both the fallen and the creation;
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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.
and Punish him for his since, forasmuch as it is his will to harden him in since? the former Objection charges God with unrighteousness; this with tyranny. For answer.
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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 this by checking the insolency of man in thus contesting with his Creator, forgetful of his Dominion over him, which by comparison is illustrated vers. 20. and and this comparison specified,
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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.
Of mankind equally represented. 5. 5. One Vessel to honour, Another made to dishonour. One man created for Eternal life, Another for the day of evil.
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.
and in him the corruption of all men be considered before the Decree? or whither the Decree of God comprehend within it, the since both of the First man, and of all men; this by certain steps.
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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:
1. The objection taking for granted, that men Are hardened in since according to the decreeing will of God, it is not denied by the Apostle, but justified:
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.
the Decree whereby God wills the hardening 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 since 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,
Hitherto we have gained this step, that those actual Sins in recompense whereof, by the righteous judgement of God, the Reprobates Are hardened unto death, fallen within the Decree of God, Are not foreseen without his Decree,
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& 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;
& Punish with Eternal wrath hardened Sinners, is likewise granted, supposing then the corruption of nature in the eye of God before his Decree of hardening the Reprobate;
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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:
Where 1. The Apostle pleads God's absolute power over man, by right of Creation, vers. 20.21. 2. Expostulates for further clearing, 1. The special end. 2. The righteous execution of his Decree, v. 22.23. 1. He pleads his absolute power and sovereignty or dominion, vers. 20. who art thou that Answerest again, by Way of contestation with God:
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:
shall the thing formed, faith 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:
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:
Why hast thon made me thus? which is yet more expressly in the next words, what power the Potter hath to make Vessels for different use, honourable or dishonourable:
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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;
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,:
that it Takes it use from the since of man antecedently to his Decree; the plea of God's righteousness must clearly have satisfied even a caviling adversary,:
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,
It is well observed by learned Chamber, 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 Wisdom and power, the power of God is Here so pleaded, not as supposing man created and fallen in the knowledge of God,
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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.
the apprehension then of man considered as sinful, 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.
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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,
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,
2. They that will have man as fallen, the object of Predestination, will not allow the Potter power to make vessells for dishonour of any other lump then that which is first corrupt and marred, just contrary to the purport of the Argument;
2. They that will have man as fallen, the Object of Predestination, will not allow the Potter power to make vessels for dishonour of any other lump then that which is First corrupt and marred, just contrary to the purport of the Argument;
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Let us adde another Argument to clear the Doctrine of absolute power in this point. If in another case of equall concernment the Lord proceeds according to his absolute power,
Let us add Another Argument to clear the Doctrine of absolute power in this point. If in Another case of equal concernment the Lord proceeds according to his absolute power,
By what rule of regulated justice am I (conceived in the womb five or six thousand years after Adams sin) charged with that sin of his? Would this be warrantable betwixt man and man, that by the Fathers offence against his Prince, all his succeeding Posterity throughout all generations should be liable to death? Or indeed any of them who were not so much as borne or conceived when the Father committed his trespasse? Will it be said in case such a Covenant be made, it is warrantable? But by what rule may such a Covenant be made? or if made,
By what Rule of regulated Justice am I (conceived in the womb five or six thousand Years After Adams sin) charged with that since of his? Would this be warrantable betwixt man and man, that by the Father's offence against his Prince, all his succeeding Posterity throughout all generations should be liable to death? Or indeed any of them who were not so much as born or conceived when the Father committed his trespass? Will it be said in case such a Covenant be made, it is warrantable? But by what Rule may such a Covenant be made? or if made,
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because he hath this absolute power over man, and even over the humane nature of Christ, that Christ was willing to undergo this, alters not the case in point of justice,
Because he hath this absolute power over man, and even over the humane nature of christ, that christ was willing to undergo this, alters not the case in point of Justice,
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The decree of Election is a decree of saving all and onely persevering believers, (for those of years;) of Reprobation for condemning all and onely impenitent sinners;
The Decree of Election is a Decree of Saving all and only persevering believers, (for those of Years;) of Reprobation for condemning all and only impenitent Sinners;
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as making the purpose to be of the called rather then of the caller) contrary to the Apostle, Rom. 9. v. 11. This mistake supposeth whatsoever is required to the execution of the decree in the last act of it, must before-seen without and before the decree as a motive to it,
as making the purpose to be of the called rather then of the caller) contrary to the Apostle, Rom. 9. v. 11. This mistake Supposeth whatsoever is required to the execution of the Decree in the last act of it, must before-seen without and before the Decree as a motive to it,
Instance, A man builds an house in such a place, of such a forme, of so many roomes for himselfe to dwell in, the last thing here in execution is his dwelling in the house,
Instance, A man builds an house in such a place, of such a Form, of so many rooms for himself to dwell in, the last thing Here in execution is his Dwelling in the house,
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but it was the first in his intention, and therefore for the conveniency of his dwelling did he provide materials, build it in such a place, in such a forme, &c. Hence if God fore-see the sinne of man,
but it was the First in his intention, and Therefore for the conveniency of his Dwelling did he provide materials, built it in such a place, in such a Form, etc. Hence if God foresee the sin of man,
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but the permission of sin being first in intention, must be last in execution; therefore man must first be condemned or saved, and then permitted to sinne:
but the permission of since being First in intention, must be last in execution; Therefore man must First be condemned or saved, and then permitted to sin:
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1. Election is a decree for sparing niercy, Reprobation for revenging justice, rather then of them, each of them being an act of absolute and arbitrary power, favouring or refusing to favour, meerly at pleasure.
1. Election is a Decree for sparing niercy, Reprobation for revenging Justice, rather then of them, each of them being an act of absolute and arbitrary power, favouring or refusing to favour, merely At pleasure.
In the former sense Election and reprobation both are acts of justice, God is to be justified in whatsoever he doth beseeming his wisdome for his glory.
In the former sense Election and reprobation both Are acts of Justice, God is to be justified in whatsoever he does beseeming his Wisdom for his glory.
Answ. 1. To be the Author of sinne is so to act as to stand under the guilt of sinne, to be under the guilt of sinne supposeth subjection to a law against which we act:
Answer 1. To be the Author of sin is so to act as to stand under the guilt of sin, to be under the guilt of sin Supposeth subjection to a law against which we act:
as to this more wild Theologie, which teacheth the whole administration of this world, and that to come, to come about meerly casually and occasionally.
as to this more wild Theology, which Teaches the Whole administration of this world, and that to come, to come about merely casually and occasionally.
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We have formerly upon Rom. 9. v. 11. in the first Sermon laid down three arguments, proving the purpose of God to be meerly of it selfe, which will here fully conclude that both the sin of the first man,
We have formerly upon Rom. 9. v. 11. in the First Sermon laid down three Arguments, proving the purpose of God to be merely of it self, which will Here Fully conclude that both the since of the First man,
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againe, whereas he in time permits it, if he did not before all time will to permit it, it is with him according to mans weaknesse, counsells arise in his brest a new) therefore he decrees that sin shall be upon his permission, the permission of sinne cannot be conceived to have no further end,
again, whereas he in time permits it, if he did not before all time will to permit it, it is with him according to men weakness, Counsels arise in his breast a new) Therefore he decrees that since shall be upon his permission, the permission of sin cannot be conceived to have no further end,
and the sin cleaving to the act, the act and that which is good he works, who is the first cause, the fountaine of being and goodnesse, in whom we move, the sin cleaving to the act he permits:
and the since cleaving to the act, the act and that which is good he works, who is the First cause, the fountain of being and Goodness, in whom we move, the since cleaving to the act he permits:
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If God had not willed the crucifying of Christ, (and what greater sinne?) how had he willed the salvation of man by Christ? which yet he willed from all eternity, Ephes. 1.4. Again, if God willed not the fall of Adam, (and it the mother sinne) how did he will the salvation of man by Christ? it being the first step making way thereto; this leads to the
If God had not willed the crucifying of christ, (and what greater sin?) how had he willed the salvation of man by christ? which yet he willed from all eternity, Ephesians 1.4. Again, if God willed not the fallen of Adam, (and it the mother sin) how did he will the salvation of man by christ? it being the First step making Way thereto; this leads to the
but God wills that end, the glorifying his sparing mercy tempered with his justice in Christ, in the salvation of some, his revenging justice in the condemnation of others;
but God wills that end, the glorifying his sparing mercy tempered with his Justice in christ, in the salvation of Some, his revenging Justice in the condemnation of Others;
3. Though sin be not good but evill, yet that sinne should be it is good, good forasmuch as it is necessarily conducible to his glory, he having set downe in the counsell of his Will in such a way to be glorified,
3. Though since be not good but evil, yet that sin should be it is good, good forasmuch as it is necessarily conducible to his glory, he having Set down in the counsel of his Will in such a Way to be glorified,
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Whence after a wonderfull and unspeakable manner, it is not brought to passe beside his Will, that even against his Will is brought to passe not beside his Will decreeing, which is against his Will approving.
Whence After a wonderful and unspeakable manner, it is not brought to pass beside his Will, that even against his Will is brought to pass not beside his Will decreeing, which is against his Will approving.
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5. Otherwise the Will of God is not the first in the order of causes, is capable of motives from without, both which are clearly against the perfection of the Divine Nature, otherwise God is not so perfectly happy,
5. Otherwise the Will of God is not the First in the order of Causes, is capable of motives from without, both which Are clearly against the perfection of the Divine Nature, otherwise God is not so perfectly happy,
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and therefore forasmuch as God is perfectly happy to the greatest perfection imaginable, it must needs be his Will that those things should be, which yet he approves not as good,
and Therefore forasmuch as God is perfectly happy to the greatest perfection imaginable, it must needs be his Will that those things should be, which yet he approves not as good,
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Answ. The Scripture doth not much abhorre from such like expressions, He made the wicked for the day of evill, vessells of wrath fitted for destruction, &c. but not according to the meaning of this Objection doth it use them, which holds forth thus much,
Answer The Scripture does not much abhor from such like expressions, He made the wicked for the day of evil, vessels of wrath fitted for destruction, etc. but not according to the meaning of this Objection does it use them, which holds forth thus much,
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but having determined to glorifie on the one hand his mercy tempered with his justice; on the other, his revenging justice in mans finall condition, he must needs determine thereupon,
but having determined to Glorify on the one hand his mercy tempered with his Justice; on the other, his revenging Justice in men final condition, he must needs determine thereupon,
so that the condemnation of the Reprobate is not the end of Gods decree, but part of that meanes whereby the end, the glory of his revenging justice is accomplish't;
so that the condemnation of the Reprobate is not the end of God's Decree, but part of that means whereby the end, the glory of his revenging Justice is accomplished;
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therefore when it is said, he made the wicked for the day of evill, it is said withall, he made all things for himselfe, vessells of wrath fitted for destruction, withall that he might shew forth his wrath, and make his power knowne.
