Some Stop to the Gangrene of Arminianism, Sermon 1
THE FIRST SERMON.
Rom. 11 Chap. verſe 7.
But the Election hath obtained it, and the reſt were blinded, or hardened.
THe Apoſtle is here taking up againe the ſame diſcourſe which in the ninth Chapter he had begun, and hitherto continued; now winding up all towards a concluſion.
For our more diſtinct underſtanding of it, we muſt firſt obſerve the occaſion, then the diſcourſe it ſelfe.
The occaſion; an objection which might ariſe from the Jews refuſall of the Goſpell, which the Apoſtle doth ſo prevent and anſwer, as in his anſwer he doth clearly open the great myſtery of eternall Predeſtination.
The Objection ariſeth thus; The Apoſtle having formerly preached the truth of the Goſpell, in that maine Article of juſtification by faith alone without the works of the Law: Hence this Objection; if that be truth, and the onelyonly of life; how comes it to paſſe that the Jews Gods covenanted Iſrael generally refuſe it? ſticking to the Law for righteouſneſſe to life: Hence it will follow that God hath made void his Covenant ſetled upon Abraham for himſelfe, and his ſeed, in that he hath now caſt off his people; the ſeed of Abraham, this in the firſt verſe (I ſay then hath God caſt away his people?) But then they aſſume, but God hath not made void his Covenant; therefore they conclude againſt the truth of the Goſpell, that juſtification is not by faith, as the Apoſtle taught.
For anſwer; The Apoſtle retaining the truth of the Goſpell; firſt diſclaimes, then refutes the objection.
Firſt he diſclaimes it, (God forbid) God makes good his Covenant to the utmoſt. Secondly, He refutes it. 1. By ſpeciall inſtance of himſelfe, For I alſo am an Iſraelite &c. verſ. 1. this concludes God hath not caſt away all his people; but what if ſome? Therefore in the ſecond place, he anſwers by diſtinction, vindicating the faithfulneſs of God, that not one of his Covenanted ones hath he caſt away: the ſumme of his anſwer here is this; of the people of God, ſo by outward call, and within the outward adminiſtration of the Covenant; ſome he foreknew, others he did not foreknow; theſe whom he foreknew, are his people indeed, to whom not onelyonly the outward adminiſtration, but the ſpirituall and eternall bleſſings of the Covenant do belong; theſe he hath not caſt off, the reſt he hath; yet herein his faithfulneſſe not lyable to exception, for as much as they never were truly his Covenanted ones, onelyonly pretenders to, and ſeemingly in the Covenant. This is the ſummary meaning of thoſe words, verſ. 2. God hath not caſt away his people which he foreknew: (By the way obſerve, if any of Gods covenanted ones ſhould fall ſhort of eternall life, making defection from the truth; the Apoſtle leaves God under that guilt which the objection here chargeth him with (viz) that he breaks Covenant, and caſts away his people contrary to the undertaking of his Covenant;) but this by the way againſt that horrid Tenent of the Saints finall apoſtacy.
The Apoſtle having thus anſwered by diſtinction, he goes on; firſt confirming, then concluding his anſwer; in the concluſion likewiſe explaining what he meant by this fore-knowledge of God concerning his people.
For confirmation that God hath not caſt off his people whome he foreknew, he inſtanceth the Churches ſtate in Elijah's time, from the 2d. to the 5th. verſ. The ſum is this, though the whole Nation in generall fell off from God to abominable Idols, and no where true worſhippers appeared, yet then had God his reſerved number, cleaving to the truth, and obtaining life. The concluſion is verſ. the 5th. by application of the former inſtance; the ſum this: though at this preſent time the Nation of the Jews generally oppoſe the Goſpell, and bring damnation upon themſelves; yet there is a remnant according to the Election of grace who embrace the Goſpell, and find life; where together with the concluſion, we have his interpretation, the people whom God fore-knew are they whom he elected, and that of meer grace and peculiar favour: And then verſ. the 6th. having deſcanted upon this grace, that it ſhuts out works. (Works then are as inconſiſtent with the grace of Election, as with the grace of juſtification, with that free favour whereby God chuſeth unto life before all time, as with that whereby in time he puts into the ſtate of life, and therefore works fore-ſeen have no more to do in Election, (it being the onelyonly way wherein they in time to be performed, can be repreſented to that degree which prevents all time, then works done, have to do in juſtification) but to return; the Apoſtle having infer'd, that becauſe Election is of grace, it muſt therefore ſhut out works; and this with ſpeciall aime at the errour of the reprobate Jews, who ſtood ſo much upon works: he doth in the 7th verſ. reſume the concluſion, differencing firſt betwixt Iſrael in common, and the Elect of of Iſrael: the Election here being the ſame with the remnant according to Election, verſ. 5. Then betwixt the Elect and the reſt from the Elect, by Iſrael in the former part of the verſ underſtanding the reſt of Iſrael from the Elect in the latter part, who were blinded, or rather hardened, for ſo the ſame *The verb derived rather from foreign Callus then from foreign Caecus: & what if it ſignifie (when blindneſſe) moſt properly that kind of blindneſs which is by thick filmes and hard ſcales over the eye?word foreign is otherwhere uſually rendered, John 12.40. where it is differenced from this ſignification of blinding, and Mark 6.52. it having in it the ſignification of a brawny hardneſſe; and ſo it anſwers more expreſly to the Apoſtles Doctrine, otherwhere, as Rom. 9.18.
