Certain Sermons, Sermon 1

Certain Sermons · Sermon 1

p. 1A SERMON, WHEREIN IS OPENED THE MANNER OF Gods decree concerning Election and Reprobation.

1. THESS. 5.9.

For God hath not appointed vsus vntounto wrath, but to the obtaining of ſaluation by the meanes of our Lord Ieſus Chriſt.

IN the three firſt verſes of this Chapter the Apoſtle continueth in the argument of the laſt iudgement, which hee had propounded in the latter end of the former: wherein he ſignifieth vntounto the Theſſalonians, that the time of the ſecond comming of Chriſt ſhould bee ſudden and vnknowne vntounto all, eſpecially vntounto the wicked, whom it ſhall ouertake vnawares and vnprouided. Which thing he declareth by the example of the theefe, who vponupon the night, when men leaſt thinke of it, breaketh vp p. 2another mans houſe: and of the woman with childe, whoſe trauell comes vponupon her vnexpected. In the 4. and 5. verſes hee comforteth them againſt the terror of this ſudden comming of the Lord, intimating vntounto them that there was no cauſe why they ſhould greatly ſtand in feare of it, conſidering they were not in darkneſſe and ignorance, but enlightened with the knowledge of the truth, and therefore were not the children of the darkneſſe and of the night, but of the light and of the day: whereupon in the 6.7. and 8. verſes hee diſſwadeth them from ſecuritie, and perſwadeth them vntounto vigilancie and ſobrietie; And leſt the enemie by his ſubtiltie ſhould at any time circumuent them, hee willeth them alwaies to bee in a readines, furniſhed, prepared and apparelled with the ſpirituall armour of Chriſtian ſouldiers, viz, faith, louelove, and hope. This exhortation (that it might take the better place) he enforceth it by a reaſon taken from the end, whereunto the Theſſalonians in the decree and counſell of God were appointed, to wit, eternall happineſſe, the which is propounded in a diſcreet axiome on this manner: God hath not p. 3appointed vsus vntounto wrath, &c.

The words in themſelues containe a deſcription of the decree of Gods election. Firſt from the Author, that is, God. Secondly from the obiect, that is, Paul and the elect Theſſalolonians. Thirdly from the nature, that is, an appointment or ordaining of them to the obtaining of ſaluation. Fourthly, from the principall meanes of execution, that is, the mediation of Ieſus Chriſt. Laſtly, it is amplified by the contrarie, that is, the decree of Reprobation, which is alſo deſcribed to be the appointment of ſome vntounto wrath.

Touching the meaning of the words, they are very plaine, I ſhall not neede to ſpend much time in the vnfolding of them. For whereas the Apoſtle ſaith that God hath not appointed, the meaning is, God in his eternall and vnchangeable counſell and decree hath not appointed to manifeſt and declare his wrath (for ſo by a metonimie of the ſubiect (I take it) wee are to expound the words) in our iuſt and deſerued condemnation, but to make knowne the riches of his mercies in our free and gracious ſaluation, and that by the meanes and p. 4for the merit of Ieſus Chriſt. This is the ſimple meaning of the words. Only one doubt may be here made, how the Apoſtle came to the knowledge of this decree, eſpecially touching the Theſſalonians: but the anſwer is readie; that hee ſpeaketh of them according to the iudgement of charity, and not of certainty, the reaſon hereof is plaine, becauſe diuers of the Theſſalonians afterward fell wholly away from the faith and religion of Chriſt they did profeſſe: ſo that in the end they ceaſed to be a Church.

Now then that we ſee in ſome part the order and meaning of the words, let vsus in the next place come to the vſe of doctrine and edification which they doe naturally affoord.

The firſt doctrine is generall out of the whole text, to wit, that there is a difference and diſiunction of men in the decree and counſell of God, ſome …, ſome reprobate, ſome appointed to ſaluation, ſome vntounto wrath: this point is cleere and euident out of this text, though there were no other ſcripture to confirme the ſame; where the Apoſtle ſorts all men into two orders or rankes, ſome whereof are appointed vntounto wrath, out of which p. 5number hee exempts himſelfe and the elect Theſſalonians; and ſome to the attaining of ſaluation, in which number hee rangeth himſelfe with them. And leſt any man ſhould doubt of the ſignification of the word foreign, and of the ſenſe of it in this place, let him reade Iohn 15.16. and Acts 13.47. where the ſame word is vſed in the ſame ſignification. But for the fuller and more ſufficient confirmation of this point, compare the 2. Tim. 2.19. with Matth. 7.23. where it is affirmed of ſome, The Lord knowes who are his: which is the ſeale of their Election, and of others our Sauiour Chriſt ſhall pronounce at the day of iudgement, I neuer knew you, that is, acknowledged you for mine. Rom. 9.22. there are veſſels of merciemercy prepared vntounto glorie, and veſſels of wrath fitted to deſtruction. 2. Tim. 2.20. there bee veſſels of honour, and veſſels of diſhonour. Examples alſo heereof are propounded in Iacob and Eſan, Rom. 9.13. Iacob hauehave I loued, that is, purpoſed to louelove with an eternall louelove, but Eſau hauehave I hated, that is, purpoſed to hate with an eternall hatred.

But againſt this cleere and receiued expoſition many exceptions are p. 6made. Firſt it is alleaged that by Iacob and Eſau wee are not to vnderſtand their particular perſons, but their poſteritie, viz. two natiōs which deſcended from them of the Iſraelites and Idumeans, for ſo the diuine oracle anſwereth Rebecca. Geneſis 25.33. Two nations are in thy wombe, and the elder ſhall ſerue the younger: which thing was neuer accompliſhed in the daies of Iacob and Eſau, but rather of the twaine Iacob was in feare and ſubiection to Eſau, then contrariwiſe. But the text will not tolerate this expoſition, for it is abſurd to ſay that two nations were conceiued at once, and did ſtriue together in the wombe of Rebecca, vnleſſe we conſider them as they were comprehended vnderunder their heads, to wit, the perſons of Iacob and Eſau. And whereas it is replied that Eſau in perſon was neuer ſeruant vntounto Iacob, the anſwere is eaſie, that Iacobs preeminence and priuiledges were not ſo much in temporall as in ſpirituall things, and therefore proportionally Eſau was debaſed to the condition of a ſeruant in reſpect of his younger brother, not ſo much in his outward eſtate, as in regard of the couenant made with his p. 7anceſtors, from which hee was iuſtlie for his prophanenes and vnthankfulnes debarred. Againe, though it were granted that by Iacob and Eſau two nations and not two perſons were vnderſtood, yet all comes to one head: for the receiuing of the nation of the Iſraelites into the couenant, and the excluding of the Edomites, both deſcending of Iacob and Eſau, ſeeme as well to proue Gods eternall Election and Reprobation, as the receiuing and reiecting of particular men.