Therefore when it is said, he made the wicked for the day of evil, it is said withal, he made all things for himself, vessels of wrath fitted for destruction, withal that he might show forth his wrath, and make his power known.
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And now we are come to the second part of the Apostles answer, where he expostulates first, the supreme end: 2. The righteous execution of Gods decree. 1. The supreme ends:
And now we Are come to the second part of the Apostles answer, where he expostulates First, the supreme end: 2. The righteous execution of God's Decree. 1. The supreme ends:
What if God willing to shew forth his wrath, and make his power known, v. 22. and that he might make known the riches of his glory, & c.? v. 23. We have have seen formerly that which occasions the Objection, v. 19. must needs be the decree of God, in that it ariseth above the fall and creation of man:
What if God willing to show forth his wrath, and make his power known, v. 22. and that he might make known the riches of his glory, & c.? v. 23. We have have seen formerly that which occasions the Objection, v. 19. must needs be the Decree of God, in that it arises above the fallen and creation of man:
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and as God is to be glorified of all, so is he all manner of wayes to be glorified, in all his Attributes displayed, his Wisdome, Power, Holinesse, Mercy, Justice, &c. this is by Divines called the good of the Universe, by Universe understanding all things created as one entire frame,
and as God is to be glorified of all, so is he all manner of ways to be glorified, in all his Attributes displayed, his Wisdom, Power, Holiness, Mercy, justice, etc. this is by Divines called the good of the Universe, by Universe understanding all things created as one entire frame,
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so making (as it were) a clear Looking-Glasse, wherein the Majesty of God shines forth, the good of the Universe that resplendency and lustre of the Divine Majesty, in the manifestation of his perfections in all things:
so making (as it were) a clear Looking-glass, wherein the Majesty of God shines forth, the good of the Universe that resplendency and lustre of the Divine Majesty, in the manifestation of his perfections in all things:
The wisdom of God therefore dictating this way for the glory of his Mercy and Justice, (those attributes into the glory whereof all the works of his hands are finally resolved) God is hereby justified in his decree;
The Wisdom of God Therefore dictating this Way for the glory of his Mercy and justice, (those attributes into the glory whereof all the works of his hands Are finally resolved) God is hereby justified in his Decree;
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and indeed this is the onely Justice which can have place in the decrees of God, that he decree nothing but what is beseeming his own wisdom for his own glory, (Justitia condecentiae) and therefore the proposal of such an end as his wisdome suggests to be for his glory, doth alone justifie God.
and indeed this is the only justice which can have place in the decrees of God, that he Decree nothing but what is beseeming his own Wisdom for his own glory, (Justitia condecentiae) and Therefore the proposal of such an end as his Wisdom suggests to be for his glory, does alone justify God.
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Yet so doth he decree to glorifie his Justice, as withall his Power, or his dominion over his creature, which referrs still to the liberty of his decree;
Yet so does he Decree to Glorify his justice, as withal his Power, or his dominion over his creature, which refers still to the liberty of his Decree;
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so that whereas it is affirmed, that they are vessells of wrath fitted for destruction, this hath respect to Gods intention, ordaining them to be such as the Potter makes at his pleasure his vessels, some for honor, others for dishonor;
so that whereas it is affirmed, that they Are vessels of wrath fitted for destruction, this hath respect to God's intention, ordaining them to be such as the Potter makes At his pleasure his vessels, Some for honour, Others for dishonour;
and are so fitted for condemnation, but withall here is reference to Gods intention, because his power or dominion is thus shewn over man to be created,
and Are so fitted for condemnation, but withal Here is Referente to God's intention, Because his power or dominion is thus shown over man to be created,
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In the decree the Soveraignty, and therein the liberty of God hath place, and only that righteousness whereby he is just to himselfe, in being true to his own glory;
In the Decree the Sovereignty, and therein the liberty of God hath place, and only that righteousness whereby he is just to himself, in being true to his own glory;
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In the execution of his decree, his righteousness towards his creature hath place, in his decree he is not moved by any respect of sin, in the execution of his decree he punisheth not but for sin;
In the execution of his Decree, his righteousness towards his creature hath place, in his Decree he is not moved by any respect of since, in the execution of his Decree he Punisheth not but for since;
1. That it is his purpose or decree, two words the Scripture here useth. 1. NONLATINALPHABET purpose, Scilicet. a setting down before hand, Rom. 9.11. Rom. 8.28. his purpose, and the counsel of his will, Ephe. 1.11. 2. NONLATINALPHABET, his distinguishing purpose, translated Predestination;
1. That it is his purpose or Decree, two words the Scripture Here uses. 1. purpose, Scilicet. a setting down before hand, Rom. 9.11. Rom. 8.28. his purpose, and the counsel of his will, Ephes 1.11. 2., his distinguishing purpose, translated Predestination;
it imports to ordain before hand, such as within certain bounds and limits are to receive what others without those bounds shall not partake of, Ephe. 5.11. Rom. 8.29. the eternall distinction and separation betwixt man and man, for their finall state having here its first rise.
it imports to ordain before hand, such as within certain bounds and Limits Are to receive what Others without those bounds shall not partake of, Ephes 5.11. Rom. 8.29. the Eternal distinction and separation betwixt man and man, for their final state having Here its First rise.
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if this discourse shall not be so clear to some, Scripture testimonie is clear, Ephe. 1.4. Chosen us before the foundation of the world, so the Kingdom prepared for them, Mat. 25.34. and the redeemer to bring them to that Kingdom, 1 Pet. 1.20.
if this discourse shall not be so clear to Some, Scripture testimony is clear, Ephes 1.4. Chosen us before the Foundation of the world, so the Kingdom prepared for them, Mathew 25.34. and the redeemer to bring them to that Kingdom, 1 Pet. 1.20.
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3. It is for eternall life, Stapleton the Jesuite (and he hath others even amongst our selves to follow him) would put off what the Apostle hath about Election, Rom 9. as though what is there spoken, aimed at the inheritance of the Land of Conaan, the birth-right &c. and not at eternall life,
3. It is for Eternal life, Stapleton the Jesuit (and he hath Others even among our selves to follow him) would put off what the Apostle hath about Election, Rom 9. as though what is there spoken, aimed At the inheritance of the Land of Conaan, the birthright etc. and not At Eternal life,
and they will have it, that what the Apostle there spake of Gods love to Jacob, and hatred of Esau, concerned Jacob and all his seed in common, and Esau and all his:
and they will have it, that what the Apostle there spoke of God's love to Jacob, and hatred of Esau, concerned Jacob and all his seed in Common, and Esau and all his:
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and the destruction of Esau's inheritance, as exprest by Malachi. But that it is for eternall life, is very clear. 1. In the 9th. to the Romans by divers Arguments.
and the destruction of Esau's inheritance, as expressed by Malachi. But that it is for Eternal life, is very clear. 1. In the 9th. to the Romans by diverse Arguments.
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2. The Apostle makes the distinction, which he derives from Election and Reprobation in Jacobs own seed, v 6. which he backs with the like distinction, in Abrahams and Isaac's Family;
2. The Apostle makes the distinction, which he derives from Election and Reprobation in Jacobs own seed, v 6. which he backs with the like distinction, in Abrahams and Isaac's Family;
3. The Apostle instanceth for Reprobation in Pharaoh, wherein if any man shall think he aimed not at eternall condemnation, which yet the Testimony of his hardning may evince, his following discourse will conclude it, and clearly determine this controversie; and therefore,
3. The Apostle Instanceth for Reprobation in Pharaoh, wherein if any man shall think he aimed not At Eternal condemnation, which yet the Testimony of his hardening may evince, his following discourse will conclude it, and clearly determine this controversy; and Therefore,
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and can any man now possibly perswade himself that this is meant only or mainly of outward priviledges? as thus in the 9th, so in the 11th. Chap. where the Apostle resumes the same Objection, and answers it in the same manner, distinguishing betwixt the Elect and the rest.
and can any man now possibly persuade himself that this is meant only or mainly of outward privileges? as thus in the 9th, so in the 11th. Chap. where the Apostle resumes the same Objection, and answers it in the same manner, distinguishing betwixt the Elect and the rest.
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1. He opposeth the Elects obtaining to the hardning of the rest, and doth not hardening with the following Testimonies against them, vers. 7.8, 9, 10. relate to eternall wrath:
1. He Opposeth thee Elects obtaining to the hardening of the rest, and does not hardening with the following Testimonies against them, vers. 7.8, 9, 10. relate to Eternal wrath:
and what is that? Not the Land of Canaan, outward birth-right, or any such outward priviledge &c. but Gospell-salvation, vers. 11. Reconciliation, vers. 15. and is not the surrogation of the Gentiles, the planting of them into the Covenant of life? Many according to outward administration, the Elect amongst them, by effectuall vocation:
and what is that? Not the Land of Canaan, outward birthright, or any such outward privilege etc. but Gospell-salvation, vers. 11. Reconciliation, vers. 15. and is not the surrogation of the Gentiles, the planting of them into the Covenant of life? Many according to outward administration, the Elect among them, by effectual vocation:
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Again, what shall be the main of their restoring, vers. 25.26. onely outward priviledges? Nay but that state of salvation by embracing the Gospell which the Gentiles now are in, the Gentiles fulnesse herein depending upon the Jews return.
Again, what shall be the main of their restoring, vers. 25.26. only outward privileges? Nay but that state of salvation by embracing the Gospel which the Gentiles now Are in, the Gentiles fullness herein depending upon the jews return.
And as these Scriptures wherein this controversie is expresly handled, are clear; so for other Scriptures, Rom. 8.29.30. there is the chain of eternall life;
And as these Scriptures wherein this controversy is expressly handled, Are clear; so for other Scriptures, Rom. 8.29.30. there is the chain of Eternal life;
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as here the Chain, so otherwhere the Book of eternall life, Reu. 13.8. and 17.8. and 20.12.15. and 3 5. and Phil. 4.3. Objection, that 3 Rev. 5. supposeth Election changeable, that their names who are enrolled may be blotted out.
as Here the Chain, so otherwhere the Book of Eternal life, Reu. 13.8. and 17.8. and 20.12.15. and 3 5. and Philip 4.3. Objection, that 3 Rev. 5. Supposeth Election changeable, that their names who Are enrolled may be blotted out.
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add to this that which is clear in the Scripture, that the Land of Canaan, the birth-right &c. were outward pledges of the eternal inheritance, Heb. 11.9.10.
add to this that which is clear in the Scripture, that the Land of Canaan, the birthright etc. were outward pledges of the Eternal inheritance, Hebrew 11.9.10.