The way thus cleared, we have two things to obſerve in the words.
1. The difference betwixt man and man founded in the breaſt of God; ſome are Elect, others the reſt from the Elect, even amongſt his own people. So by outward call; ſome his people whom he fore-knew with the knowledge of peculiar love; others his people whom he did not fore-know.
2. Then different condition for eternall life, who are thus differenced in the breaſt of God; the Elect ſhall certainly have life: (The Election hath obtained it) the reſt are hardned unto death. (And the reſt were hardned) we ſhall conclude both in this following Doctrine.
There is this difference between man and man founded in the breaſt of God; Doctrin. ſome are choſen to life, and therefore they ſhall moſt certainly obtain it; others are refuſed to death, whence they ſhall as certainly not eſcape it.
Before we proceed to confirm the Doctrin, it will be neceſſary to premiſe ſome cautions.
1. In handling this Doctrin, we ſhall be caſt upon the deep things of God, matters of high adoration, even to amazement, for it is a great Myſtery we have in hand: ſo the Apoſtle concludes admiring and adoring, Rom. 11 33. and therefore here we muſt beſpeak all ſobriety of ſpirit, with fear and trembling; and indeed there it behoves us to beſpeak it, where it is to be had, even at the throne of grace by faithfull prayer.
2. We ſhall meet with many things to ſtartle humane reaſon, againſt which it will cavill endleſly. So Rom. 9 14. God is charged with unrighteouſneſs, and in verſ. 19. with tyranny by mans corrupt reaſon: Here therefore we muſt reſolve ſetting our own wiſdom apart, to follow ſtep by ſtep the Clue of the Word, which alone is able to guide us into this Maze; ſo to hear (what God ſpeaks) though never ſo contrary to our apprehenſions (and affections too) as to ſtop all curious and unwarranted enquiries; and where he makes an end of ſpeaking, there muſt we make an end of enquiring, remembring the incomprehenſible greatneſſe of God, and his abſolute dominion over us: ſo the Apoſtle, Rom. 9.20.
3. Many things we are like to meet with, which many are likely moſt dangerouſly to abuſe; 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: 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. But firſt, foraſmuch as God hath in his Word revealed it, we may and muſt enquire into it, onelyonly ſtint our enquiries by the Word.
2. This Myſtery truly conceived is of moſt excellent uſe; 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; is the Maul to beat in pieces, the Rock to ſplit many the moſt dangerous Errours againſt the truth of the Goſpell, and therefore ſo much in all ages oppoſed by the Devill and his Agents.
3. There is the ſame different fruit of all the truths of God, when they are preached; they are to ſome the favour of life to life, to others, of death to death; yet are we the Miniſters of the Word in preaching of them, unto God a ſweet ſavour in Chriſt, both in them that are ſaved, and in them that periſh.
4. The children of God muſt not therefore be denyed any part of their food, becauſe the children of the wicked one will poyſon themſelves with it; much leſſe muſt they be denyed their chiefeſt food.
Theſe things thus premiſed, we return to the Doctrin, the confirmation whereof depends upon the deſcription; firſt of Election, then of Reprobation, as out of the Scriptures they are to be gathered, 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 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; 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: 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: in the firſt 23 verſes, ariſing in his anſwer to this great Myſtery, which he firſt aſſerts, and then cleares all the way by propounding and refelling Objections againſt it. In the five firſt verſes, and the former part of the ſixth, we have the Objection not in terms propounded, but in the anſwer inſinuated, the ſum of them being this; Though the Jews generally refuſing the Goſpell, fall ſhort of eternall life, and are indeed accurſed from Chriſt; yet the word of the Covenant made betwixt God and them, with their Fathers, ſtands firm, and God fulfills his Covenant to the utmoſt; 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, and by refuſing miſs eternall life, then is the Covenant of God of none effect; in wich objection, there is firſt a ſuppoſition of the Jews rejection. 2. An inference thereupon of Gods unfaithfulneſs.