Secondly, others alleage and ſay, that by louelove and hatred we are not to vnderſtand the eternal decree of God in Election and Reprobation, but temporall bleſſings, wherein Iacob was preferred before Eſau, eſpecially that to him and his poſteritie was vouchſafed the right and poſſeſſion of the land of Canaan, which was denied to his elder brother. Anſw. If this were the meaning of the text, then the Apoſtle ſhould bee accuſed of vnskilfulnes, in alleaging theſe examples to proue the reiection of the Iewes from the Couenant, and indeed they ſhould bee altogether impertinent: for though it were granted p. 8there were a difference betweene man and man in reſpect of earthlie bleſſings, yet hereof it followeth not that there ſhould bee the ſame difference in things concerning the kingdome of heauen. Againe, the land of Canaan was not onelyonly an earthly inheritance (we are not ſo carnally to conceiue of it) but a pledge and figure to our forefathers of a farre better inheritance in heauen: and therefore the excluding of Eſau from the land of Canaan, was a ſigne that hee was excluded from the couenant of grace and the right of eternall life.

Laſtly, it is obiected that to admit this expoſition makes Iſmael and Eſau damned perſons, which is a hard cenſure. Anſw. It is the ſafeſt to leane ſecret iudgements touching particucular perſons vntounto God: but whatſoeuer their ſtate is before God, the Apoſtle hath fitly in their two perſons both deſcending from Abraham, and both circumciſed, ſet forth examples of ſuch as for all their outward prerogatiues are indeed barred from the couenant of life euerlaſting before God. Againe, the oppoſition made by Paul requires that the contrarie to that which is ſpoken of Iſ… and p. 9Iacob, ſhould bee affirmed of Iſmael and Eſau. Neither is there a word in Scriptures which argues in them any diſpoſition of men ordained to eternall life: Iſmael is noted with the brand of a mocker, and Eſau of a prophane perſon. And leſt any man ſhould think, that this doctrine is deſtitute of the teſtimony of the Church and of men, I referre them to Auguſtine in his booke de ciuit. Dei, lib. 15. cap. 1. and to his Enchirid. ad Lauren. cap. 100. and to Thom. part. 1. qu. 23. art. 1. I may not waſte the time in reciting the teſtimonies at large. And thus much of the generall doctrine, the vſe followeth which is two-fold, partly in confutation of error, partly in inſtruction vntounto godlineſſe.

Touching confutation it ſerueth firſt of all to ouerthrow the error of ſome Diuines, that terme themſelues Lutherans, and Imitators of Caſtellio, who hold and teach, and in their writings publiſh and maintaine that God for his part hath caſt lots of no man, but hath willed and decreed to ſaue all and eueryevery particular man without exception of any, ſo be it they wil beleeue. But this confuſed and vniuerſall decree falleth to the ground, if p. 10God hath ſorted and diſtinguiſhed men in his eternall counſell, as wee hauehave before demonſtratiuely proued out of Scriptures. But that the truth in this point may bee more euident, and error more manifeſtly detected, againſt this indiſtinct and generall decree many reaſons may bee alleaged.

Firſt, ſauing grace is not giuen to all, as faith, hope, louelove, repentance, perſeuerance, which are the meanes of ſaluation, therefore all are not elected to eternall life: the ground of this reaſon is infallible, to wit, whoſoeuer are ordained to the end are ordained to the meanes, which properly and directly ſerue to the accompliſhing of the ſame end: ſo much the word predeſtination in Latin ſignifieth, viz. the appointing of ſuch an end, which is not but by ſet and appointed meanes thereunto ſubordinate, as by certaine ſteps and degrees, atchieued. And Paul, Rom. 8.30. hath ſo linked and knit theſe things together, that it is impoſſible to ſeuer thē, but it muſt needs be that whoſoeuer are predeſtinate, they are alſo called, iuſtified, and ſhall be glorified. But it will be replied, that ſufficiencie of ſauing p. 11grace is giuen to all, though it be not effectual in all, & that through the default of the receiuers. Anſw. This diſtinctiō in the matter of grace is frinolous and abſurd, whatſoeuer Bellarmine or any other can ſay to the contrary. The reaſon hereof is plaine: for y^t grace be ſufficient vntounto ſaluatiō fiue things are required. Firſt, the collating or donation of grace. Secondly, power and abilitie to receiue the grace giuen, which is done by another grace. Thirdly, the retaining or keeping of y^e grace receiued. Fourthly, the vſing of the grace receiued and kept. Fifthly, the perſeuerance in it, or the conſtant keeping and vſing of the grace giuen and receiued, whereof if any bee wanting, it is not ſufficient, if all be there it muſt needs be effectuall, vnleſſe we will ſay, that he that continueth to the end in faith and obedience ſhall not bee ſaued, contrary to the expreſſe text of ſcripture. Againe, theſe are ſo coupled and combined together, that whoſoeuer hath the firſt grace truly and indeed, hee muſt needes hauehave the ſecond, to wit, perſeuerance, otherwiſe hee hath not true ſauing grace, but a ſhadow of it, the perſeuerance being a part of p. 12the truth of grace, 1. Ioh. 2.19. ſo as men liuing in the Church, are then knowne to be counterfeits and hypocrites when they doe not perſeuere. And if perſeuerance doth not alwaies accompanie true ſauing grace, what will be the difference and preferment of the ſtate of Redemption, before the ſtate of Creation? Adam before the fall in his innocencie had indeede to can that he would, but hee had not to will that he could, but whoſoeuer are in Chriſt, as all are that hauehave receiued ſauing grace, they hauehave in ſome meaſure both poſſe & velle, ſo as it is impoſſible they ſhould either totally fall, or finally periſh. Mans ſaluation being put into his owne hands, was loſt becauſe hee was not confirmed with new grace in the act of temptation, but being now committed to the cuſtodie of Chriſt it is ſafe & ſure, he hauing ouercome Satan and al the powers of hell, by ſubtiltie and violence whereof it might hauehave bin endangered.