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and the Apostlesdiscourse of Esau's subjection to Jacob, Rom. 9. setting forth therein the difference of their spicituall state in order to eternall life,
and the Apostlesdiscourse of Esau's subjection to Jacob, Rom. 9. setting forth therein the difference of their spicituall state in order to Eternal life,
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and death clearly conclude as much, a pledge of Esau's spirituall servitude, according to the mind of the Oracle, we have in the losse of the birth-right prophanely despised by him, Gen. 25.32. &c. 4. That it is of persons;
and death clearly conclude as much, a pledge of Esau's spiritual servitude, according to the mind of the Oracle, we have in the loss of the birthright profanely despised by him, Gen. 25.32. etc. 4. That it is of Persons;
1. The disourse of the Apostle, Rom. 9.11. clearly holds forth this, the sum whereof is, that whereas the greatest part of the Jews refused the Gospell to their own condemnation, a remnant embraced it unto salvation;
1. The Discourse of the Apostle, Rom. 9.11. clearly holds forth this, the sum whereof is, that whereas the greatest part of the jews refused the Gospel to their own condemnation, a remnant embraced it unto salvation;
the supream ground of this difference was the different decree of God, loving some in order to eternall life, hating others in order to eternall death, of which Jacob and Esau are singular instances;
the supreme ground of this difference was the different Decree of God, loving Some in order to Eternal life, hating Others in order to Eternal death, of which Jacob and Esau Are singular instances;
others hardned unto death, agreeable to the former Election, Rom. 8.28.29.30. The purpose of God pitcheth upon some for life in the first place, whence he administers the whole method of life to them.
Others hardened unto death, agreeable to the former Election, Rom. 8.28.29.30. The purpose of God pitcheth upon Some for life in the First place, whence he administers the Whole method of life to them.
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,
thus as Some would have it, (believers shall be saved, unbelievers shall be damned, not determining who shall believe and be saved, who shall not believe and be damned;) then is it not either of the fewest or of the most,
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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;
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;
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 several ages, Some special families of Seth's line, of whom Noah: afterwards one little nation of the Jews derived from Abraham, Psalm 147.19. and 2 Since the times of the Gospel, 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;
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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,
and generally where he hath chosen to the end, he hath likewise chosen to the means, otherwise the means would not be so choice and excellent blessings,
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so Rom. 11. a remnant according to Election. 6. It is of love and good pleasure, 1. NONLATINALPHABET Love, Rom. 9.13. with the 11. verse, NONLATINALPHABET, good pleasure, Eph. 1.5.
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, Ephesians 1.5.
& 9. this love exprest in singling out, and fore appointing to life, of the same meaning NONLATINALPHABET, Rom. 8.29.11. Rom. 2. with 5, the people whom he fore-knew, the remnant according to Election;
& 9. this love expressed in singling out, and before appointing to life, of the same meaning, Rom. 8.29.11. Rom. 2. with 5, the people whom he foreknew, the remnant according to Election;
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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 NONLATINALPHABET, 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;
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 embracing these as refusing those;
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this NONLATINALPHABET Election holds forth, limiting his love and good pleasure, for life to such as he hath in his purpose gathered apart from others;
this Election holds forth, limiting his love and good pleasure, for life to such as he hath in his purpose gathered apart from Others;
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what NONLATINALPHABET Predestination, or rather praefinition is to NONLATINALPHABET purpose, the same is NONLATINALPHABET Election to NONLATINALPHABET; to love and good pleasure.
what Predestination, or rather praefinition is to purpose, the same is Election to; to love and good pleasure.
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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,
Now it is the effectual 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,
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;
forasmuch then as in our call we receive faith, and the Spirit, and Election is of God as of him that calls, he neither before sees faith nor good works in any after-called ones, antecedently to the Decree of Election;
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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.
towards the latter end of the First Sermon, to prove this general conclusion; That no purpose of God can depend upon any thing without himself, will Here conclude.
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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,
3. That discourse in the second Sermon, from almost the beginning to the end of that Sermon, proving that not only comparative Predestination is above all different respects in the Creature,
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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.
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.
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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;
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 choose one nation of the jews to be the only 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,
and Therefore the people among whom generally his secret Election reigned, overlooking all the nations of the world beside? did he foresee independently upon his Decree, greater inclinableness to faith and holiness in them,
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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,
why does he send the Gospel 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 Gospel, to all nations for the Obedience of Faith,
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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;
for Election being God's Eternal 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 foreseen;
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;
nothing more frequent in Scripture, then that our Call is of grace, 2 Tim. 1. & 9. Faith is the gift of God, Ephes 2.8. Grace always so interpreted as to shut out works, to forbid glorifying, (yet matter of glorifying granted;
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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;
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;
what reason can be given, other then merely the absolute will and good pleasure of God, that the man christ, conceived of the God of David; a Mortal man, should in the womb be made the head of the Angels, the only 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;
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 Says S. Austin, we have a most clear evidence of most free Election;
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, Ethe. 1.3.4.5. we are blessed with all spiritual blessings according to Election the foundation of all;
8. God in his purpose of Election decrees as life, so all spiritual 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, Ethe. 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 NONLATINALPHABET, we are taken by lot,
and of the giving of christ in whom we receive all, thence our holiness vers 4. our adoption vers. 5. our redemption, the forgiveness of our Sins, vers. 7. the discovery of the Gospel mystery, vers. 9. our title to Eternal life, vers. 11. the word there used, we Are taken by lot,
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;
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;
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;
1. christ himself is ordained the Mediator of the new Covenant by virtue of Election, Rom. 4.16. The Apostle there shows that God in contriving the Covenant of grace, whereby christ is the head and Mediator, had a special eye to the Elect seed;
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 not otherwise foreseen 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 Christ sheep, they hear his voice and believe, in their effectual Call;
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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:
2. We have seen before our holiness depends upon our Predestination thereto. 3. Otherwise we rather choose God in christ, then God us, John 15.16. 4. Then were Election of works contrary so expressly to Rom. 9 11. Hence we Learn the true meaning of those Texts of Scripture, 2 Thebes 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 Original) etc. that is, we Are chosen that by the sanctification of the Spirit, etc. (to which sanctification we Are likewise chosen) we might obtain glory:
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but as only they, so every one of them shall most certainly have life. 1. The purpose of Election is firm, unchangeable, irrevocable, 2 Tim. 2.19. and Rom. 9.11. that it may abide, therefore hath it so unmoveable a foundation, the will of God alone, Heb. 6.17. NONLATINALPHABET The immutability of his counsell, that which can never be otherwise placed as the word imports.
but as only they, so every one of them shall most Certainly have life. 1. The purpose of Election is firm, unchangeable, irrevocable, 2 Tim. 2.19. and Rom. 9.11. that it may abide, Therefore hath it so Unmovable a Foundation, the will of God alone, Hebrew 6.17. The immutability of his counsel, that which can never be otherwise placed as the word imports.
2. By vertue of Election, they are most certainly preserved against all temptations, that though in themselves before their call they be children of wrath for their present state,
2. By virtue of Election, they Are most Certainly preserved against all temptations, that though in themselves before their call they be children of wrath for their present state,
after their call through weakness and remaining corruptions, they might a thousand times mis-carry: yet by vertue of Gods unchangeable Election. 〈 ◊ 〉.
After their call through weakness and remaining corruptions, they might a thousand times miscarry: yet by virtue of God's unchangeable Election. 〈 ◊ 〉.
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They shall every one of them in due time be called effectually. 2. They shall be upheld after their call against all temptations, and surely brought to glory.
They shall every one of them in due time be called effectually. 2. They shall be upheld After their call against all temptations, and surely brought to glory.
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1. That they shall be every one of them effectually called, besides what is clearly confirmed by those Scriptures which were brought to prove the eighth particular;
1. That they shall be every one of them effectually called, beside what is clearly confirmed by those Scriptures which were brought to prove the eighth particular;
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these in the 44. verse, the promise in the latter end of the verse (I will raise him up at the last day) necessarily supposing that he that is drawn comes, which is further confirmed and cleared in the 45. vers.
these in the 44. verse, the promise in the latter end of the verse (I will raise him up At the last day) necessarily supposing that he that is drawn comes, which is further confirmed and cleared in the 45. vers.
1. That the Elect have an effectual, and therefore a peculiar teaching of the Father, there is not one common aide to all, upon which they are left to difference themselves who have received it;
1. That the Elect have an effectual, and Therefore a peculiar teaching of the Father, there is not one Common aid to all, upon which they Are left to difference themselves who have received it;
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and by comparing vers. 44. with 39. and 40. 3. It is here further manifest, that onely the Elect to whom it is given to come, have the power to come to Christ, whosoever comes not, have not the power of comming.
and by comparing vers. 44. with 39. and 40. 3. It is Here further manifest, that only the Elect to whom it is given to come, have the power to come to christ, whosoever comes not, have not the power of coming.
therefore all that have power come, but all come not, therefore all have not power, onely the Elect (viz.) those that are given of the Father to Christ come,
Therefore all that have power come, but all come not, Therefore all have not power, only the Elect (viz.) those that Are given of the Father to christ come,
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therefore they onely have the power of comming. As for the Objection, Ioh. 17.12. it is too light, they would argue thence that some given of the Father to Christ, according to Election may perish.
Therefore they only have the power of coming. As for the Objection, John 17.12. it is too Light, they would argue thence that Some given of the Father to christ, according to Election may perish.
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sometimes such a form of speech is used in sound exceptive from the proposition foregoing, but in the true meaning exclusive of it, so Mat. 12.4. It was not lawfull for David and those that were with him, except (NONLATINALPHABET) onely the Priests to eat the Shew-bread, this sounds as though some of Davids company were Priests;
sometime such a from of speech is used in found exceptive from the proposition foregoing, but in the true meaning exclusive of it, so Mathew 12.4. It was not lawful for David and those that were with him, except () only the Priests to eat the Shewbread, this sounds as though Some of Davids company were Priests;
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The meaning according to the former instance may very wel be, that whereas the other Apostles because given of the Father shal surely be kept to eternal life, Judas as not being one of those that were so given, is a lost man.
The meaning according to the former instance may very well be, that whereas the other Apostles Because given of the Father shall surely be kept to Eternal life, Judas as not being one of those that were so given, is a lost man.
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2. In regard of Apostolical Function, in which sense he is said likewise to be chosen, Joh. 6.70. but for that giving, wherein is laid the foundation of eternal life formerly spoken of, had he been so given to Christ, he had never departed from him, Joh. 1.2.19. and when Christ speakes of that Election he expresly shuts out Jadas, Joh. 13.18. Hitherto that all the Elect shal in time be effectually called.