The Apoſtle grants the ſuppoſition, denyes the inference; grants the ſuppoſition in the five firſt verſes, not expreſly affirming the rejection of the Jews, but rather taking it for granted, expreſſeth his marvellous grief for it, in the three firſt verſes; 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; it is as much, as if he had wiſhed himſelf in their ſtead, ſo they might thereby have become Heires of bleſſing; 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, as ſometimes the like in Moſes towards the ſame people; Moſes their ſometimes Typicall Mediatour: the Apoſtle having thus expreſſ his griefs, ſhews the ſpeciall reaſons of it, partly his intereſt in them, verſ. the third; partly their intereſt in God, in thoſe many precious priviledges they received peculiarly from God, verſ. the 4th. and 5th. And having thus granted the ſuppoſition, he denyes the inference, verſ. the 6th. Not as though the word of God had taken none effect; this word is the word of the Covenant, I will be thy God and the God of thy ſeed, Gen. 7.7. as appears by the following diſcourſe: 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 firſt inſtance in the poſterity of Jacob, the common Father of the Jews; All are not Iſrael that are of Iſrael; Iſrael in the firſt place ſignifies Jacobs Genuine poſterity, according to the purport of the Covenant. 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; they are not all his children as he is Iſrael (the name of his prevailing with God for the bleſſing) that are his children according to the fleſh; But for light to this and the following inſtances; 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; but according to the other, onelyonly the remnant according to Election: a people therefore may be in Covenant with God. 1. According to the outward and common adminiſtration of it; 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; and ſo not all the poſterity of Jacob was in Covenant: The former may fall ſhort of life notwithſtanding that Covenant-intereſt, as not fulfilling the condition of the Covenant; the latter cannot; the covenant for them undertaking the condition, and therefore the faithfulneſs of God is engaged not onelyonly to give them life upon beleeving, but to give them to believe unto life.
The ſecond inſtance is in the poſterity of Abraham, who was the head of the Covenant, *Gen. 12.3. Galat. 3.8.in whom all the families of the earth ſhould be bleſſed; 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.But in Iſaac ſhall thy ſeed be called; then verſe 8. makes an expoſition of that Text of Scripture, where the children of the fleſh are the ſame with the ſeed by naturall deſcent, and the ſeed the ſame with the children of the promiſe or Covenant, viz. they in whom the Covenant ſhall effectually be made good, and both theſe the ſame with the children of God. Thirdly, he confirmes his Expoſition, verſe 9. quoting Gen. 18.10. the ſumme of his confirmation comes to this; That as Iſaac was borne not by the ſtrength of Nature, (for Abrahams loynes and Sarahs wombe were now dead) but by vertue of the Promiſe, ſo it is with all the faederall offſpring of Abraham, not in that they are from him by naturall deſcent, and therefore not all that naturally deſcend from him, but in that they are his off-ſpring, according to the Promiſe, (and onelyonly to ſome the Promiſe belongs) are they the bleſſed ſeed: The Obſervations.
1. The maine intention of Abrahams Covenant is eternall life.
2. They who are the proper ſubjects and true heirs of this Covenant, doe effectually obtainlife.
3. It is in the Tenure of this Covenant, not only to give life upon condition, but withall effectually to fulfill that condition.
4. Though the greateſt part of thoſe that are under the outward adminiſtration of the Covenant fall ſhort of life, yet doth the faithfulneſſe of God remaine inviolable, foraſmuch as all the true ſubjects and proper heires of the Covenant doe certainly obtaine life.
Theſe are all cleare from the Objection, that if the Jewes fell from the ſtate of life, the Covenant was void, and the anſwer, preſerving the firmneſſe of the Covenant, in that the proper heires of it have life.
The third inſtance followes in Iſaac's family, in the 10, 11, 12, and 13. verſes, taken out of that Hiſtory, Gen. 25. v. 23. where firſt the Apoſtle cleares it of thoſe exceptions which might bee made againſt the former inſtance, verſ. 10. Secondly, he layes downe the ſame difference tending to the ſame purpoſe betwixt Jacob and Eſau the ſonnes of Iſaac, that he had formerly laid downe betwixt Iſaac and Iſhmael the ſonnes of Abraham, v. 12. & 13. Thirdly, the ground of this difference, verſ. 11. where he opens the great Myſtery of predeſtination.
