Some Stop to the Gangrene of Arminianism, Sermon 3
THE THIRD SERMON:
ROM. 11.7.
But the Election hath obtained it, and the reſt were hardned.
WE ſhall now proceed to confirme the Doctrine:
1. For that part of it which ſpeaks to Election.
2. For the other of Reprobation.
1. For Election let us thus deſcribe it.
It is the eternall decree of God whereby he hath of meer love and good pleaſure, ordained effectually to eternall life, and all bleſſings making for life in Chriſt, a certaine number and thoſe the feweſt of men, to the praiſe of his glorious grace.
In this deſcription we have theſe particulars to obſerve.
1. That Election is the decree or purpoſe of God.
2. That it is his eternall decree.
3. That it is for eternall life.
4. That it is of perſons, and that a certain and determined number ſingled out by name.
5. That it is of the feweſt of men.
6. That it is of love and good pleaſure.
7. Of meer love and arbitrary pleaſure above all reſpects in man.
8. That it is as for eternall life, ſo for all bleſſings making for life in Chriſt.
9. That it is effectuall hereunto.
10. That it is to the praiſe of the glorious grace of God.
1. That it is his purpoſe or decree, two words the Scripture here uſeth. 1. foreign 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. foreign, 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.
2. It is his eternall degree; If his decree, an immanent act in the breaſt of God, it muſt be eternall; nothing is new in God, though all things be new from him: 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, *The word tranſlated fore-ordained is foreign 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?1 Pet. 1.20.
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, 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 therefore to reach no further then the inheritance of Canaon for Jacob and his ſeed, 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.
1. From the Objection which was about the Jews refuſing the Goſpell, and ſo miſſing of eternall life; the Apoſtle in his wiſh, inſinuating clearly as much, and in the following anſwer diſputing upon that ſuppoſition.
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; then deriving all from Gods different decree, gives Jacob and Eſau ſpeciall inſtances thereof.
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,
4. The Apoſtle concludes the Reprobate Veſſels of wrath fitted for deſtruction; and the Elect Veſſels of Mercy, fitted for glory.
5. What he ſpeakes of Veſſels of mercy fitted for glory, he applies to the called of the Gentiles, as well as of the Jews: 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.
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: then muſt Election alſo relate to eternall glory. Further, what the hardned Jews, through their fall miſſe of; the called Gentiles, together with the Elect Jews obtain; 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: Again, what ſhall be the main of their reſtoring, verſ. 25.26. onelyonly 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. 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; whereas Election is the firſt linke, ſo glory is the laſt: the intermediate, all ſuch as tend to glory; 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.
Anſw. The unchangeableneſs of Election will hereafter be fully cleared; in the mean time to prevent miſtake, this is ſpoken after the manner of men, and ſutable to the metaphor, to blot out of the book of life, is no more but to deny it to him, or not to plead eternall life on his behalf; and ſo make manifeſt, that though his name ſeemed to be written in that book; yet it never was a like inſtance which muſt receive this interpretation, we have Mat. 13.12. Concerning the knowledge of the Goſpel Myſtery. Whoſoever hath not, from him ſhall be taken, that which he hath, that is, that which he ſeemed to have, Luke 1.18. But if he but ſeemed to have it, and had it not, how can it be taken from him? onelyonly thus, it ſhall be made manifeſt that he did but ſeem to have it, but had it not in truth: But to return, Election is called the book of Life; therefore it is for eternall life; agreeable hereunto the Elect are likewiſe ſaid to have their names written in heaven; 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. 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, as we have now ſeen in ſhewing the Apoſtles Doctrine of Election and Reprobation, there to reach to eternall life, 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 that a ſet company and determined number ſingled out by name in the counſell of God.
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; 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; and by vertue of this different decree, ſome are called and carryed on to the enjoyment of life; 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.
2. It is manifeſt by that metaphor, whereby ſo frequently Election is expreſt, viz. The book of Life; It is not a Statute book, ſetting down the Lawes, or the way of Life; but a Regiſter, wherein are enrolled the Heirs of Life.
3. The following particulars concluding it, every one apart together joyntly.
1. That is of the feweſt of men, if it be not of perſons, but of the way of life; thus as ſome would have it, (beleevers ſhall be ſaved, unbelievers ſhall be damned, not determining who ſhall believe and be ſaved, who ſhall not beleeve and be damned;) then is it not either of the feweſt or of the moſt, but either of all alike, or of none alike.