To make this plaine by a familiar compariſon vſed by **Loc. com. pag. 464.Peter Martyr. Suppoſe there were a great weight of timber or ſtone to be moued, if a man ſhall put to ſo much force as is ſufficient, p. 13that is, ſo much as may preuaile againſt the greatnes of the mole, motion muſt neceſſarily follow: in like manner, God being to moue the ſtonie and wicked hearts of men, if hee ſhall of his merciemercy infuſe but ſo much grace as is ſufficient, that is, ſo much as will counteruaile the hardnes and prauitie of them, it cannot be auoided but they muſt bee moued and mollified, and that not by any violēt compulſion, but by a moſt effectuall perſwaſion.

As for the diſtinction of ſufficiencie and efficacie, and the difference in **An example of the naturall agent. The Sunne hath ſufficiencie to enlighten all men, but not efficacie in the blinde.naturall and voluntarie agents, it is to bee acknowledged, and hath his place in things wherein man by nature hath power and freedome of will to doe or not to doe: for example, to talke, to goe, to ſit, or to vſe any like poſition of the body, a man may hauehave the ſufficiencie, that is, foreign, and yet not the efficacie, that is, foreign: and why? becauſe hee will not, and hee hath power to ſtay the action of the **Motiue.naturall facultie; but in matters concerning the kingdom of God the caſe is farre otherwiſe: for whoſoeuer hath ſufficient grace, by it his will is ſo corrected and rectified, that p. 14he effectually willeth his owne ſaluation. And for men to imagine that a man doth repell true ſufficient grace though in neuer ſo ſmall meaſure, it is to make man **Verum eſt nos fruſtra velle niſi Deus miſereatur: at quis dixerit deum fruſtra miſereri ſi nos nolimus.ſtronger then God. Neither doth the place, Acts 7.51. any whit at al patronage this error, where Stephen vpbraideth the ſtiffe-necked. Iewes with this, that they had alwaies reſiſted the holy Ghoſt, for he ſpeaketh not of the inward powerfull worke of the holy Ghoſt in the conſcience; but of his outward voyce in the externall miniſterie of the word, Nor that other place, Matth. 23.37. I would, but ye would not: for there our Sauiour Chriſt ſpeaketh not as hee was God equall with his Father, for then who could hauehave reſiſted his wil? but as man, or rather as miniſter of Circumciſion, as the Apoſtle termeth him, Rom. 15.8. whoſe office was to will and procure by all meanes the ſaluation of men, that herein alſo hee might be an example to the Miniſters of the new Teſtament, who were to ſucceed him, whoſe dutie and care is alſo to will and to further the ſaluation of all. But notwithſtanding all this, it is thought by ſome both Papiſts and Proteſtants Diuines, that ſauing p. 15grace may bee giuen to the reprobate, and to credit and authorize this opinion, it is fathered vponupon Auguſtine, and affirmed to be his iudgement; and to this end two places are alleaged, one out of the 8. chapter de corrupt. & gratia: the other out of the 13. chapter of the ſame booke. Anſ. Albeit as our late learned Reader anſwered vntounto Duraeus: Malo tecum de poſſeſſione ſcripturarū, quam patrum contendere: yet ſomewhat I hauehave thought good to ſay, both to deliuer Auguſtine from ſuſpition of this error, and alſo for the fuller manifeſtation of the truth in this point. Concerning the firſt place: Mirandum, multum que mirandum, &c. in effect thus much. It is greatly to bee wondred at, that certaine ſonnes of God, whom hee hath regenerated in Chriſt, and to whom hee hath giuen faith, hope, louelove, &c. ſhould notwithſtanding fall away and in the end periſh. Anſ. This needs not to trouble any man, that wil but peruſe the chapter following, wherein Auguſtine doth ſufficiently expound his meaning. In the beginning of the chapter hee diſtinguiſheth of the ſonnes of God: ſome are ſonnes of God vntounto p. 16God, or before God, that is, truly and indeed; and ſome are ſonnes of God vntounto men, or in mans iudgement, that is, counterfeit ſonnes, which, as hee ſaith afterward, whē they were ſons, were no ſonnes, that is, as himſelf expoundeth, euen then when they were ſub nomine & profeſſione filiorum Dei, were no ſonnes of God indeed. And looke how they are called ſonnes, ſo in the ſame ſenſe they are ſaid to bee regenerate, and to hauehave faith, hope and louelove, viz. in the iudgement of men, and quoad praeſentem iuſtitiam, as he alſo noteth. But Bellarmine finding no ſure hold in this place, very cunningly paſſeth it ouer, leſt by occaſion of it a man being led to the 9. chapter ſhould ſee Auguſtins meaning more fully, and ſo be able to anſwere them both, and therefore in his 3. Tome, 3. booke, de Iuſtif. cap. 14. he alleageth the latter, wherein there ſeemeth to be more colour & probabilitie, then in the former. The effect of it is this: Credendum, &c. We are to beleeue that certaine ſonnes of perdition, which begin to liue in the faith which worketh by louelove, ſhall notwithſtanding before they goe out of this life wholly fall away and periſh. p. 17Anſw. The meaning of Auguſtine is this, that reprobates liuing in the Church may hauehave certaine beginnings and degrees vntounto iuſtifying faith, as knowledge of the Goſpell and aſſent thereunto, yea and a confuſed perſwaſion that many hereby are iuſtified and ſhall bee ſaued, and falſely alſo perſwade themſelues of their own ſaluation, whereupon they ioy and take pleaſure in their knowledge and profeſſion, and are zealous for the Lord of Hoaſts as Iehu was, and doe reuerence the Miniſters as Herod did Iohn Baptiſt, and diſlike prophane perſons, and ſuch as are contemners of the word, and diſordered in their liues, and yet for all that are not ſound at the heart, the word of God hauing no thorow rooting in them, but (like vntounto the ſtony ground wherein the ſeede, for want of ſufficient rooting, at the heate of the Sun is parched and withered away) in the time of temptation they wholly fall away. And that Auguſtine neuer meant that true ſauing faith could euer faile, and therefore could neuer befall the reprobate, it is manifeſt out of his 106. Tract vponupon Iohn: where, vponupon the 17. chapt. verſe 8. Et cognouerurt p. 18vere & crediderunt, hee hath theſe words: Crediderunt (ſaith hee) ſubaudiendum vere, quomodo credendum eſt: id eſt, inconcuſſe, firme, ſtabiliter, fortiter, non iam in propria redituri, & Chriſtum relicturi. Now then if by Auguſtins iudgement true faith whereſoeuer it bee, is perpetuall, then it followeth that it cannot bee communicated vntounto the reprobate, for thē alſo it ſhould remaine with them for euer, and aduance them to eternal life. But whatſoeuer Auguſtins iudgment was, he was but a man, no Prophet nor Apoſtle, and therefore not priuiledged from errour, touching whom, though euer to be reuerenced in the Church, we may ſay as himſelf ſaid of Cyprian, when as the Donatiſts alleaged his authoritie againſt him: Whatſoeuer (ſaith Auguſtine) Cyprian hath ſaid agreeable to Scriptures, I receiue it with his cōmendation, Quicquid non congruit, cum eius pace, respuo. Let vsus therefore come to the Scriptures, one ſentence whereof ought to be of greater price and value with vsus, and with greater reuerence and admiration to be receiued of vsus, then tenne thouſand ſentences of humane writings, out of which the p. 19euidence of this point may moſt certainly be concluded. Acts 13.48. So many as were ordained to eternall life beleeued. Where the reſtraint is to be obſerued, the Apoſtle doth not make faith common to all, but to the elect onelyonly, excluding (as it is manifeſt to any indifferent reader) all others which were not ordained to life. And leſt any man might doubt of the equality & reciprocation of the members, that is, faith and election, let him reade Tit. 1.1. where the Apoſtle ſpeaketh of a faith proper to the elect, which the article plainly declareth, put there for diſtinction ſake; noting that there is a faith indeed in reprobates, to wit, a temporarie, or hiſtoricall faith, but not the faith of the elect, viz. ſauing and iuſtifying faith, the which whoſoeuer hath, hath preſently eternall life, Ioh. 3.36. not only in a blind and coniecturall hope, as the Papiſts ſay, but in a certaine and infallible perſwaſion grounded vponupon the word and promiſe of God, and in ſuch a hope as diſappointeth not, neither maketh aſhamed, neither that only but in preſent poſſeſſion, if wee regard the beginnings of it: for there are three degrees of eternall life; the p. 20firſt is in this life, in faith and regeneration; the ſecond in the end of this life in the totall aboliſhment of ſinne, which is the accompliſhment of mortification; the third is after this life, at the reſurrection in the fulnes of glory, wherewith both ſoule and bodie ſhall bee repleniſhed for euer: wherfore the firſt degree or entrance into this life is made ſo ſoone as a man beginneth to beleeue. Further, in the ſame chapter, verſ. 18. hee that beleeueth (ſaith our Sauiour Chriſt) is not condemned, neither euer ſhall be, as it appeareth, Ioh. 5.24. but hath alreadie paſſed from death vntounto life: and Rom. 8.1. There is no condemnation to them that by faith are ingrafted into Chriſt: & leſt any ſhould doubt of their perſeuerance, hee addeth by way of deſcription, that they are ſuch as walke not according to the fleſh, but according to the ſpirit.