2. In regard of Apostolical Function, in which sense he is said likewise to be chosen, John 6.70. but for that giving, wherein is laid the Foundation of Eternal life formerly spoken of, had he been so given to christ, he had never departed from him, John 1.2.19. and when christ speaks of that Election he expressly shuts out Jadas, John 13.18. Hitherto that all the Elect shall in time be effectually called.
and Rom. 8.33, 34. &c. All which Scriptures clearly shew that the sure foundation of life and perseverance in grace received unto life is laid in Election,
and Rom. 8.33, 34. etc. All which Scriptures clearly show that the sure Foundation of life and perseverance in grace received unto life is laid in Election,
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Before we pass to the tenth and last particular, from the Doctrine of Election hitherto opened, we may take notice of two or three mis-shapen Monsters nourished in the Arminian Doctrine.
Before we pass to the tenth and last particular, from the Doctrine of Election hitherto opened, we may take notice of two or three misshapen Monsters nourished in the Arminian Doctrine.
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1. The uncertainty of called mans spiritual and finall condition. 2. The uncertainty, or rather impossibility of Gods fore-knowledge thereof. 3. Temporary Election and Reprobation. 1. For the first:
1. The uncertainty of called men spiritual and final condition. 2. The uncertainty, or rather impossibility of God's foreknowledge thereof. 3. Temporary Election and Reprobation. 1. For the First:
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It being inconsistent with the liberty of mans wil, (according to their Doctrine,) that God should in the cal of a sinner determine his wil by the work of the holy Ghost,
It being inconsistent with the liberty of men will, (according to their Doctrine,) that God should in the call of a sinner determine his will by the work of the holy Ghost,
Hence it must needs follow, that all is at meere peradventure, whether any one of all the sonnes and daughters of men should be saved or not? whether ever there should have been any Militant Church upon earth,
Hence it must needs follow, that all is At mere Peradventure, whither any one of all the Sons and daughters of men should be saved or not? whither ever there should have been any Militant Church upon earth,
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For as much as mans condition both for grace here, and glory hereafter, depends upon the use of his wil, imbracing or resisting the cal of God, continuing in,
For as much as men condition both for grace Here, and glory hereafter, depends upon the use of his will, embracing or resisting the call of God, Continuing in,
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or falling from the grace received in his cal, and they wil not allow that God shal by his decree particularly determine how this or that man shal use his wil,
or falling from the grace received in his call, and they will not allow that God shall by his Decree particularly determine how this or that man shall use his will,
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how can it bee that what is no way certaine to be, as having no certain foundation neither in God nor man, can be certainly fore-known, the certain fore-knowledge of that which is no way certaine and determined, involving a contradiction? Hence they are wont to decline this argument of Gods foreknowledge,
how can it be that what is no Way certain to be, as having no certain Foundation neither in God nor man, can be Certainly foreknown, the certain foreknowledge of that which is no Way certain and determined, involving a contradiction? Hence they Are wont to decline this argument of God's foreknowledge,
Now this must be either actual, or in the fore-knowledge of God, but in the fore-knowledge of God it cannot be, according to their Doctrine, as we but now proved;
Now this must be either actual, or in the foreknowledge of God, but in the foreknowledge of God it cannot be, according to their Doctrine, as we but now proved;
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Hence they speake sometimes not much incongruously to this result of their Doctrine; Arminius tels us of an external act of reprobation, and wee hear from his followers,
Hence they speak sometime not much incongruously to this result of their Doctrine; Arminius tells us of an external act of reprobation, and we hear from his followers,
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2. That it is so effectuall thereunto, as in the building of the Temple at setting up the topstone there was loud acclamations of grace, Zach. 4. so here in the accomplishment of all blessings prepared in Election,
2. That it is so effectual thereunto, as in the building of the Temple At setting up the topstone there was loud acclamations of grace, Zach 4. so Here in the accomplishment of all blessings prepared in Election,
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when God shall be admired to all eternity in those that believe, 2 Thes. 1.10. in his decree of Election, the foundation of faith and all blessings consequent upon faith, shal this admiration ultimately fix.
when God shall be admired to all eternity in those that believe, 2 Thebes 1.10. in his Decree of Election, the Foundation of faith and all blessings consequent upon faith, shall this admiration ultimately fix.
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4. That it is peculiar, it so imbraceth some, as refuseth others, that it is accompanied with the decree of Reprobation, Rom. 9.22, 23. there is nothing more ravishing the heart of a believer,
4. That it is peculiar, it so Embraceth Some, as Refuseth Others, that it is accompanied with the Decree of Reprobation, Rom. 9.22, 23. there is nothing more ravishing the heart of a believer,
and chuse me unto life, refusing so many others. They that pretended much to the advancement of free-grace, are for vniversal grace, universal redemption,
and choose me unto life, refusing so many Others. They that pretended much to the advancement of Free grace, Are for universal grace, universal redemption,
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and such an election (or no election rather) as may stand therewith, betray no little ignorance (how wise soever they seem in their own eyes) of the grace of God indeed,
and such an election (or no election rather) as may stand therewith, betray no little ignorance (how wise soever they seem in their own eyes) of the grace of God indeed,
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1. For the word, opposite to Election, Isai. 41.9. 2. For the thing, it may be gathered partly from the precedent Doctrine of Election, partly from expresse Scripture concerning it.
1. For the word, opposite to Election, Isaiah 41.9. 2. For the thing, it may be gathered partly from the precedent Doctrine of Election, partly from express Scripture Concerning it.
This description wil be clearly made good in the particulars of it, by looking backe into the former discourse, that we shal not need to be long upon it.
This description will be clearly made good in the particulars of it, by looking back into the former discourse, that we shall not need to be long upon it.
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and the second Observation upon them. (I must here, and divers times hereafter in this discourse of Reprobation, refer the Reader to what hath been spoken in opening the ninth to the Romans, &c. both because repetitions of the same thing would needlesly increase the bulke of this discourse,
and the second Observation upon them. (I must Here, and diverse times hereafter in this discourse of Reprobation, refer the Reader to what hath been spoken in opening the ninth to the Roman, etc. both Because repetitions of the same thing would needlessly increase the bulk of this discourse,
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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;
For the First, it consists in two things: 1. The Decree of permitting since, in order to hardening in it: 2. The Decree of hardening in sin, in order to condemnation for it;
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,
Hence the method whereby the Reprobates Are carried on to condemnation, which is according to the Decree of God opposite to Election, is by hardening, Rom. 9.18. (He will have mercy on whom he will have mercy) looking backwards to his love of Jacob, and forward 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.
as those on whom he would make known the riches of his glory. (And whom he wills he hardens) looking backwards likewise to his hatred of Esau, and forward to the dishonour of (v. 21.) his wrath and power against, v. 22. thee 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 hardened.
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;
and that both in Adam and themselves, but with different aim on God's part, and different fruit or issue on men, by the Sins of the Elect, Way is made for their Redemption by christ;
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Mark 6 52. this expresseth it self in sottishness, opposite to due apprehension, NONLATINALPHABET, they understand not, concerning the loaves, the other peculiar to the Reprobate, expressing it self in stubbornness, opposite to due submission;
Mark 6 52. this Expresses 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;
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,
1. What is the state of a sinner thus hardened? It is this, he is no longer capable of spiritual good, etc. So with Pharaoh, when the Apostle Instanceth as an Exampl of Reprobation, he still grew Worse and Worse by all the great works of God before him,
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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;
the Lord withholds those works of his, no longer restraining them as formerly, but suffering them to run headlong into all wickedness wholly biased by their Lustiest;
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,
and they Are said to harden themselves, Mathew 13.15. (their eyes have they closed, conmpare the Context) they given over increasing in stubbornness against the Lord,
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,
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 hardness of heart, to infuse into them,
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.
God gives over such as received not the love of the truth, etc. to the effectual delusions of Satan, with certain aim At their damnation, thus 1 Sam. 16.14. and 18.10. and 19.9.
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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.
an evil 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 effectual working and dominion of that evil Spirit.
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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.)
so for turning their hearts, Psalm, 105.25. (of the work of God upon the wills of men, moving them when they move sinfully, he himself free from their sin, see more Fully in answer to the First Objection in the last Sermon.)
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;
though the Decree of permitting fin in order to hardening, and of hardening in order to condemnation, Riseth above since 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.
yet the execution of this Decree in hardening, ever follows since committed, so 2 Thebes 2. Because they received not the love of the truth, there was their since, God gave them up, etc. there their judgement, so Rom. 1.24.26.
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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.
and thus, and in this method do we understand that which is expressed in the description, that God appoints the Reprobate to dishonour and destruction for ever by since.
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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
as Election is the book of life, so Reprobation of death, the names of the Reprobate there Registered for destruction, in vain it is objected that fore-writing there is nothing but Enochs fore-prophesying, vers. 14. For
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 (NONLATINALPHABET) to stumble at the Gospell, disobedient thereto, hence Prov. 16.4. the wicked are made for the day of evill;
and that his love of Election, and hatred of Reprobation Are not At all of works done or foreseen. Hence 1 Pet. 2.8. There Are certain men appointed formerly, or put () to Stumble At the Gospel, disobedient thereto, hence Curae 16.4. the wicked Are made for the day of evil;
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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
Therefore Are they vessels designed to dishonour and destruction when the Lord forms 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
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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.
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.
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;
either he hath determined all the rest to death, or Else there Are Some men on whom the Lord hath passed no certain determination, either for life or death;
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Then 1. He determines not how he wil be finally glorified by them. 2. Nor what shall be their •mall state. 3. Nor what their way and course shall be in this life,
Then 1. He determines not how he will be finally glorified by them. 2. Nor what shall be their •mall state. 3. Nor what their Way and course shall be in this life,
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;
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;
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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,
3. For the ground of this hatred, why does God Decree to permit the rest of men beside the Elect to since, with certain aim At their hardening in since,
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.
1. Expressly removing all works of man, so as to ascribe all to the purpose of God, v. 11. 2. Expressly resolving the difference betwixt the Elect and Reprobate merely 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.
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,
Hitherto that Reprobation is God's Eternal Decree, that it is his Decree of hatred, that it is his Decree for permitting to since, with certain aim At hardening in since,
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 (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 God's 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.
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.
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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.
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.
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1. The power mentioned in this vers, is his NONLATINALPHABET, that is, his might for execution of his judgement upon the Reprobates to their destruction;
1. The power mentioned in this vers, is his, that is, his might for execution of his judgement upon the Reprobates to their destruction;
this referring to the Creation of Man, God hath right to Create man to what finall state he pleaseth, and accordingly to order him thereto, that to the condemnation of sinfull man.
this referring to the Creation of Man, God hath right to Create man to what final state he Pleases, and accordingly to order him thereto, that to the condemnation of sinful man.