1. For exceptions againſt the former inſtance, theſe two might be made: Firſt, Iſaac was borne of the free-woman, Iſhmael of the bondwoman. Secondly, after Iſhmael was borne, was the promiſe of the bleſſed ſeed made; and therefore no wonder if the Covenant was ſetled in Iſaacs poſterity only; but it is otherwiſe in Jacobs poſterity, the common Father of the Iſraelites; theſe exceptions are prevented, verſ. the 10th. Jacob and Eſau were both by one Father, and one Mother, at one birth; yet as the word of promiſe unto Sarah, ſetled it upon Iſaac and his poſterity, ſo the word of the Oracle to Rebecca upon Jacob and his.
2. The difference is laid down, verſ. 12. where it is manifeſt from the queſtion in hand. 1. That this difference is not ſuch as is common to Jacob, with all his poſterity on the one hand, and Eſau with all his on the other hand, becauſe it is brought to prove the difference, that hath place in the poſterity of Jacob himſelf; (All are not Iſrael that are of Iſrael)
2. That it is not ſo much a civill as a ſpirituall difference; becauſe that which concludes Jacob in the ſaving Covenant, and with him that ſeed of his; that not onelyonly is of Iſrael, but is Iſrael; excludes Eſau and his poſterity that Covenant, it being the maine inſtance Vindicating the faithfulneſs of God in making good that Covenant, notwithſtanding the Jews generally fell from the ſtate of life, in as much as the remnant amongſt them obtains life: this difference is further both confirm'd and cleared, that it is ſpirituall, (the ſervitude of Eſau importing his excluſion from that Covenant, he in this anſwering Iſhmael in the former inſtance) verſ. 13. their different condition proceeding from the Law of God to Jacob, and his hatred of Eſau; which love and hatred applyed to the queſtion in hand, is manifeſt to be eternall love and hatred, in order to eternall life and death.
The Apoſtle ſingularly taught of God, ſees more in this hatred of God towards Eſau, then the deſolation of his earthly inheritance expreſt by the Prophet, 1 Mal. 3. Nay in that deſolation as an outward pledge he reads the Lords eternall hatred, which is yet further manifeſt by the ground of this difference, which now comes to be conſidered.
3. The ground of this difference verſ. 11. where the Apoſtle firſt denyes the ground of this difference to be in their works, which he confirms by obſervation of the time, when the teſtimony of their different condition was given; they being yet unborn &c.
2. He ſo denies it to their works, as he aſcribes it unto God; Not of their workes, but of him, that is of God; Therefore ſo denyed of their works, as likewiſe of themſelves: the originall and ſupream ground of their difference not being of themſelves but of God.
3. It is ſo of God, as that it is of his purpoſe of Election and Reprobation; For the purpoſe of Election it is here laid down; the purpoſe according to Election, being as much as the purpoſe of Election, or that purpoſe whereby God Elects; for the purpoſe of Reprobation, it is here divers waies inſinuated.
1. In the ſpecifying of this purpoſe of Election, which becauſe it is a purpoſe of choyce in regard of Jacob, muſt therefore be accompanied with a purpoſe of refuſall in regard of Eſau, which purpoſe of refuſall, is the purpoſe of Reprobation.
2. In the removall of works as the ground of their difference, as well evill works denyed the ſupream ground of Eſau's ſervitude, as good of Jacobs Dominion, of Eſau's hatred, as of Jacobs love.
Therefore another ground muſt be found for Eſau's condition, as well as for Jacobs, which can be no other then what is hinted concerning Eſau, in that which is expreſt concerning Jacob.