2. That it is of love and good pleaſure.
3. Of meere love and arbitrary pleaſure; love muſt needs relate to perſons: So in the inſtance (Jacob have I loved) meer love and arbitrary pleaſure muſt ariſe above all different reſpects, either exiſtent or foreſeen in men: now there is no place for this love, in caſe it be not of perſons, but onelyonly a decree ſetting down upon what terms and in what way men ſhall ſaved.
4. That it is as for eternall life, ſo for all bleſſings tending thereto; for if the faith and holyneſs of thoſe that are ſaved, and all other graces and priviledges depend upon this decree, and are the fruits of it; then it muſt needs be, that this decree firſt pitcheth upon the perſons, before they be conſidered as beleeving and holy; and becauſe God hath ſet them apart in love, as upon whom he will glorifie his grace, therefore he gives thoſe graces and priviledges to them.
5. That it is effectuall to eternall life; for then is not the decree ſuſpended upon mans obeying the call of God, and perſevering therein, but by vertue of this decree, he doth effectually obey, and perſevere.
6. Herein is the glory of divine grace, that he makes Veſſels of honour (finds them not ſuch) having afore prepared them (in his eternal counſel) unto glory; It remaines therefore that we prove theſe particulars, which do at once both confirm the former, and further open this great Myſtery of Election: Therefore 5. It is of the feweſt of men; Here is one particular that mans reaſon is not willing to hear of, but for this, the Scripture is expreſs, Mat. 20.16. Firſt, If we compare thoſe who are outwardly called, with thoſe who are not, we ſhall find the feweſt called; for about the firſt 4000 years, how was the world generally overlooked in point of out ward call, Act. 17.30. foreign, God was then pleaſed ſo to overlook the Children of men, as not to declare his will to them, or call upon them to repent by his word or voice; for ſeverall ages, ſome ſpeciall families of Seth's line, of whom Noah: afterward one little Nation of the Jewes derived from Abraham, Pſal. 147.19. and 2 Since the times of the Goſpell, how many great Nations (and even at this day) unto whom the word of God is not made known? but all the Elect are called; for thoſe of years generally by an outward call (and even their infants in their Church ſtate, and faederall intereſt have an outward call.) All of them inwardly ſo called as juſtified, and in concluſion glorified, Rom. 8.30. Now that Gods Election raigns generally amongſt thoſe that are outwardly called for themſelves and their Children; it is clear enough, becauſe he hath appointed his word and Sacraments the meanes of life; and generally where he hath choſen to the end, he hath likewiſe choſen to the meanes, otherwiſe the meanes would not be ſo choice and excellent bleſſings, ſo highly to be prized as the Scripture ſets them forth; if then generally the Elect be outwardly called, and amongſt ſuch as are called outwardly Salvation takes place, and theſe are the feweſt, then are the Elect the feweſt; but here is yet another ſtep, all the Elect are in time inwardly and effectually called, and onelyonly who are in time ſo called, are Elect before time; But of thoſe many that are called outwardly but a few thus, hence but a few ſaved, ſo Rom. 11. a remnant according to Election.
6. It is of love and good pleaſure, 1. foreign Love, Rom. 9.13. with the 11. verſe, foreign, good pleaſure, Eph. 1.5. & 9. this love expreſt in ſingling out, and fore appointing to life, of the ſame meaning foreign, Rom. 8.29.11. Rom. 2. with 5, the people whom he fore-knew, the remnant according to Election; to know in Scripture phraſe importing to embrace in love, (after ye have known God, or rather are known of him, he knows (Scil.) he approves the way of the righteous, on the contrary to the wicked, I know you not,) ſo 1 Pet 1.2. and 20. ſo 2 Tim. 2.19. there foreign, the Lord knows (as thoſe whom he hath in ſpecial manner loved, and built upon the ſure foundation of life his own purpoſe) who are his. 2. It is his decree of diſtinguiſhing love, love with choice ſo imbracing theſe as refuſing thoſe; this foreign Election holds forth, limiting his love and good pleaſure, for life to ſuch as he hath in his purpoſe gathered apart from others; foreignwhat foreign Predeſtination, or rather praefinition is to foreign purpoſe, the ſame is foreign Election to foreign; to love and good pleaſure.