Further, that true faith is an infallible note of election, it is manifeſt, 2. Tim. 2.21. whoſoeuer purgeth himſelfe from theſe hee ſhall be a veſſell vntounto honour. Whence I reaſon thus: **The ſyllogiſme at large may thus be framed: If ſanctificatiō be a ſure mark of election, thē ſaith is ſo, becauſe ſanctification is an inſeparable fruit of faith: But ſanctification is a ſure marke of election: Therefore, &c.Sanctification is a ſure marke of election; now ſanctification is a fruit of p. 21faith, for that alone purifieth the hart, Acts 15. Ergo. And indeede Ioh. 14.16.17. our Sauiour Chriſt denieth that the world, that is, reprobates, can receiue the ſpirit of regeneration, which is the comforter and leader into all truth: and Paul, 2. Cor. 13.5. excepteth the reprobates from the number of ſuch as hauehave Ieſus Chriſt dwelling in their hearts by faith. By al which it is more then manifeſt that true ſauing grace is neuer communicated to the reprobate.

Laſtly, if this doctrine might ſtand, three notable abſurdities in Diuinitie would neceſſarilie follow vponupon it. Firſt, that reprobates in their perſons and actions ſhall ſometimes pleaſe God, viz. when they hauehave faith, and worke from faith; for faith is that, that makes both perſon and action acceptable to God: but how can this ſtand with that of our Sauiour Chriſt? Matth. 7.23. who ſhall pronounce at the day of iudgement of them that were otherwiſe adorned with moſt rare and ſingular gifts and graces of God; I neuer knew you, at no time I approued you either in your perſons or works, I neuer acknowledged you for mine: which hee would not, neither p. 22could ſay, if euer they had been indued with true faith, for at that time at the leaſt he muſt needes hauehave acknowledged them to be his.

Secondly, the certaintie of ſaluation falleth flat to the ground, for the which wee contend ſo much with the Papiſts, for what other foreign or medium is there, wherby to perſwade the conſcience of the certaintie of election beſides faith; which if it be a common grace to the reprobate with the Elect, then no certitudo fidei, for a man may beleeue the pardon of a ſin, and yet for all that be a reprobate.

Thirdly, the very reprobate ones ſhall be true members of Chriſt, and of the Catholike Church, which is meere Poperie, and the thing that Bellarmine and the Papiſts labour to eſtabliſh.

Secondly, the very word Election ouerturneth this deuice of an vniuerſall decree, for in eueryevery choice there is a taking of ſome, and a refuſall of other ſome, and he that electeth cannot be ſaid to take all but ſome only. Obiect. To elect, is to louelove: but God loueth all his creatures, and therefore chuſeth all. Anſw. To elect is not to louelove, but to deſtinate and appoint to p. 23an eternall louelove. Againe, God loues not all with an equall louelove, hee is ſaid to louelove all in that hee willeth good vntounto all, but not the good of eternall life. Thus Thomas anſwereth, part. 1. qu. 23. art. 3.