The Potter prepares or fits the Vessell of dishonour for it's dishonourable use, and by the former discourse, which hath been large-spoken to, agreeable to the Scripture otherwhere, Prov. 16.4.
The Potter prepares or fits the Vessel of dishonour for it's dishonourable use, and by the former discourse, which hath been large-spoken to, agreeable to the Scripture otherwhere, Curae 16.4.
then he had his finall destruction in his eye, and therefore whatsoever should make for it, so 1 Pet. 2.8. and Jude 4. 3. His mercy towards his Elect, vers. 23. this hath been formerly spoken to, at the end of the third Sermon, upon that part of the description of Election, to the praise of his glorious grace.
then he had his final destruction in his eye, and Therefore whatsoever should make for it, so 1 Pet. 2.8. and U^de 4. 3. His mercy towards his Elect, vers. 23. this hath been formerly spoken to, At the end of the third Sermon, upon that part of the description of Election, to the praise of his glorious grace.
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THE FIFTH SERMON: ROM. 11.7. But the rest were hardned. HAving laid down the positive doctrine of Reprobation, we come now to answer Objections. 1 Express texts of Scripture.
THE FIFTH SERMON: ROM. 11.7. But the rest were hardened. HAving laid down the positive Doctrine of Reprobation, we come now to answer Objections. 1 Express texts of Scripture.
as in all other texts of Scripture, 1 Tim. 2.4. where it is said, Gods wills the salvation of all men, and that they should come to the knowledge of the truth, 2 Pet. 3.9. where it is affirmed that God is not willing that any should perish, but that all should come to repentance, Ezek. 33.11.
as in all other texts of Scripture, 1 Tim. 2.4. where it is said, God's wills the salvation of all men, and that they should come to the knowledge of the truth, 2 Pet. 3.9. where it is affirmed that God is not willing that any should perish, but that all should come to Repentance, Ezekiel 33.11.
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but that the wicked turn from his way and live, Ezek. 18.23. the Lord hath no pleasure at all that the wicked should dye, and vers. 32. he hath no pleasure in the death of him that dyes:
but that the wicked turn from his Way and live, Ezekiel 18.23. the Lord hath no pleasure At all that the wicked should die, and vers. 32. he hath no pleasure in the death of him that dies:
These Scriptures they are wont vehemently to urge an edge, the Lord say they here declares himself positively, he wills all to be saved negatively, not willing that any should perish;
These Scriptures they Are wont vehemently to urge an edge, the Lord say they Here declares himself positively, he wills all to be saved negatively, not willing that any should perish;
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further, that they might be saved, he wills their saving knowledge and repentance as having no pleasure, no none at all in the death of a sinner, no not of him that dyes,
further, that they might be saved, he wills their Saving knowledge and Repentance as having no pleasure, no none At all in the death of a sinner, no not of him that dies,
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others for destruction as vessels of wrath, that the different decrees of Election and Reprobation, are the originall ground of that difference which is found in the spiritual and eternal state of men, (the Election hath obtain'd, the rest were hardned) That in both these the will of God raigns;
Others for destruction as vessels of wrath, that the different decrees of Election and Reprobation, Are the original ground of that difference which is found in the spiritual and Eternal state of men, (the Election hath obtained, the rest were hardened) That in both these the will of God raigns;
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so the wicked man for the day of evill, Prov. 16.4. that some are appointed or set to stumble at Christ, and his word, disobedient thereto, 1 Pet. 2.8.
so the wicked man for the day of evil, Curae 16.4. that Some Are appointed or Set to Stumble At christ, and his word, disobedient thereto, 1 Pet. 2.8.
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sometimes for his declaring will, or will of administration. 1. His Decreeing wil determines what shall, or shall not be, of this Psal. 115.3. and Rom. 9.19. whatsoever he wils by this, is certainly brought to pass;
sometime for his declaring will, or will of administration. 1. His Decreeing will determines what shall, or shall not be, of this Psalm 115.3. and Rom. 9.19. whatsoever he wills by this, is Certainly brought to pass;
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2. His declaring will shews what is mans duty, what being done or undone, God approves or disproves, it is exprest, partly in commanding, partly in affording meanes;
2. His declaring will shows what is men duty, what being done or undone, God approves or disproves, it is expressed, partly in commanding, partly in affording means;
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which (besides other cases, as in that of Abraham for offering up his Son) is alwaies when sin is committed; of this will, Levit. 13.34. I would, ye would not;
which (beside other cases, as in that of Abraham for offering up his Son) is always when since is committed; of this will, Levit. 13.34. I would, you would not;
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Hence when God is said to will the salvation of all, not that any should perish, not the death of him that dyes &c. either the note of universality (All, not any) is so to be limited,
Hence when God is said to will the salvation of all, not that any should perish, not the death of him that dies etc. either the note of universality (All, not any) is so to be limited,
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2. The truth of this conclusion will appear by enquiry into that will of intention, which in God they imagine for the salvation of all without exception, it is either a compleat and determinate act of the will of God,
2. The truth of this conclusion will appear by enquiry into that will of intention, which in God they imagine for the salvation of all without exception, it is either a complete and determinate act of the will of God,
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But the adversaries here chuse the latter rather, affirming it a naturall inclination in God, not in compleat operation, to this end distinguishing the Will of God into antecedent,
But the Adversaries Here choose the latter rather, affirming it a natural inclination in God, not in complete operation, to this end distinguishing the Will of God into antecedent,
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The consequent will whereby he determines actually the condemnation of many, this determination issuing from the last judgement of Divine Wisdom, upon the consideration of certaine acts in the creature fore-seen as those which shall be, without his decree that they shall be. For answer.
The consequent will whereby he determines actually the condemnation of many, this determination issuing from the last judgement of Divine Wisdom, upon the consideration of certain acts in the creature foreseen as those which shall be, without his Decree that they shall be. For answer.
for this which they call the consequent Will of God, hath it not taken place in the breast of God long since? Hath not God to this day considered of all things that can fall within consideration concerning his creature, in order to eternall life or death? Or, by what slow degrees do they conceive the consideration of God to move forward? Nay, can they forme to themselves such grosse apprehensions of God,
for this which they call the consequent Will of God, hath it not taken place in the breast of God long since? Hath not God to this day considered of all things that can fallen within consideration Concerning his creature, in order to Eternal life or death? Or, by what slow Degrees do they conceive the consideration of God to move forward? Nay, can they Form to themselves such gross apprehensions of God,
in Angells and men the more not only an inclination to the love and feare of God, &c. but the more actuall love and feare is found in them, the more perfect is their state;
in Angels and men the more not only an inclination to the love and Fear of God, etc. but the more actual love and Fear is found in them, the more perfect is their state;
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2. It is against the perfection of his Wisdom, there is no time nor moment can be considered, wherein God doth not actually consider whatsoever can fall within consideration concerning the creatures acts,
2. It is against the perfection of his Wisdom, there is no time nor moment can be considered, wherein God does not actually Consider whatsoever can fallen within consideration Concerning the creatures acts,
and all things thereupon depending, and therefore no moment can be considered wherein God doth not compleatly and determinately will whatsoever he wills concerning his creature.
and all things thereupon depending, and Therefore no moment can be considered wherein God does not completely and determinately will whatsoever he wills Concerning his creature.
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and that antecedently to this knowledge, he therefore knowing it, because he hath willed it; for whatsoever he knowes as that which shall be, he knowes either in it selfe, or in himselfe;
and that antecedently to this knowledge, he Therefore knowing it, Because he hath willed it; for whatsoever he knows as that which shall be, he knows either in it self, or in himself;
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But as we see what is present in certain moments of time, so he in his eternity comprehending at once and together all time, (for his eternity is the entire possession together and at once of a boundlesse life) sees before all time whatsoever is in any part of time.
But as we see what is present in certain moments of time, so he in his eternity comprehending At once and together all time, (for his eternity is the entire possession together and At once of a boundless life) sees before all time whatsoever is in any part of time.
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Answ. That in his eternity he may see any thing in it selfe, there is required not only the existence of his boundlesse life together and at once but the co-existence of the thing it selfe to be seen,
Answer That in his eternity he may see any thing in it self, there is required not only the existence of his boundless life together and At once but the coexistence of the thing it self to be seen,
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and what is here said for the thing it selfe, is as cleare for all created causes of the thing, they cannot in themselves be seen before all time, they themselves being but in time, what he knowes then from eternity as that which shall be, it is in himselfe that he knowes it,
and what is Here said for the thing it self, is as clear for all created Causes of the thing, they cannot in themselves be seen before all time, they themselves being but in time, what he knows then from eternity as that which shall be, it is in himself that he knows it,
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1. In God there is a threefold knowledge First, an apprehension of the nature of things, this may be shadowed by those formes which we finde in our owne minds,
1. In God there is a threefold knowledge First, an apprehension of the nature of things, this may be shadowed by those forms which we find in our own minds,
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thus in the Divine Nature there is the apprehension of all things, possible, impossible, possibilities, and unpossbilities, but that herein he doth not determinately know what shal be is manifest,
thus in the Divine Nature there is the apprehension of all things, possible, impossible, possibilities, and unpossbilities, but that herein he does not determinately know what shall be is manifest,
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But as hath been formerly noted, the Arminians are very creperous in point of Gods knowledge of the state of man, in order to eternal life, allowing no determinate and certain ground of it, either in God or Man.
But as hath been formerly noted, the Arminians Are very creperous in point of God's knowledge of the state of man, in order to Eternal life, allowing no determinate and certain ground of it, either in God or Man.
where it is said God would have all men to be saved, and to come to the knowledge of the truth, and 2 Pet. 3.9. where it is said, that God is not willing that any should perish, but that all should come to repentance:
where it is said God would have all men to be saved, and to come to the knowledge of the truth, and 2 Pet. 3.9. where it is said, that God is not willing that any should perish, but that all should come to Repentance:
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for the first 4000 years well nigh, the world generally was over-looked, the means of knowledge, the discovery of the Covenant of God, onely in the Church,
for the First 4000 Years well High, the world generally was overlooked, the means of knowledge, the discovery of the Covenant of God, only in the Church,
The Creation holds forth so much of God, that if man would improve it so farre as he might by the power of nature, God would then reveale the Gospel to him, and give him preventing grace;
The Creation holds forth so much of God, that if man would improve it so Far as he might by the power of nature, God would then reveal the Gospel to him, and give him preventing grace;
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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.
1. God in revealing the Gospel, is found of those that sought him not, etc. Rom. 10.20. 2. It is not in him that wills, nor in him that Runneth, but in God that shows mercy, Rom. 9.16. whereas according to this Tenent, only to him that by the improvement of natural 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.