3. The different ſtate and condition of the parties here inſtanced; if onelyonly the purpoſe of Election as it is here expreſt, had been underſtood, well might beloved Jacob as the object of it be mentioned; but what place for hated—Eſau, in reference to Election? That the Apoſtle then gives this double and contrary inſtance, removes what might be imagined grounds in themſelves from both; (from Eſau eſpecially, that which alone might be conceived a ground in him) aſcribes the condition of the one expreſly to Gods purpoſe as the originall ground; it muſt needs be that the contrary purpoſe of God, is likewiſe the originall ground of the others condition; hitherto, that it is not of works, that it is of God; that it is ſo of God, as of his purpoſe of Election and Reprobation: Now follows, 4. It is ſo of the purpoſe of Election (on Jacobs part) as that it may *foreignabide. And therefore 5ly. So of God according to the purpoſe of Election, as of him that calleth; in our Call we receive faith, and that renewing worke of the ſpirit, whereby we are brought into the ſtate of life; it is then ſo of God according to the purpoſe of Election, as of him that by vertue of that purpoſe gives faith, and brings into the ſtate of life, by the renewing of the holy Ghoſt; and thus his Election remaines firme for the iſſue of it, eternall life to the Elect, as borrowing nothing, depending on nothing in man, but undertaking and giving all: hence it is manifeſt, when the Apoſtle ſhuts out works, he ſhuts out as wel works foreſeen as done, becauſe expreſly for Election; ſo denyes it to be of works, as that it ſhall be of God; but if of works foreſeen, it was of our ſelves, ſo of God as of his purpoſe, which (we ſhall ſee by and by) cannot be built upon any thing but himſelf; ſo of his purpoſe as that it may abide without change, and therefore muſt have a ſurer foundation then works fore-ſeen, or indeed any thing foreſeen in man: and therefore ſo of God according to his purpoſe, as of him that calls; therefore ſhuts out not works onelyonly, but faith too; faith not onelyonly acted but fore-ſeen. 1. It is not thus, not of works, but of him that believeeth; but not of works, but of God. 2. Nor thus; not of works, but of him that juſtifieth; but thus, not of works, but of him that calleth; juſtification ſuppoſeth faith, in our call we receive faith; it is then of God according to the purpoſe of Election, not as of him that fore-ſees either works or faith, but as of him that gives faith; and therefore cannot fore-ſee it antecedently to his purpoſe, but in his purpoſe of giving it: And now that the fore-light of evill works, or of any thing in man, is not the firſt ground of his periſhing condition; but in Eſau's caſe evill works fore-ſeen have no more to do, then wrought, as to the point in hand we ſhall make it appear in theſe two Concluſions.
1. That the different purpoſe of God electing ſome, refuſing others; in the firſt ground of their different ſtate, who embracing the truth are ſaved, and who rejecting the truth are damned.
2. That this purpoſe is not built, doth not ſtand nor depend upon any thing in man, but is wholly of it ſelf.
Theſe two Concluſions as they are clearly to be made good from the Apoſtles diſcourſe hitherto, ſo will the confirmation of them make good the thing in hand.
For the firſt we have ſeen it in Jacob and Eſau, and they are ſpeciall inſtances to conclude the generall queſtion about the Jews, the Nation generally refuſing the Goſpell, and ſo periſhing, the remnant imbracing it, and ſo obtaining life, as is clear by the Apoſtles diſcourſe, which afterward he enlargeth to all mankind.
For the ſecond, (ſetting aſide that the Apoſtle hath carryed the purpoſe of Election and Reprobation, in a parrallel ſtrain) let theſe arguments conclude it.
1. Whatſoever is done, God either doth it as the firſt worker, or permits it to be done, as the ſupream Ruler. 'Tis clear, if God will neither have an hand in doing it, nor ſuffer it to be done, it cannot be done; *Enchrid. ad laurent. c. 95.Nothing is done without the will of the Almighty that it ſhould be done, he either ſuffering it to be done, or himſelf doing it; Auguſtine further, whatſoever is permitted to be done, as the evill of ſinne, requires ſome concourſe of God, (In whom we live, and move, and have our being) for production of that act, to which as by man done, ſinne cleaves inſeparably; otherwiſe ſecond cauſes in producing their acts, ſhould move independently upon the firſt cauſe, and the Creature ſhould Create.
Therefore onelyonly ſo far doth God fore-ſee before all time, what ſhall be in time, as he ſees his owne will, either for the doing it, or permitting it to be done, for affoording that concourſe without which it cannot be done.
The will of God then before all time, that is, his decree or purpoſe for the being of ſuch or ſuch a thing in time muſt be the ground of his fore-ſight that it ſhall be, and therefore in order of nature before it, and ſo his purpoſe meerly of himſelfe: For ſtill whatſoever can be imagined fore-ſeen, as that which ſhall be, to move his will, that it may be fore-ſeen, as that which ſhall be, muſt of neceſſity ſuppoſe his will that it ſhall be.
For further clearing this truth, (though indeed it is a truth that ſhines ſo clearly in its own light, as well might forbid all further clearing) conſider, of things that are not; Some are only poſſible, and may be, (God can raiſe up children to Abraham of the ſtones;) Some are future, and ſhall be, both knowne to God: But how is this knowledge differenced? All things poſſible he knowes in his owne power; all things future in his decree.