Thirdly, wee ſee by the euent that all come not to eternall life, but ſome only; how then can we imagine that the finall eſtate of a man in ſaluation and damnation ſhould come to paſſe without the decree of God? Ioh. 17.2.11. our Sauiour Chriſt giueth eternall life to them alone that were giuen him of the Father, that is, thoſe that were elected: now if all had bin elected, why did he not ſpeake generally, that he gaue eternall life to all, but reſtraineth it to thoſe that were giuen him of the Father. But here exception will be made; though Gods decree bee vniuerſall, yet conceiued with a condition, which when men doe not obſerue, no maruell though they miſcarrie and come not to eternall life. Anſw. This conditionall decree is a fooliſh dreame of mans braine, and carrieth with it many groſſe abſurdities. Firſt, the Scripture hath not ſpoken a word of it, but whenſoeuer it mentioneth the decree, p. 24it ſimply and categorically propoundeth it, as Rom. 9 and Ephe. 1.4. He hath choſen vsus before the foundation of the world. It will be replied, the Goſpell is propounded with condition, and that is nothing elſe but Gods predeſtination reuealed. Anſ. Albeit I confeſſe that the Goſpell doth in ſome part reueale the decree of God, yet it followeth not, that it is to bee confounded with it; and that they are things diſtinct one from an other may appeare by theſe differences.

Firſt, predeſtination being as it is commonly vſed in Scriptures, and in the writings of Diuines referred to the Elect, is that wherein God determineth what he will doe touching vsus or in vsus, and hereupon the definition of Auguſtine is commonly receiued. It is the preparation of the bleſſing of God, wherby they are deliuered, that are deliuered: But the Goſpell is that wherein hee determineth by dutie what we are to doe vntounto him.

Secondly, in predeſtination hee defineth both the materiall and formall number (as the Schoolemen ſpeake) that is, who and how many they are that ſhall be ſaued, which number can p. 25neither be augmented, diminiſhed, or altered: whereupon our Sauiour Chriſt, Iohn 13.18. I know (ſaith hee) whom I hauehave choſen. In the Goſpell he deſcribeth them by their qualities wherewith they are to be endued, to wit, faith and repentance.

Thirdly, predeſtination is the decree it ſelfe: the Goſpell an outward meanes of execution, whereupon the Goſpell may be conceiued with condition, though the decree bee moſt ſimple and abſolute, and therefore hath the Goſpell a condition annexed both in reſpect of the godly, that they might bee aſſured of their election, obſeruing the condition, as alſo of the wicked, that they neglecting it might be the more inexcuſable, ſpecially they being not ignorant that the Lord required it at their hands.

Againe, many inconueniences doe follow of this conditionall decree: for firſt if God hath decreed the ſaluation of men with condition, then this condition muſt depend either vponupon the will of the Creator, or the will of the creature; if vponupon his own will, the tenour of the decree ſhall be this: God hath decreed or willed to ſaue all men if he will, which is abſurd to p. 26common reaſon: if vponupon mans will, then the condition is either poſſible or impoſſible, if poſſible either vntounto nature or vntounto grace: not vntounto nature, for that is Pelagianiſme; not vntounto grace, for thereof followes three notable abſurdities. Firſt, that grace is communicated to all, and to eueryevery particular man. Secondly, that by vertue of this grace eueryevery man hath a flexible will like vntounto Adam, ſo as hee may will his ſaluation, or nill it. Thirdly (which followeth of the former) that he may reſiſt and reiect the ſauing grace of God, which in no wiſe is to be admitted, as in part wee hauehave proued before.

Secondly, this conditionall decree implieth in it a contradiction, for the condition muſt needes be either euill or good: no man will affirme that God decreeth any thing vponupon an euill condition, and if it bee good, it is an effect of predeſtination & a means of ſaluation, vntounto which a man is as well predeſtinate, as vntounto the end: for example, wee are predeſtinate, not if we doe beleeue, but that we may beleeue, and conſequently bee ſaued: now for a man to bee predeſtinate, if he doe beleeue, is to bee predeſtinate p. 27to the end, and not to the meanes, that is, to be predeſtinate, and not to be predeſtinate: for that word ſignifieth to be predeſtinate vntounto an end, which wee come vntounto by ſet and appointed meanes.

Thirdly, it faſtneth vponupon God ſundrie indignities; as firſt that it ſubuerteth the order of nature, ſuſpending moſt impiouſly and indignely the will of the Creator, which is the firſt and ſupreme cauſe of al vponupon the will of the creature, againſt a common rule receiued in Schooles, Actus primae cauſae ordinat actum ſecundae: which is nothing elſe but to make man the Lord and Emperour, & God to bee his vnderling. Secondly, it aſcribes vntounto God either impendence or want of knowledge, as that hee is ignorant of the euents of things, or elſe impotencie and want of power, that he is not able to effect, what hee hath willed and decreed; no other reaſon can bee deuiſed of the conditionall decree: for we ſee among men that they are conſtrained to annexe conditions to their decrees, either becauſe they know not how things will befall out, and ſo might be deceiued, or elſe doe want power to effect that p. 28which they would: but if they might hauehave their choice they would decree al things abſolutely; far be it therfore frō vsus to charge God with that, wherof we would diſburthen our ſelues.

Fourthly, it makes the decree of predeſtination to be vncertaine; for to decree a thing conditionally, is to decree vncertainly, conſidering that the conditionall propoſition doth affirme or determine nothing certainly, nay it is as though God had decreed nothing at all concerning man, eſpecially when as the thing determined is in the power of mans will, and in reſpect of God, the decree may come to paſſe, or not come to paſſe.

Laſtly, if God hauehave decreed to ſaue all, if they doe beleeue, by like proportion of reaſon he may bee ſaid to hauehave decreed to refuſe and condemne all, ſo bee it they doe not beleeue: for by as good reaſon, and vponupon as good ground, wee may hold an vniuerſall reprobation vponupon the condition of incredulitie, as an vniuerſall election vponupon condition of faith.