3. He will have mercy, on whom he will have mercy, and whom he will he hardens, Rom 9.18. where the original ground of salvation is ascribed merely to the will of God, but according to this Tenent, his will is suspended upon men 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;
4. Who made thee to differ? and what hast thou that thou hast not received? 1 Cor. 4.7. the gradual difference found among 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;
much more that specifical difference betwixt Saints and Sinners. 5. The greatest of Sinners who have most abused their natural Talents, as Publicans, Harlets;
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;
by both which, grace would be made no grace: as for that Text, Rom. 10.18. compared weth the 19. Psalm, it is a most ridiculous wresting, to apply it to this purpose;
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;
while Some Are converted, Others Are hardened: 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 gift, Ephes 1.17. and 2.8. Philip 1.29. 2. Tim. 2.29. Ezekiel 36.26.27. 2. It is of mere grace, without respect of former works, 2. Tim. 1.9. Rom. 11.5.6. Rom. 9.11. 3. The Lord herein uses an absolute liberty, John 3.8. 4. He gives in the call of a converted sinner, both the power, and the acting of that power;
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;
5. The Lord in this proceeds according to his Decree, for converting Some, by hardening Others against the means, Rom. 9.18. for conversion, Act. 13.48. Rom. 8.30. Ephes 1.4.5. for hardening, John 12.37. to the 42. that the jews were not converted by the powerful Ministry of christ, was hence, Says the Evangelist;
whether Kings, and those in Authority, or Subjects, and those under Authority, (as in Gal. 3.28. no difference of Nation, sex, condition, exclude from Christ) and there was speciall reason from the state of those times for the Apostle to speake to this;
whither Kings, and those in authority, or Subject's, and those under authority, (as in Gal. 3.28. no difference of nation, sex, condition, exclude from christ) and there was special reason from the state of those times for the Apostle to speak to this;
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The Kings and Rulers of the world being then great persecutors of the truth, and professed enemies to it, it might seem labour in vaine to pray for such a deplored kind of men;
The Kings and Rulers of the world being then great persecutors of the truth, and professed enemies to it, it might seem labour in vain to pray for such a deplored kind of men;
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For the second, 2 Pet. 3.9. To us-ward saith the Apostle, who are these? The Apostle an Elect and Believing person writing to the dispersed Jews, who for the Gospell suffered persecution, themselves Elect Believers and sanctified, 1 Pet. 1.1, 2. and 2 Pet. 3.1.
For the second, 2 Pet. 3.9. To usward Says the Apostle, who Are these? The Apostle an Elect and Believing person writing to the dispersed jews, who for the Gospel suffered persecution, themselves Elect Believers and sanctified, 1 Pet. 1.1, 2. and 2 Pet. 3.1.
The sum then is this, God delayes the day of his great judgement, that he might first gather in all his Elect ones, not willing that any of them should perish,
The sum then is this, God delays the day of his great judgement, that he might First gather in all his Elect ones, not willing that any of them should perish,
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and as this is applied to them of that generation amongst the Jewes, so it looks further to that harvest of Gods Elect amongst them, which in their great call,
and as this is applied to them of that generation among the Jews, so it looks further to that harvest of God's Elect among them, which in their great call,
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They charge the Lord, first, as unjust, punishing the children for the Fathers offences, the children themselves free, Ezek. 18.2. Secondas unmerciful, as though inexorable against repentant sinners;
They charge the Lord, First, as unjust, punishing the children for the Father's offences, the children themselves free, Ezekiel 18.2. Secondas unmerciful, as though inexorable against repentant Sinners;
and both these we find charged upon him, chap. 33. unmercifulnesse, v. 10. injustice, v. 17. had this charge been true, the Lord had delighted in the death and torments of perishing sinners,
and both these we find charged upon him, chap. 33. unmercifulness, v. 10. injustice, v. 17. had this charge been true, the Lord had delighted in the death and torments of perishing Sinners,
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but for their just and true incouragement, hath he so fully expressed himselfe, not to will the death of a sinner, no not of him that dies, in the meane time upon immovable grounds formerly laid downe, the Lord wills the death of those that die,
but for their just and true encouragement, hath he so Fully expressed himself, not to will the death of a sinner, no not of him that die, in the mean time upon immovable grounds formerly laid down, the Lord wills the death of those that die,
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2. The Analogie of Faith in many fundamentall Doctrines clearly taught in the word of truth, amongst which this of Predestination hath the leading place;
2. The Analogy of Faith in many fundamental Doctrines clearly taught in the word of truth, among which this of Predestination hath the leading place;
whereas it is indeed temporall judgements which they there complaine of, and about which the Lord cleares himselfe, as is manifest, Ezek. 18.2. with Jer. 27. to the 31. vers.
whereas it is indeed temporal Judgments which they there complain of, and about which the Lord clears himself, as is manifest, Ezekiel 18.2. with Jer. 27. to the 31. vers.
where it is evident, the desolation of their Land was the matter of their quarrel and complaint, they were so far from complaining, that God had given them over to hardness of heart, ordering them thereby to eternall death,
where it is evident, the desolation of their Land was the matter of their quarrel and complaint, they were so Far from complaining, that God had given them over to hardness of heart, ordering them thereby to Eternal death,
as that they justifie themselves as suffering undeservedly; That was indeed the complaint of an humble and repenting people, Isai. 63.17. but these were quite of another straine.
as that they justify themselves as suffering undeservedly; That was indeed the complaint of an humble and repenting people, Isaiah 63.17. but these were quite of Another strain.
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That they are the Authors of their own wo, he is so far from taking pleasure in their undeserved sufferings, that would they be righteous they should be free from miserie, to this end hath he commanded them to turne from their iniquities,
That they Are the Authors of their own woe, he is so Far from taking pleasure in their undeserved sufferings, that would they be righteous they should be free from misery, to this end hath he commanded them to turn from their iniquities,
because the decree, as such, is an act immanent in himselfe, not immanent upon the creature, it being the property of immanent acts to put nothing in the object.
Because the Decree, as such, is an act immanent in himself, not immanent upon the creature, it being the property of immanent acts to put nothing in the Object.
but of this we shall speake more in answer to the third Objection, which chargeth this necessity as inconsistent with the essentiall liberty of mans will. 2. There is a necessity of the same kind for mans sinning,
but of this we shall speak more in answer to the third Objection, which charges this necessity as inconsistent with the essential liberty of men will. 2. There is a necessity of the same kind for men sinning,
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We must then either grant a conditionall necessity of mans sinning, or deny Gods prescience. 3. Upon supposall that man shall sin without the decree of God, God himselfe stands under the like necessity, a necessity upon supposall,
We must then either grant a conditional necessity of men sinning, or deny God's prescience. 3. Upon supposal that man shall sin without the Decree of God, God himself Stands under the like necessity, a necessity upon supposal,
so that whilest we feare to lessen mans liberty, by allowing him to stand under a conditionall necessity arising from God, we feare not to lessen Gods liberty subjecting him to the like necessity arising from man.
so that whilst we Fear to lessen men liberty, by allowing him to stand under a conditional necessity arising from God, we Fear not to lessen God's liberty subjecting him to the like necessity arising from man.
Answ. 1. That the great Creator as the first cause produceth all motion in all creatures, seems not obscurely to be taught by the Apostle, Acts 17.28. as he is set forth the Author of life, in him we live, of being, in him we have our being;
Answer 1. That the great Creator as the First cause Produceth all motion in all creatures, seems not obscurely to be taught by the Apostle, Acts 17.28. as he is Set forth the Author of life, in him we live, of being, in him we have our being;
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and therefore of all operations, in all creatures their operations, not being nothing, and to ascribe to any creature onely upheld, not moved by God, to produce its own motion seems to transfer Divinity to the creature,
and Therefore of all operations, in all creatures their operations, not being nothing, and to ascribe to any creature only upheld, not moved by God, to produce its own motion seems to transfer Divinity to the creature,
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I should thinke the motion of the creature, in dependance upon the Creators moving, to be like that Engine, Ezek. 1. — 16. a wheel in the middest of a wheel, the motion of God incompassing the creatures motion,
I should think the motion of the creature, in dependence upon the Creators moving, to be like that Engine, Ezekiel 1. — 16. a wheel in the midst of a wheel, the motion of God encompassing the creatures motion,
And I would further make this Quaere, Doth God uphold all and every being? I do not know that this is by any denied, divine conservation and sustentation of whatsoever is;
And I would further make this Quaere, Does God uphold all and every being? I do not know that this is by any denied, divine conservation and sustentation of whatsoever is;
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this terme, life, including this terme, motion, life being in the living creature, the supreme and universall principle and power of operation actually in operation.
this term, life, including this term, motion, life being in the living creature, the supreme and universal principle and power of operation actually in operation.
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2. That God as the supreme and universall Governor acts the wills of men, turning them which way he pleaseth in their motions, is clearly expressed in Scripture,
2. That God as the supreme and universal Governor acts the wills of men, turning them which Way he Pleases in their motions, is clearly expressed in Scripture,
and there is not a little depending upon this truth both for our duty and comfort. 1. For Scripture-testimony, Prov. 16.1. What are the preparations of the heart there, but the thoughts, desires, and inward workings of it? These are from the Lord, Prov. 21.1. What is there said of the Kings heart is as clearely to be affirmed of the hearts of other men:
and there is not a little depending upon this truth both for our duty and Comfort. 1. For Scripture testimony, Curae 16.1. What Are the preparations of the heart there, but the thoughts, Desires, and inward workings of it? These Are from the Lord, Curae 21.1. What is there said of the Kings heart is as clearly to be affirmed of the hearts of other men:
as the Lord is the first and supreme mover, Psal. 106.46. He turned the Enemies hearts to pitty his people, and he gave them favour in the sight of the Egyptians, Exod. 11.3.
as the Lord is the First and supreme mover, Psalm 106.46. He turned the Enemies hearts to pity his people, and he gave them favour in the sighed of the egyptians, Exod 11.3.
So he likewise had before turned their hearts to hate his people, and to deale subtilly with his servants, Psal. 105.25. further testimonies (though these might well suffice) will come in as we shall shew the duties hereon depending, which we now come to in some few instances.
So he likewise had before turned their hearts to hate his people, and to deal subtly with his Servants, Psalm 105.25. further testimonies (though these might well suffice) will come in as we shall show the duties hereon depending, which we now come to in Some few instances.
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it is further manifest by these testimonies, how we are to understand that of the Apostle, In him we move, the Apostle thence requires this as the duty of all men living, having these experimental witnesses within them of their great Creator, in their life, being, motion, they are not, they stir not without him.
it is further manifest by these testimonies, how we Are to understand that of the Apostle, In him we move, the Apostle thence requires this as the duty of all men living, having these experimental Witnesses within them of their great Creator, in their life, being, motion, they Are not, they stir not without him.