Secondly, if God fore-ſee what ſhall be, in order of nature before his decree that it ſhall be, otherwiſe then in his decree, then is he diſpoiled of all liberty, both in his decree, and for his decree. 1. In his decree; if he will decree, he hath his rule before-hand from the creature, what he fore-ſees antecedently to his decree ſhall bee; therefore becauſe it ſhall be, doth he fore-ſee that it ſhall be, then hath he no liberty left to decree otherwiſe, but either his decree muſt be fruſtrate, or contradictions muſt be true; Such a thing ſhall be, and therefore God hath fore-ſeen that it ſhall be; the ſame thing ſhall not be, God hath decreed that it ſhall not be: But for as much as both theſe cannot be true, God muſt be content to ſtand under the moſt fatall neceſſity that is imaginable; The ſum of the Stoick fate was, *Once hee commanded, he obeyes alwayes.Semel juſſit, ſemper paret, here it is Nunquam juſsit, ſemper paret; he muſt obey what is preſcribed by the creature, even there where ſubjection is fatall bondage in the determination of his will, how unſeaſonably are the adverſaries of the truth wont to raiſe clamours againſt that neceſſity which man ſtands under upon ſuppoſall of Gods decree? That ſecond cauſes ſhould by the firſt cauſe be determined, ſo as upon ſuppoſition of the firſt cauſes predetermination, to work only to that iſſue which is predetermined, (the ſame conditionall neceſsity being undeniable upon their own ſuppoſition of fore-ſight:) In the mean time for the manner of their workings, rational & free agents left free in their working, the ſame decree that determines them to one iſſue, determining them likewiſe to work freely to that iſſue; all this is orderly and faire: The firſt cauſe herein having its due preheminence, the ſecond cauſe in due ſubjection, yet without all impeachment, but to lay the firſt cauſe under the ſeconds foot, and that when in its weakeſt ſtate; not in being, but that which ſhall be, is to raze the everlaſting foundations: Thus is God diſpoiled of liberty in his decree. Secondly, What liberty hath he for it? Such a thing ſhall be, is ſo fore-ſeen of him before his decree; what place is there now for his decree? in his decree he playes but an after-game, it will be, whether he decree or no; how is this beſeeming the Divine Wiſdome to decree that which is ſure enough to be, before he determine any ſuch thing? To what end is ſuch a decree?
Thirdly, by the different condition of men, according to Gods different purpoſe of Election and Reprobation, is God finally and eternally glorified; if then God hath not determined meerly of the Counſell of his owne Will, and according to his purpoſe within himſelfe, their difference with the whole order of it; he hath not of himſelfe determined his owne ſtate of eternall glory, but it comes to paſſe occaſionally from the creature, as he light upon it peradventures, according to the uncertaine working of the ſickle creature, it is ſo now, it might have been otherwiſe: Adam fell, ſo way was made for the eternall manifeſtation of Gods revenging Juſtice, and ſparing mercy in Chriſt, he might have ſtood for ought that God determined, and ſo, for ought that he determined, ſuch a way of glorifying himſelfe might not have been; ſo all the great workes, mans finall ſtate, Gods finall glory, the giving of Chriſt, the whole method of ſalvation by Chriſt, are occaſionall from the creature, not originally from the Counſells of God, but as the creature hapt to put him upon theſe things: But is there any thing more primely clear both in Scripture and to true Reaſon, then that the firſt things in Gods aime in order to all his workes is his glory? Did he not make all things for himſelfe? Are not all things of him, from him, to him? Is not he the ſupreme great, and therefore all things muſt be ſubſervient to his glory? Is he not the ſupreme good, and therefore lovely above all? therefore loves himſelfe above all? therefore makes and orders all things for his owne glory? There is a naturall obligation of juſtice to himſelfe whereby he cannot but ſet up his own glory, as the white to which all his workes ſhall be directed, that then being firſt in his eye, as the end of all, and that way whereby he is unto all eternity glorified, being pitch't in his counſells, he muſt needs order and adminiſter all things making thereto, and therefore by vertue of his owne glory decreed, he decrees the whole Series from the firſt ſtep to the laſt tending thereto. Hence then it is manifeſt, that this purpoſe of his for the different ſtate of man, it is meerly of it ſelfe, above all works good or evill, faith or unbeliefe, above the fore-ſight of all, comprehending theſe within it, appointing and ordering them; which will yet be further cleare by the Apoſtles diſcourſe.