Secondly, it ſerueth to refute another error of the ſame perſons, who holde that the difference betweene man & man is not made in the counſell p. 29of God, but wholly conſiſteth in the will of man; for by their doctrine, Gods merciemercy is extended vntounto all, not onelyonly in the decree, but euen in the execution of it, ſo that as God from all eternitie hath appointed to ſaue all, if they doe beleeue, ſo in time hee giueth them grace and power to beleeue, if they will; for ſo they define their vniuerſall grace, an habitude or power to beleeue, if they will. But of theſe men I demaund then whence comes the acting and confirming of this generall power, that ſome doe indeed beleeue, and ſome doe not, ſome perſeuere in faith, ſome do not? If it ſhall be anſwered, that it proceedeth from another ſpeciall grace of God, (which were the ſafeſt) then I aske, why doth God giuegive this ſpeciall grace to act and confirme faith in ſome, and not in others? no reaſon can be rendred but his will: ſo then by this reaſon the will of God ſhall put the difference betweene man and man, and not mans will. If it ſhall be ſaid, that it comes of the will of man, it ſmelleth ſtrongly of Pelagianiſme: for howſoeuer they would cloake all vnderunder the name of grace, and ſeeme to attribute nothing vntounto nature, but p. 30all vntounto grace; yet they cannot ſcape ſo, for all men deſcending of Adam hauing equall grace, how commeth it to paſſe, that his generall power is acted in ſome, and not in otherſome? Anſwere is made, becauſe ſome will beleeue, ſome will not, ſome will perſeuere, ſome will not: what is this elſe but to attribute the whole ſaluation of man to his owne will, and to the power of nature, conſidering that ſaluation followeth not neceſſarily of grace, which is common to all, but of the acting and confirmation of it, which is wholly aſcribed to the will of man without any ſpeciall grace?

The vſe of inſtruction is this, that ſeeing God hath thus ſorted and diſtinguiſhed men in his decree, and no cauſe thereof is knowne vntounto vsus, wee ought with feare and aſtoniſhment to ſubmit our ſelues vntounto the good will and pleaſure of God, and to reuerence that myſterie which our reaſon cannot comprehend, following the modeſtie of Dauid, Pſal. 36. where cōſidering of the vnſearchable iudgements of God crieth out, that his iudgements are a great deepe, which cannot bee ſounded by the ſlender and ſhallow reaſon of man; and of p. 31Paul, Rom. 11.33. where hauing diſcourſed at large of the reiection of the Iew, and the election of the Gentile, breaketh out into the admiration of the vnſearchable and vnconceiueable iudgements of God. Auguſtine alſo had well taken out this leſſon, who conſidering of this great and high myſterie, and the ſtrangenes of it, why God draweth ſome, and not otherſome? why hee giueth perſeuerance to ſome, and not to others? why hee chuſeth ſome, and refuſeth others? hee doth not reaſon the matter, but admireth and ſaith, O Altitudo! And this ſobrietie of iudgment hauehave all Gods children practiſed in all ages, neither may we carpe and cauill at that which for the depth and profoundnes of it wee are neuer able to conceiue. Thus much ſhall ſuffice to hauehave ſpoken of the generall doctrine, and of the vſe thereof: now let vsus deſcend to a more particular handling and examining of the text.

And to ſpeake of the words as they lie in the text; whereas the Apoſtle ſaith, God hath not appointed vsus, &c. it is manifeſt that there is a number of men in the decree of God appointed to wrath, or there is a decree of p. 32Reprobation; the which that wee may the better vnderſtand may bee thus deſcribed. Reprobation is the decree of God, by which vponupon his owne will he hath purpoſed to refuſe certaine men for the manifeſtation of his iuſtice. For the cleering of this deſcription theſe foure points offer themſelues to bee conſidered. Firſt, the obiect or matter of this decree. Secondly, the order of it. Thirdly, the impulſiue cauſe. Fourthly, the end.

Touching the firſt. The thing decreed is the reiection of certaine men; neither may this ſeeme ſtrange or hard to any, for God is a moſt abſolute and ſoueraigne Lord, and may doe with his owne what he will, and therefore may open the gates of heauen, and admit into his kingdome whom hee will, and therefore may barre the gates and ſhut out whom he will, and who can controle him, or iuſtly reprehend him? Is any mans eye euill becauſe he is good? or doth God vſe partialitie, or acceptation of any mans perſon? Nothing leſſe: for vntounto the one (as Auguſtine ſaith **Tom. 2. epiſt. 105.) he giueth indebitam gratiam, and to the other debitam poenam. The Scripture alſo is pregnant in this point. Prouerbs p. 3316.4. God hath made all things for himſelfe, yea the wicked man to the day of euill. Rom. 9.22. There are veſſels of wrath fitted or framed to deſtruction: in this place ſome are appointed vntounto wrath. Iude verſe 4. there is mention of certaine falſe teachers, that were of old ordained vntounto condemnation, neither are they ordained to the end alone, but to the meanes alſo. 1. Pet. 2.8. Chriſt is a ſtone to ſtumble at, and a rock of offence to certaine men, which ſtumbled at the word, being diſobedient, vntounto the which thing they were euer ordained. Why ſhould we then be ſquemiſh or afraid to ſpeake with the Scripture, that God hath reiected ſome men, and purpoſed to glorifie his name in their deſerued condemnation.

The order of this decree followeth: wherein we are to conſider, firſt of all that God for his part, as he doth conceiue all things at once, and not ſucceſſiuely one thing after another, but paſt, preſent, & to come, at once, with one eternall and immutable act of vnderſtanding; ſo hee doth decree all things at once, and not ſucceſſiuely: the reaſon is plaine, becauſe all p. 34things are preſent vntounto him; wherefore we are not greatly to contend about the order, there being no difference of it in God, in whom there is neither prius nor posterius. Yet for the helping of our weakenes in this high myſterie, we may diſtinguiſh the counſell of God in this point, into two acts or degrees, the which that we doe not in any wiſe miſconceiue, this ground muſt be laid: That whatſoeuer God hath decreed, hee hath done it moſt wiſely: now wiſedome requireth that a man ſhould thinke firſt of the end, & then of the meanes, and therefore determine firſt touching the end, and then after touching the meanes: now the end which God propoundeth vntounto himſelfe in the decree of Reprobation, is partly the manifeſtation of his wrath expreſſed in this text, and partly of his power and iuſtice, Rom. 9.22. The firſt act therefore of this decree may not (as I take it) be vnfitly thus conceiued. It is the decree of God wherein hee hath purpoſed to paſſe by ſome men, that in them hee might manifeſt his wrath and iuſtice. This act is called by ſchoolemen the priuatiue or negatiue reprobation, becauſe God in it p. 35denieth to giuegive grace, and by ſome later Diuines the decree of preterition. And it hath not any cauſe out of God in the creature.