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3. To take heed with sear and trembling to the motions of Gods spirit in us, in the things that concern salvation, that we neglect them not Phil. 2.12.13. for as much as we cannot act but as acted by God, and he acts us by our own wills;
3. To take heed with sear and trembling to the motions of God's Spirit in us, in the things that concern salvation, that we neglect them not Philip 2.12.13. for as much as we cannot act but as acted by God, and he acts us by our own wills;
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4. To pray unto God that he would incline our hearts to himself, and to his waies, Cant. 1.4. Psal. 119.35.36. Jer. 31.18. 5. To praise God for whatsoever good inclinations and operations we have found in our hearts, 1 Chron 29.14. for two things doth David there bless God. 1. That they had what to offer. 2. They had hearts wherewith to offer;
4. To pray unto God that he would incline our hearts to himself, and to his ways, Cant 1.4. Psalm 119.35.36. Jer. 31.18. 5. To praise God for whatsoever good inclinations and operations we have found in our hearts, 1 Chronicles 29.14. for two things does David there bless God. 1. That they had what to offer. 2. They had hearts wherewith to offer;
as in the last example, vers. 14. What am I, and what is my people? In giving the most to God, they received the most, in that they received hearts to give, &c. But I forbear instances, onely one speciall case making for our no little comfort, in times of greatest temptation, by the prevailing of wicked men against us.
as in the last Exampl, vers. 14. What am I, and what is my people? In giving the most to God, they received the most, in that they received hearts to give, etc. But I forbear instances, only one special case making for our no little Comfort, in times of greatest temptation, by the prevailing of wicked men against us.
if he doe not act and turn the hearts of men as he pleaseth; Jacob trusted to this when he made that prayer, Gen. 43.14. supposing Joseph to be some godless-Egyptian.
if he do not act and turn the hearts of men as he Pleases; Jacob trusted to this when he made that prayer, Gen. 43.14. supposing Joseph to be Some godless-Egyptian.
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that God conserves man, and upholds his faculties, propounds objects, and perswades, then stands a looker on, leaves it meerly in mans power to act, or not to act; this way, or that way;
that God conserves man, and upholds his faculties, propounds objects, and persuades, then Stands a looker on, leaves it merely in men power to act, or not to act; this Way, or that Way;
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and motions in the heart of man, even those to which in man sinne cleaveth unavoidably God workes in the heats of men to incline their wills whithersoever he will;
and motions in the heart of man, even those to which in man sin cleaveth avoidable God works in the heats of men to incline their wills whithersoever he will;
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whether to that which is good for his own mercy, or to that which is evill for their merits, St. Austin. But now to answer the Objection, How then is he himselfe free from sin?
whither to that which is good for his own mercy, or to that which is evil for their merits, Saint Austin. But now to answer the Objection, How then is he himself free from since?
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Sinfull man is the false Clock, the false Dyall, the blotting Pen, the jarring instrument; God in his motion is the Poyse, the Sun, the Writer, the Musician;
Sinful man is the false Clock, the false Dial, the blotting Pen, the jarring Instrument; God in his motion is the Poise, the Sun, the Writer, the Musician;
now those actions are the same considered as naturall, which as morall differ extreamly, and God works uniformely in those actions which are naturally the same,
now those actions Are the same considered as natural, which as moral differ extremely, and God works uniformly in those actions which Are naturally the same,
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Instance, Adam eating the forbidden fruit, doth the same thing in naturall consideration, which he had done in eating the same, had it not been forbidden him;
Instance, Adam eating the forbidden fruit, does the same thing in natural consideration, which he had done in eating the same, had it not been forbidden him;
the weights move uniformely the true, and the false clock, &c. Another instance; suppose one man in heat of affection slay his adversary justly, another unjustly his friend;
the weights move uniformly the true, and the false clock, etc. another instance; suppose one man in heat of affection slay his adversary justly, Another unjustly his friend;
here is innatural consideration, one and the same action in both, the same exertion of naturall strength outwardly in the motion of the Arme, the same animosity inwardly stirred up in the motion of the will;
Here is innatural consideration, one and the same actium in both, the same exertion of natural strength outwardly in the motion of the Arm, the same animosity inwardly stirred up in the motion of the will;
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now it is plain by the issue, and by Scripture testimony, that the wisdom of God hath suggested the way for his finall glory, in mans finall state, such as supposeth the sinne of man, making way for that glory;
now it is plain by the issue, and by Scripture testimony, that the Wisdom of God hath suggested the Way for his final glory, in men final state, such as Supposeth the sin of man, making Way for that glory;
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Mans rule is the Law of God, man in sinning, though he fulfils Gods intention (for who hath resisted his will? the Jews in crucifying Christ, did whatsoever the hand and counsell of God had before determined to be done) which is not his rule;
men Rule is the Law of God, man in sinning, though he fulfils God's intention (for who hath resisted his will? the jews in crucifying christ, did whatsoever the hand and counsel of God had before determined to be done) which is not his Rule;
The third ground whereupon they will have the Doctrine of Predestination formerly asserted to charge God as the Author of sin, is, That unto Adam wa denyed that grace, without which it could not be,
The third ground whereupon they will have the Doctrine of Predestination formerly asserted to charge God as the Author of since, is, That unto Adam wa denied that grace, without which it could not be,
1. Adam was created in the Image of God, Gen. 1.26. that is [ whatsoever more is comprehended ] in righteousness and true holiness Ephe. 4.24. herein was that state of habituall righteousness, whereby he was able to do whatsoever good he should will to do:
1. Adam was created in the Image of God, Gen. 1.26. that is [ whatsoever more is comprehended ] in righteousness and true holiness Ephes 4.24. herein was that state of habitual righteousness, whereby he was able to do whatsoever good he should will to do:
it was not then with him, as it is now with the regenerate, Rom. 7.18. with whom to will is present, but how to perform that which is good they find not;
it was not then with him, as it is now with the regenerate, Rom. 7.18. with whom to will is present, but how to perform that which is good they find not;
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and had that grace been afforded him, he had stood, for it is a contradiction to say he had that grace, whereby he should not onely be able to stand, but should actually stand;
and had that grace been afforded him, he had stood, for it is a contradiction to say he had that grace, whereby he should not only be able to stand, but should actually stand;
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so much greater is that aid which is given by Jesus Christ our Lord, unto whom it seemes good to God to give it, that not onely we have that, without which we cannot persevere, although we should will;
so much greater is that aid which is given by jesus christ our Lord, unto whom it seems good to God to give it, that not only we have that, without which we cannot persevere, although we should will;
for there is in us by this grace of God, both in the receiving and holding with perseverance that which is good, not onely to be able to do that which we will,
for there is in us by this grace of God, both in the receiving and holding with perseverance that which is good, not only to be able to do that which we will,
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Again, To the first man, who in that goodnesse wherein he had been made upright, had received to be able not to sinne, to be able not to dye, to be able not to forsake that goodnesse;
Again, To the First man, who in that Goodness wherein he had been made upright, had received to be able not to sin, to be able not to die, to be able not to forsake that Goodness;
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3. It could not be that he should have that grace, whereby as to the event he might stand, as to his own fitnesse he had by his habituall righteousnesse a power of standing, he was habitually fitted for it;
3. It could not be that he should have that grace, whereby as to the event he might stand, as to his own fitness he had by his habitual righteousness a power of standing, he was habitually fitted for it;
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but that it might stand, as to the event, there must be further a vigorous influx from God, of light upon his mind, of holinesse upon his will actuating his habituall power;
but that it might stand, as to the event, there must be further a vigorous influx from God, of Light upon his mind, of holiness upon his will actuating his habitual power;
then by a little miserable Sophistry to be wiped out) of that unlucky opinion, which can be no otherwise supported then by despoiling God of his essentiall properties.
then by a little miserable Sophistry to be wiped out) of that unlucky opinion, which can be no otherwise supported then by despoiling God of his essential properties.
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If God had decreed that Adam should fall by his permission, (and in that decree of his own permission it was that he knew certainly that Adam should fall) then could it not be that Adam should have that grace whereby as to the event he might stand;
If God had decreed that Adam should fallen by his permission, (and in that Decree of his own permission it was that he knew Certainly that Adam should fallen) then could it not be that Adam should have that grace whereby as to the event he might stand;
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neither did he decree his glory only generally and indefinitely, that apprehension necessarily supposeth a defect in his wisdome for dictating distinctly and particularly the way of his glory,
neither did he Decree his glory only generally and indefinitely, that apprehension necessarily Supposeth a defect in his Wisdom for dictating distinctly and particularly the Way of his glory,
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3. That he decreed his owne glory comprehensively, to wit, all that glory in every particular which ariseth to him from the creature, this is cleare (to wave other Arguments) from the two former particulars,
3. That he decreed his own glory comprehensively, to wit, all that glory in every particular which arises to him from the creature, this is clear (to wave other Arguments) from the two former particulars,
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4. That glory of his in the final state of man being such as supposeth sinne, (for how shall some be saved in mercy, others in justice condemned without sin?) and particularly Adams fall,
4. That glory of his in the final state of man being such as Supposeth sin, (for how shall Some be saved in mercy, Others in Justice condemned without since?) and particularly Adams fallen,
herein is sinne, man transgresseth that law which he is commanded to observe, and for fulfilling whereof he had a power, Adam in himselfe, and we in him Object.
herein is sin, man Transgresseth that law which he is commanded to observe, and for fulfilling whereof he had a power, Adam in himself, and we in him Object.
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By what right doth God condemne may for sinning, when he hath first decreed, and then his dispensation towards man is according, that he shall not have that grace without which it cannot otherwise come to passe but he shall sin?
By what right does God condemn may for sinning, when he hath First decreed, and then his Dispensation towards man is according, that he shall not have that grace without which it cannot otherwise come to pass but he shall sin?
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but if thou shalt goe on in asking, but why would he? Thou now seekest something greater and higher then the wil of God, which cannot be found Augustin.
but if thou shalt go on in asking, but why would he? Thou now Seekest something greater and higher then the will of God, which cannot be found Augustin.