7. It is of meere love and abſolute pleaſure, not upon either good works, on faith fore-ſeen, this is clear. 1. From the 9th. to the Rom. verſ. 11. where the Apoſtle makes Election the purpoſe of God, as of him that calleth, and for this end that it might abide: Now it is the effectuall call of God that gives faith, and in this call is that renewing work of the holy Ghoſt, whereby the Elect are brought into the ſtate of life, and principled for good works in order to life; and this call of God is a ſure and unmovable foundation of eternall life to the Elect, as borrowing nothing of man, but depending wholly upon the unchangeable purpoſe of him, in whom is no change, neither ſhadow of turning; foraſmuch then as in our call we receive faith, and the ſpirit, and Election is of God as of him that calls, he neither fore ſees faith nor good works in any after-called ones, antecedently to the decree of Election; but in his decree of giving them, it is that he fore-ſees them.
2. Thoſe arguments uſed in the explication of the 11th. verſ. towards the latter end of the firſt Sermon, to prove this generall concluſion; That no purpoſe of God can depend upon any thing without himſelf, will here conclude.
3. That diſcourſe in the ſecond Sermon, from almoſt the beginning to the end of that Sermon, proving that not onelyonly comparative Predeſtination is above all different reſpects in the Creature, but ſingle above all reſpects, and thence concluding that not man conſidered as fallen, but conſidered as not yet Created, muſt be the object of Predeſtination, will here likewiſe conclude.
4. This abſolute and arbitrary pleaſure of God is really and experimentally made manifeſt, in his diſpenſations to the Children of men, (why did he chuſe one Nation of the Jews to be the onelyonly Nation of the Covenant; and therefore the people amongſt whom generally his ſecret Election raigned, over-looking all the Nations of the world beſide? did he fore-ſee independently upon his decree, greater inclinableneſs to faith and holineſs in them, then in all the world beſide? I think no man will be willing to own ſo wild a conceit: I am ſure Moſes tels them the contrary, Deut. 9.4.5. why doth he ſend the Goſpell ſince the door of faith hath been opened to the Gentiles, to ſuch a people rather then to another? Is he not therein found of thoſe that ſought him not? why did he in ſuch an age firſt make known the myſtery of the Goſpell, to all Nations for the obedience of Faith, and ſo for life, by Jeſus Chriſt; which myſtery till that time was kept ſecret from the beginning of the world, Rom. 16.25.26? what is here to be ſaid? but even ſo O Father, becauſe ſo it ſeemed good in thine eyes.
5. It is the Election of Grace, Rom. 11.5. and therefore not of works, verſ. the 6. if Election, not of works, then not of works fore-ſeen; for Election being Gods eternall purpoſe, as formerly hath been proved, and the Apoſtle in his whole diſcourſe, diſputes upon that as a granted principle, there could be no other way whereby it might be ſuppoſed of works, then of works fore-ſeen; if not of works fore-ſeen, then not of faith fore-ſeen, becauſe faith here puts on the nature of works, as being a qualification in our ſelves, commending us to God by that which hath prevented his free gift, Hence:
6. Upon the ſuppoſal of faith and works, or faith alone fore-ſeen, the Doctrine of free grace is wholly undermined in the foundation; nothing more frequent in Scripture, then that our Call is of grace, 2 Tim. 1. & 9. Faith is the gift of God, Ephe. 2.8. Grace alwaies ſo interpreted as to ſhut out works, to forbid glorifying, (yet matter of glorifying granted; if there be any thing in our ſelves before it be given of God to commend us to him;) Now to what end is all this, if we have prevented the free gift of God, even from all eternity, by fore-ſeen faith and works, engaging his purpoſe for us?
7. It is manifeſt in the inſtance of Chriſt, the head of the Elect, that God proceeds in his Election according to his abſolute and arbitrary pleaſure; what reaſon can be given, other then meerly the abſolute will and good pleaſure of God, that the man Chriſt, conceived of the God of David; a mortall man, ſhould in the wombe be made the head of the Angels, the onelyonly begotten Son of God, the image and glory of the Father; the light, righteouſneſs, and life of the world? Can any man make himſelf believe there could be any thing foreſeen in the humane nature of Chriſt, to move the Lord thus to purpoſe concerning him? In the Churches head ſaith S. Auſtin, we have a moſt clear evidence of moſt free Election; that it is thus of meer love and arbitrary pleaſure, not of faith or works fore-ſeen, is yet further manifeſt by the next main particular.
8. God in his purpoſe of Election decrees as life, ſo all ſpirituall bleſſings making for life, to be freely given us in Chriſt, Rom. 8.29.30. there the whole method of ſalvation is derived from Election, 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 foreign, we are taken by lot, or have our lot aſſigned us, further hinting to us, how little the will of man hath here to doe.