The ſecond act is the ordaining of the creature vntounto iuſt puniſhment, which is termed in Schooles the poſitiue or affirmatiue reprobation. Againe, this act in regard of the obiect hath a double conſideration, the one is ſimple, as it reſpecteth this or that particular man, as Pharaoh, Saul, Iudas, comparatiue, as it reſpecteth this man and not that, as Pharach, and not Moſes; Saul, and not Dauid; Iudas, and not Peter.

The impulſiue cauſe of the priuatiue, or negatiue reprobation, is no other then the will of God, as it may appeare, Romans 9.22. What if God would, &c. and in the ſame chapter, verſe 18. no other reaſon is rendred, (why God hardneth the hearts of men, that is, hauing offered thē means of mollifying their hearts, and hauing put into their mindes good motions, doth ſuffer them notwithſtanding to abuſe them to their greater hardening, and hereupon in his iuſt iudgement doth deliuer them vp to Satan and their owne concupiſcences as vntounto p. 36tormētors, that they become more obdurate and obſtinate in ſinne, and ſo worke their owne woe, and in fine make vp the meaſure of their owne damnation) ſaue onelyonly the will of God, whom hee will hee hardeneth: neither is there any other reaſon rendred of the hatred of Eſau, then of the louelove of Iacob. Likewiſe our Sauiour Chriſt, Matth. 11.25.26. yeeldeth no reaſon of the reuelation of the Goſpell to ſome, and the hyding from others, ſaue the good pleaſure of God; Euen ſo O Father becauſe it pleaſed thee.

But this ſeemeth hard vntounto many to aſcribe vntounto God (whom the ſcriptures eueryevery where deſcribe to bee full of bountie, and merciemercy, and ſlow to wrath) ſuch a decree and that vponupon his owne will: let vsus therefore conſider their reaſons.

Firſt, they hold it to be a matter of crueltie and rigour for God thus to purpoſe the reprobation of man. Anſwere. Shall it bee no crueltie in man (who is but a pettie Lord, or rather a Tenant at will, hauing all his intereſt and title vntounto the creatures by grant and conceſſion from God) to kill an oxe or a ſheepe for his vſe, to hunt or p. 37to kill the Hare or the Partridge for his pleaſure? and ſhall God (who is a moſt abſolute and ſoueraigne Lord ouer all creatures) be accuſed and arraigned of crueltie and ſeuere dealing, if vponupon his will he do refuſe and forſake his creature for his glorie?

Further it is obiected; That he that ordaineth to the end which is damnation, ordaines to the meanes which is ſinne; but hee ordaines to the end. Ergo. and ſo by this doctrine God ſhall bee made the author of ſinne. Anſw. The ſupreme end which God propoundeth vntounto himſelfe in this decree is not the deſtruction of man, but the declaration of his iuſtice: the appointed meanes to this end is not ſinne on Gods part, which is euill in it ſelfe; but the iuſt and voluntarie permiſſion of ſinne, which is good: ſinne therefore in it ſelfe is no effect of the decree of God, but an Antecedent thereunto, yea euen a procuring and meritorious cauſe of actuall reprobation, that is, damnation.

Laſtly it is replied, that if God vponupon his wil hath decreed to condemne any, he ſhall be contrarie to himſelfe: for in his word he hath reuealed, that hee willeth not the death of a ſinner, p. 38Ezech. 33.11. but that all men ſhould be ſaued, &c. 1. Tim. 2.4. Anſw. A ſinner muſt be conſidered either as he is man, or as he is a ſinner, as **Ad Simplic. lib. 1. qu. 2.Auguſtine anſwereth, God is not delighted with the death of a ſinner as he is a man, but as hee is a ſinner, neither that ſimply as it is the ruine and ouerthrow of the creature, Aug. de Corrup. & grat. cap. 14.or the putting of him foorth vntounto puniſhment, but as it is an illuſtration of the glorie of God and execution of his iuſtice. Touching the latter place it maketh nothing for the purpoſe, being rightly interpreted. For where it is ſaid, God would hauehave all men ſaued, the word ( **Particula omnis non ſemper collectiuè, ſed ſaepe diſtributiue vt hic ſumitur. Vid. Ariſt. Polit. lib. 2. cap. 1.All) muſt not bee taken vniuerſally, but indefinitly, according to the ancient expoſition of Augustine, not all and eueryevery one, but of all ſome; not ſingula generum, but genera ſing…orum. And this meaning agreeth very fitly vntounto the text: for the Apoſtle hauing in the firſt verſe exhorted that prayers and ſupplications ſhould be made for all men, leſt he ſhould be miſtaken, (as though his meaning were, that all men, euen reprobates detected, and ſinners againſt the holy Choſt, ſhould be prayed for,) he expounds himſelfe in the next verſe: for p. 39Kings, and for all that are in authoritie, that is, for all ſtates, degrees, callings, and conditions of men. Now in the fourth verſe he vrgeth his exhortation by a reaſon, wherein the vniuerſall note muſt bee equally extended as before; the reaſon ſtandeth thus: Thoſe whom God would hauehave ſaued ought to be prayed for; but of all ſorts and conditions of men God would hauehave ſome to be ſaued. Ergo. The propoſition is concealed, the aſſumption is laid downe in the fourth verſe, the concluſion is the exhortation in the firſt verſe: and that it cannot bee taken generally, the context doth plainly declare in that all come not to the knowledge of the truth, that is, of the Goſpell, neither poſſibly can doe, ſeeing to many it hath pleaſed God in all ages to denie all means of reuelation. Againe, all men that are ſaued, God would hauehave them ſaued; as if a man ſhould ſpeake of the gates of a citie, all men enter in by theſe gates, that is, all that doe enter: for it were abſurd to ſay that all men liuing enter into that citie: Epiſt. 107. ad ritalem. & Ench. 103. & cap. 8. de oredeſt, ſanct.ſo Auguſtine alſo expoundeth.

Againe, both the word of God, and Auguſtine in his book **Lib. 15. cap. 1.de ciuit. Dei, p. 40diſtinguiſheth mankinde into two companies or ſocieties, of both which vniuerſall propoſitions are giuen out: as for example, of the elect, that they ſhall be all taught of God: of the reprobate, that eueryevery man ſeeketh his owne; ſo it is ſaid here God would hauehave all men to bee ſaued, that is, the elect: for ſo the propoſition is to bee reſtrained vntounto the matter ſubiect, there being alſo an vniuerſalitie of the elect.