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here let me make the challenge to thee, which sometimes learned Bradwardine, that great Asserter of the cause of God, against thy fore-father Pelagius made to the prond Philosoper deriding Christians,
Here let me make the challenge to thee, which sometime learned Bradwardine, that great Asserter of the cause of God, against thy forefather Pelagius made to the prond Philosopher deriding Christians,
Tell me thou Philosopher (saith he) what it is that thou knowest thoroughly? not theleast mote in the Sun beames, nor the least grain of dust of the earth,
Tell me thou Philosopher (Says he) what it is that thou Knowest thoroughly? not theleast mote in the Sun beams, nor the least grain of dust of the earth,
and spheres containing and contained, as likewise crossing one another; numberlesse lightsome Pyramids likewise, and Pyramids visuall, and those very different one from another;
and spheres containing and contained, as likewise crossing one Another; numberless lightsome Pyramids likewise, and Pyramids visual, and those very different one from Another;
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numberless likewise lightsome and visuall beames incident, reflex, refract, in which are contained infinite cenclusions, Geometrical, Arithmeticall, and perspective;
numberless likewise lightsome and visual beams incident, reflex, refract, in which Are contained infinite cenclusions, Geometrical, Arithmetical, and perspective;
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and who can fully know all these? In the same place he argues, how much lesse can thy finite little soule comprehend the great God, who is every way infinite? Nay, blush thou Philosopher,
and who can Fully know all these? In the same place he argues, how much less can thy finite little soul comprehend the great God, who is every Way infinite? Nay, blush thou Philosopher,
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and be ashamed to own so small a God, as that thou so small, by thy minde so small, shouldest search him out quite through, should'st ransack all his secrets, should have a comprehensive knowledge of him. Thus he.
and be ashamed to own so small a God, as that thou so small, by thy mind so small, Shouldst search him out quite through, Shouldst ransack all his secrets, should have a comprehensive knowledge of him. Thus he.
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Canst thou comprehend by reason all the mysteries of faith? what? that of the three persons in the one God-head? the generation of the Son? the procession of the spirit? what of thy saviours Incarnation? the distinction of the two natures united into one person? As for those, who,
Canst thou comprehend by reason all the Mysteres of faith? what? that of the three Persons in the one Godhead? the generation of the Son? the procession of the Spirit? what of thy Saviors Incarnation? the distinction of the two nature's united into one person? As for those, who,
Serm. 20. let us therefore 〈 ◊ 〉 beare him who saith, Nay but O man who art thou? thou askest a reason, a will tremble at the depth: thou arguest, I will wonder: dispute thou, i'le beleeve;
Sermon 20. let us Therefore 〈 ◊ 〉 bear him who Says, Nay but Oh man who art thou? thou askest a reason, a will tremble At the depth: thou arguest, I will wonder: dispute thou, I'll believe;
though the fore-sight of sin be not before his decree for sin, and destruction: yet his decree appoints that sin shall be before destruction, and destruction shall be for, and by sinne. 2. To refute the Objection.
though the foresight of since be not before his Decree for since, and destruction: yet his Decree appoints that since shall be before destruction, and destruction shall be for, and by sin. 2. To refute the Objection.
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1. Must they not acknowledge that by Gods permission man sins? that by Gods appointment the sin of one man hath cast the whole world into a state of condemnation? that in the issue, the greatest part of man-kind is destroy'd? that sometime the whole world was given up to raigning sin,
1. Must they not acknowledge that by God's permission man Sins? that by God's appointment the since of one man hath cast the Whole world into a state of condemnation? that in the issue, the greatest part of mankind is destroyed? that sometime the Whole world was given up to reigning since,
and perished generally in their 〈 ◊ 〉 eight persons excepted? that for many ages the Lord suffered all Nations to walk in the wa•es of their owne hearts, without God, without hope in the world? that to this day he 〈 ◊ 〉 many Nations to perish without he knowledge of Christ, there being no other name amongst men whereby salvation is had? that many to whom the Gospel is sent, are hardned by it? when as yet it was in the power of the Almighty to have prevented all this,
and perished generally in their 〈 ◊ 〉 eight Persons excepted? that for many ages the Lord suffered all nations to walk in the wa•es of their own hearts, without God, without hope in the world? that to this day he 〈 ◊ 〉 many nations to perish without he knowledge of christ, there being no other name among men whereby salvation is had? that many to whom the Gospel is sent, Are hardened by it? when as yet it was in the power of the Almighty to have prevented all this,
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Now if Gods dominion over his Creature, doth not absolve him of tryal at the Bar of natures Law in the Creature (as this objection would bear in hand) how will they avoid this charge of cruelty against him granting what they must grant? would 〈 ◊ 〉 not be cruelty in the Creature,
Now if God's dominion over his Creature, does not absolve him of trial At the Bar of nature's Law in the Creature (as this objection would bear in hand) how will they avoid this charge of cruelty against him granting what they must grant? would 〈 ◊ 〉 not be cruelty in the Creature,
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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,
but God must be the Author of it, whither he will it or not (if we can imagine that God permits since beside his will) for it is since in man to permit Another to since,
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,
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,
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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;
and their young ones? it is true we Are his offspring, or of his kind, Act. 17.29. inasmuch as we have our life and being in him, and were created in his image;
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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;
now for them let the Whole world perish, not one of them shall miscarry, Rom. 4.16. John 8.35. John 11.52. 2 Tim. 2.19. Isaiah 53.10. 3. Their own objection falls in full weight upon their own Heads, who teach that ruinous Doctrine of final apostasy;
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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.
that they who Are truly the children of God, having embraced his Covenant by true faith, may yet fallen from the state of life totally and finally, and so perish for ever.
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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;
and therein we have discovered how inconsistent it is with the nature and happiness 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;
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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,
these Are only to the Elect, Ephes 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,
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:
Let us Here only give Some special 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, Ephes 1.4. 2 Thebes 2.13. The Obedience of christ fulfilling the will of God in performing the great work of men Redemption, was decreed, 1 Pet. 1.20. Hebrew 10.7. for evil 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.
The crucifying christ by the jews and Romans was decreed Acts. 4.27. Absoloms Incest was decreed, as is manifest in that it was foretold 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,
and generally whatsoever was foretold, as that which should Certainly come to pass, and not conditionally (as Nineveh his destruction) must needs be decreed,
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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,
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 Jews,
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as the fire burns necessarily, so hath he likewise fitted voluntary, and contigent causes to work voluntarily (that is freely) and contingently. Object.
as the fire burns necessarily, so hath he likewise fitted voluntary, and contigent Causes to work voluntarily (that is freely) and contingently. Object.
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yet not necessarily, that is by necessary operation, but on the contrary, if it depend upon a free and contingent cause, it must of necessity come to pass, freely and contingently, here is onely a necessity of the event, not of the manner of production,
yet not necessarily, that is by necessary operation, but on the contrary, if it depend upon a free and contingent cause, it must of necessity come to pass, freely and contingently, Here is only a necessity of the event, not of the manner of production,
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Instance, 1. In the actions of God, he creates the world freely, it was in his liberty whether he would create a world or no, whether this world or no;
Instance, 1. In the actions of God, he creates the world freely, it was in his liberty whither he would create a world or no, whither this world or no;
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when Christ was crucified, his legs were not broken, that the Scripture might be fulfilled which had formerly affirmed, that not a bone of him should be broken, God having so determined as by his Word was declared, it could not be that they should be broken,
when christ was Crucified, his legs were not broken, that the Scripture might be fulfilled which had formerly affirmed, that not a bone of him should be broken, God having so determined as by his Word was declared, it could not be that they should be broken,
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Another instance, whether in the actions of God or the creature, what is done, must of necessity be done, it is impossible that a thing should be done, and not done at once;
another instance, whither in the actions of God or the creature, what is done, must of necessity be done, it is impossible that a thing should be done, and not done At once;
yet if there be any free or contingent act in the world, which is granted on all hands, liberty and contingency must be granted to stand with that necessity.
yet if there be any free or contingent act in the world, which is granted on all hands, liberty and contingency must be granted to stand with that necessity.
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Natural agents are necessary causes, as fire, the Sun, they worke necessarily, the fire in burning, the Sun in shining, producing alwayes the same action for kind, heating, inlightning, working to the utmost of their power, therefore their effects are necessary.
Natural agents Are necessary Causes, as fire, the Sun, they work necessarily, the fire in burning, the Sun in shining, producing always the same actium for kind, heating, enlightening, working to the utmost of their power, Therefore their effects Are necessary.
where the wil in its operation doth what it likes in the light, and upon the sentence of the practical understanding, there are two acts of the will, to will and to nill, to chuse, to refuse:
where the will in its operation does what it likes in the Light, and upon the sentence of the practical understanding, there Are two acts of the will, to will and to nill, to choose, to refuse:
was there an impression of liking upon it contrary to what is, yet though it have this opposite power at the same time, it hath not a power to produce opposite acts at the same time, it being impossible that a prevailing liking,
was there an impression of liking upon it contrary to what is, yet though it have this opposite power At the same time, it hath not a power to produce opposite acts At the same time, it being impossible that a prevailing liking,
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and disliking of the same thing should stand together at once. 2. That it act in the light and upon the sentence of the practicall understanding, that is, the understanding as it shewes and determines wherein is our happinesse or good for the present most desirable,
and disliking of the same thing should stand together At once. 2. That it act in the Light and upon the sentence of the practical understanding, that is, the understanding as it shows and determines wherein is our happiness or good for the present most desirable,
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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,
natural Agents without either apprehension or choice, or any shadow of either; sensitive Agents have only the Light of sense according to which they like or dislike,
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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.
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, Angel, or man. Object.
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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,
On the other hand, the devil, the damned, the hardened, we may add all the unregenerate, can only will that which is evil yet in all these the will is free, (naturally free,
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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;
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;
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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;
and so moving it, as in the virtue, and by the efficacy of his motion it does whatsoever it likes in the Light of the understanding, with a power to the contrary if it should like;
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;
as liking more vehemently what it does, but still in the Light of the understanding. These Are the main Objections, where the Answers to these shall satisfy;
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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.
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.
The verb derived rather from NONLATINALPHABET Callus then from NONLATINALPHABET Caecus: & what if it signifie (when blindnesse) most properly that kind of blindness which is by thick filmes and hard scales over the eye?
The verb derived rather from Callus then from Caecus: & what if it signify (when blindness) most properly that kind of blindness which is by thick films and hard scales over the eye?
The word translated fore-ordained is NONLATINALPHABET foreknown, 1 Pet. 1.20. Whence it is clear that fore-knowledge in Scripture language is not a meere prescience, but points out the decree of God; for who can think that God foresaw in the humane nature of Christ any thing antecedent to his decree, whereby he was moved to unite it personally to the Son; so as in the divine person of the Son should subsist?
The word translated foreordained is foreknown, 1 Pet. 1.20. Whence it is clear that foreknowledge in Scripture language is not a mere prescience, but points out the Decree of God; for who can think that God foresaw in the humane nature of christ any thing antecedent to his Decree, whereby he was moved to unite it personally to the Son; so as in the divine person of the Son should subsist?