Object. We are Elected in Chriſt, but we are no otherwiſe in Chriſt then by faith (Ergo) our faith fore-ſeen is the cauſe of our Election.
Anſ. 1. We ſhall give the true meaning; we are Elected in Chriſt, that is, we are Elected to receive in him united to him as the members to the head, all bleſſings prepared for us in our Election; Chriſt is not the motive of Gods decree, but the meanes of accompliſhing it: Thus the Apoſtle, 1 Theſ. 5. and 9. 2. We ſhall confirm it, that it muſt be ſo underſtood.
1. Chriſt himſelf is ordained the mediatour of the new Covenant by vertue of Election, Rom. 4.16. The Apoſtle there ſhewes that God in contriving the Covenant of grace, whereby Chriſt is the head and mediatour, had a ſpeciall eye to the Elect ſeed; that ſeed to whom, to all whom the Covenant ſhall be ſure for life. Chriſt was not then the motive to Gods decree, but for their ſakes to whom he had drereed life, did he ordain Chriſt a mediatour, and in his hand the Covenant of Grace.
2. Faith whereby we might be conceived to be repreſented to the decreeing eye of God as in Chriſt, is given us by vertue of Election, therefore no otherwiſe fore-ſeen in us then in that decree, whereby God hath determined to give it us, Acts 13.48. John 10. verſ. 26.27. becauſe they are Chriſts ſheep, they hear his voice and believe, in their effectuall Call; therefore his ſheep before their call; that is according to Election, whence it proceeds originally that they hear and obey his Call: Hence Tit. 1.1. The faith of Gods Elect; as faith, ſo holineſs, or whatſoever might be imagined to commend us to God.
1. All depending upon faith, therefore if faith be not praevious to the decree, neither is holineſs.
2. We have ſeen before our holineſs depends upon our Predeſtination thereto.
3. Otherwiſe we rather chuſe God in Chriſt, then God us, John 15.16.
4. Then were Election of works contrary ſo expreſly to Rom. 9 11. Hence we learn the true meaning of thoſe Texts of Scripture, 2 Theſ. 2. and 13. and 1 Pet. 1.2. in both which it is ſaid, we are choſen in ſanctification of the ſpirit (for ſo it is in the Originall) &c. that is, we are choſen that by the ſanctification of the ſpirit, &c. (to which ſanctification we are likewiſe choſen) we might obtain glory: from this particular then thus concluded it is further manifeſt, both that Election is of perſons, and that it is abſolute.
9. As it is for life, and all bleſſings making for life; ſo it is effectual unto life, not one, nor other of Gods Elect ſhall ever finally miſcarry, but as only they, ſo every one of them ſhall moſt certainly have life.
1. The purpoſe of Election is firm, 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. foreign The immutability of his counſell, 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, after their call through weakneſs and remaining corruptions, they might a thouſand times miſ-carry: yet by vertue of Gods unchangeable Election. …. 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.
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; we ſhall add a further teſtimony or two, John 37.38.39, 40. where we may obſerve; 1. That it is from the gift of the Father originally, that we are delivered unto the care and cuſtody of Chriſt; we are the Fathers by Election, before we be Chriſts by redemption, and therefore not choſen becauſe fore-ſeen as redeemed by Chriſt, and applying by faith his redemption; but becauſe choſen, therefore given into the hands of Chriſt, that by him we might be redeemed.
2. That every one of the Elect as they are given of the Father, ſo they ſhall certainly come to Chriſt; there is their effectuall Call; not only ſhall they have a power to come, but actually they ſhall come.
3. That every one of them thus comming ſhall certainly have life; all this verſ. 37. which is further confirmed, 38.39.40. So in the 44. and 45. verſes, there are theſe concluſions.
1. No man can come to Chriſt, but he that is drawn of the Father.
2. Whoſoever is drawn comes.
3. Whoſoever being drawn comes, ſhall have eternall life; 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. where the drawing of the Father is interpreted his teaching, where two things are affirmed.
1. That they ſhall all (viz) all that the Father hath given to Chriſt, be taught of God.
2. This teaching of his is ſuch an heart-teaching, that every man that hath been thus taught of the Father comes: Hence it is manifeſt;
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; whoſoever partakes in this teaching he doth come, all come not, therefore all have not been thus taught; hence St. Auſtin, If every one which hath been taught comes, then muſt it needs be, that he that comes not, hath not been taught: Again, *Lib. de. predeſt. ſanct. c. 8.what is that? Every one that hath heard and learned of the Father comes to me; but this, there is none which heares and learnes of the Father but he comes to me; for if every one which hath heard of the Father and learned, comes certainly; whoſoever comes not, hath not heard of the Father and learned; for had he heard and learned, he had come.