Laſtly, the place may bee vnderſtood fitly not of all men deſcending from Adam, but of al men in the laſt age of the world, that is, of Iewes, and Gentiles; for in the three formes ages, there was alwaies a difference betweene man and man, people and people: in the firſt age ſome were the ſonnes of God, ſome the ſonnes of men: in the ſecond age ſome the children of the promiſe, ſome of the fleſh: in the third age ſome were Iewes, ſome Gentiles: but in the fourth age, at the aſcenſion of Chriſt, this difference hath been taken away, and the promiſe of grace and merciemercy, at leaſt in regard of the propounding of it, made common to all people. And that this is the meaning of the place, p. 41Paul, who is the beſt interpreter of himſelfe, plainly ſheweth; Act. 17.30. the times of ignorance, &c. but now he admoniſheth all men eueryevery where to repent. Rom. 16.25.26. The myſterie was kept hid from the beginning of the world, but now is opened and publiſhed among all nations. So Coloſſ 1.26.27.

Secondly, the will of God in ſcriptures is vſed two waies: firſt, it ſignifieth the decree, and is called by Schoolemen voluntas beneplaciti. Secondly, the reuealed wil, and ſo is called voluntas ſigni: by the latter hee willeth that all men ſhould be ſaued, foreign the offereth grace & the means of ſaluation to all, not by the former according to the diſtinction vſed by ſome Diuines; he willeth the ſaluation of all, quoad preceptionem & approbationem, ſed non quoad gratiam & efficaciam. But here it will be replied, that then there ſhall be two willes in God one contrarie to another. Anſw. To will and to nill the ſame thing doth not bring in a contrarietie, vnleſſe one and the ſame reſpect be obſerued in both. Now God in ſome reſpects willeth the ſaluation of men, that is, offereth the meanes principally p. 42that they might bee the more inexcuſable, and in other reſpects, and for other iuſt & neceſſary cauſes knowne to himſelf nilleth their ſaluation, that is, willeth not to make the meanes effectuall vntounto them. What is more vſuall with men then to will and nill the ſame thing? but yet without contrarietie. For example: A man willeth the death of his father ſo farre foorth as it may put an end to his miſerie, and be a meanes to bring him to reſt and happineſſe; and hee nilleth it in another reſpect ſo farre foorth as he is thereby depriued of neceſſarie help and comfort.

The vſe of this doctrine followeth: Vſe. Firſt it ſerueth to ouerthrow the opinion of thoſe men that aſcribe the cauſe of reprobation vntounto the foreſeene infidelitie of men and contempt of grace: for hereof it ſhould follow, that not the will of God, (as we hauehave ſufficiently proued before) but foreſeene infidelitie ſhall bee the impulſiue cauſe of reprobation, which is a manifeſt vntruth. For how many reprobate infants die in the Church? and how many are borne deaffe, which neuer heard the ſound of the Goſpell, much leſſe vnderſtood it, p. 43how much leſſe contemned it: many alſo liuing out of the boſome of the Church hauehave not ſo much as heard of the Goſpell. Beſides, Paul, Gal. 5.20. numbreth vp many other cauſes of damnation beſides infidelitie, viz. all the workes of the fleſh, which make men as ſubiect to the wrath of God, and euerlaſting condemnation, as the other: and in the Lords prayer wee are taught to aske, not the pardon of one ſinne onelyonly as of infidelitie, but plurallie of many treſpaſſes. Yea, though there were no contempt of the Goſpell, nor any poſitiue infidelitie, the originall corruption of mans nature were ſufficient to condemne all men. Laſtly, the admitation wherinto Paul breaketh, Rom. 9.20. O man what art thou, that takeſt part to diſpute againſt God! doth plainlie ſhew that the decree of God in reiecting ſome men hath an vnſearchable cauſe, and doth not depend of any foreſeene contempt of grace, for ſo there might eaſily be rendred a reaſon of the decree of God.

Secondly, if God hath appointed to reiect and paſſe ouer ſome men, it is the dutie of eueryevery one to labour to be aſſured that he is exempted out of p. 44the number of that companie. 2. Tim. 2.21. Whoſoeuer purgeth himſelfe from theſe, that is, errors in iudgement, and vncleannes in life, may aſſure himſelfe that he is a veſſel of honour ſanctified vntounto the Lord, and prepared to eueryevery good worke. And contrariwiſe to bee in the number of the elect, obeying the counſell of Peter, 2. Epheſ. chap. 1. verſ. 10. in vſing al diligence to make ſure his election by the practiſe of a holie life. The Diſciples of our Sauiour Chriſt ſo ſoone as they heard this voyce vttered, Matth. 26.Matt 26One of you ſhall betray me, preſently began to equire among thēſelues, and to demaund of Chriſt whether it it were they or no? carrying a holie ſuſpition of their traiterous hearts: ſo likewiſe hearing this voyce dailie ſounding in the Church, that there is a number of men in the counſell of God reiected, which ſhal periſh euerlaſtingly; wee are to examine our eſtates, and to make queſtion whether it be we or not? rather then curiouſly to ſearch the reaſon of that which we cannot conceiue. And if we ſhal finde his merciemercy to bee extended toward vsus in preparing vsus vntounto glorie, let vsus acknowledge it with thankfull hearts, p. 45make ſpeciall account of it, and magnifie the riches of his grace vntounto vsus.

The laſt point followeth, that is, the end of this decree, which is the manifeſtation of the glorie of his power and iuſtice, Rom. 9.22. This alſo confuteth another error of the Lutherans, that imagining God made all of merciemercy, hold and teach that the end of all his counſels and decrees is to communicate his goodneſſe and merciemercy in eternall happineſſe to all his creatures. But they are greatly deceiued, for the nature of God is to be as iuſt, as mercifull, and therefore his decree muſt be anſwerable, for it may not in any wiſe contrarie his nature.

Againe, God is as good in his iuſtice, & the execution thereof, as in his merciemercy. Though therefore the Lord, being goodneſſe it ſelfe, intend the communication of it vntounto all his creatures, yet not in like ſort, but after a diuers manner, vntounto ſome in mercy, vntounto others in iuſtice.

FINIS.