2. That as they are by divine teachings effectually cal'd, ſo they do finally perſevere, and every one of them obtain life, they are ſo drawn of the Father and ſo taught by him, as they are raiſed up at the laſt laſt day, and that unto glory as is manifeſt, in that this raiſing is a fruit of the Fathers drawing to Chriſt, and by comparing verſ. 44. with 39. and 40.
3. It is here further manifeſt, that onelyonly 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.
No man can come except he be drawn of the Father, be that is drawn doth come; whence the diſcourſe lies clear, all that are drawn come, all that have power are drawn; therefore all that have power come, but all come not, therefore all have not power, onelyonly the Elect (viz.) thoſe that are given of the Father to Chriſt come, therefore they onelyonly 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.
1. It is contrary to verſ. 2. of this 17. Chapter, and to Ioh. 6.37. &c. as formerly we have ſeen.
2. The form of ſpeech there uſed, will not infer neceſſarily that he was given of the Father; 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 (foreign) onelyonly the Prieſts to eat the Shew-bread, this ſounds as though ſome of Davids company were Prieſts; the meaning is, it was not lawful for any of them in ordinary caſe, becauſe there were no Prieſts to eat of that bread; ſo here, none that the Father hath given to Chriſt ſhal periſh, except Judas the ſon of perdition: 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.
3. Grant him given of the Father, yet is it to be underſtood of another giving, then that which is according to eternall Election.
1. He is given in regard of outward ſtate, as all are that are outwardly called, and make profeſſion of Chriſt, though few of thoſe bee choſen.
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. They ſhall be upheld after their cal againſt all temptations, ſo as they ſhal certainly perſevere in the grace of their cal unto eternal life: Theſe Scriptures which prove their cal, do likewiſe confirme their certaine obtaining of eternal life, as we have ſeen in the opening them; add to them 2 Tim. 2.19. and Mat. 24.24. and Rev. 13.8. and Rev. 17.8. and Rev. 20.15. 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, ſo as not any one of Gods Elect ſhal ever fal ſhort of life; it was with ſpecial eye to the Elect that the Covenant of Grace was ordained, and ſo contrived, that by that Covenant life might be ſure to them, Rom. 4.16.
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.
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: 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, ſo as that it cannot come to paſſe but the ſinner ſhal obey his cal: And for perſeverance in the grace of his cal, the liberty of mans wil requires (ſay they) that when God hath done all that he doth for any, yet may man for the iſſue not perſevere. 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, or Triumphant in heaven, or not? whether Chriſt ſhould hauehave taken our nature upon him; his offices, have done and ſuffered all in vain, or not?
2. For the ſecond: 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, 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, and they require it as eſſential to the liberty of mans wil, that he may as to the event, imbrace or refuſe the motions of Gods Spirit, whether in his call, or after it; 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, and ſometimes ſome of them ſpare not to deny it.
3. For the third: Hence it muſt follow, that the Election of any perſon cannot be till the laſt moment of life; the reprobation of any perſon not til the time of obſtinacy in ſinne; for they make faith and final perſeverance therein, ſubſtrate to election; unbelief and obſtinacy in ſinne ſubſtrate to reprobation: 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; therefore it muſt be actual, and ſo election and reprobation not eternal, but in time; therefore no decrees or imminent acts of God. 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, and thoſe of greateſt note, that Election is not confirmed from everlaſting; that it is revocable, that men ſometimes of elect become reprobate, and of reprobate elect, &c. What portents of opinion theſe are, even
Qualia credibile eſt rictu ruct aſſe trifauci
Cerberon & ſtygii monſtra tremenda lacus.
The former Doctrine with cleare evidence of Scripture, truth hath already manifeſted, to the praiſe of his glorious grace, or to the praiſe of the glory of his grace, Eph. 1.6.
There are foure things in the decree of Election, making much for the glory of his grace.
1. That it is to ſuch great bleſſings in Chriſt, the greateſt of bleſſings, and the foundation of the reſt; Eph. 1.3, 4, 5. 6.
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, 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.
3. That it is ſo free in oppoſition to all works and faith in man, it being and abiding wholly of him that calls not believers, but unto faith, nor the holy, but to holineſſe, as formerly hath been declared.
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, whether here or in heaven, then this conſideration, Why did God ſet his love upon me, 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 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 the true arguments of his glory ariſing from his grace.