Some stop to the GANGRENE OF ARMINIANISM, Lately promoted by M. John Goodwin ' in his Book entitled, Redemption Redeemed. OR, The Doctrine of Election & Reprobation IN SIX SERMONS Opened and cleared from the old Pelagian and late Arminian Errors.  
By RICHARD RESBURIE, Minister of the Gospel in Oundle in Northamptonshire.  
LONDON, Printed for John Wright at the Kings-Head in the OLD-BAYLY. 1651.   

To the Reader.  
Reader,  
THou hast here a small piece presented to thy view, which hath above these three years lain concealed with the Author, as thou mayest perceive by the Imprimatur; neither had it yet looked abroad, had not those main Truths of God in it asserted concerning his Electing and Redeeming Grace, whereon especially the throne of his glory is raised, wherein is the peculiar treasure of his Saints, been of late by the daring hand of that unhappy man M. John Goodwin, in his wretched Treatise by him called, (but miscalled) Redemption Redeemed, been so highly assaulted. In the first place my hearty Prayer is, The Lord rebuke him; and if that peculiar grace which for the present he so seriously despiseth, and so boldly bids defiance to, shall yet magnify itself in saving him, though by fire, yet let the zeal of the Lord for his own most precious truth burn his work, for it is stubble: Nay, when ever that grace shall visit him indeed, with the discovery of the truth, as it is in Jesus, his own hands will be forward to pull down what he hath built. In the second place my hopes are, and indeed my confident expectation, that the Spirit of the Lord shall send forth some faithful assertors of his Truth, not only to encounter him, but to confound his Doctrine, and for the good of his Elect ones in this Nation, such of them as through weakness of judgement, and unskilfulness in the mystery of Christ, are liable to be seduced by such a Spirit of Error, (only the foundation of God stands sure,) to strike his weapons out of his hand, as they have been already struck out of the hands or his great Masters Arminius and Corvinus, and the rest of that mischievous faculty: Neither hath he, for aught I can (and without partiality) discern, at all repaired their loss, only concealing it from vulgar eyes, he treads with confidence in their beaten steps, and that nothing may want to set it off bravely, challengeth an whole University to remove him. (Doubtless such modesty and ingenuity, must needs be the character of the Spirit of Truth in him:) In the mean time till a further Antidote shall be prepared by a more skilful hand, I have adventured to administer this which lay by me, if the Lord may please to bless it for some check to that spreading poison. And this let me say, though it be no Answer directed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to his Book, for it was composed long before his discourse saw the light, yet doth it mainly insist upon the foundation of all, viz. the Decrees of God, endeavouring to clear according to the Scripture, (the only key of this Mystery,) the Doctrine of Election and Reprobation, which being once well settled, his errors about the following Doctrines, that of Redemption, the perseverance of the Saints, etc. are smitten at the root; withal in the prosecution of those forenamed Decrees, the other Doctrines controverted fall in to be discoursed; neither have I declined the main Objections which by the Arminian Family are wont to be made about these Doctrines; so that the substance of the whole Controversy is therein handled: But the best account I can give hereof, is briefly to set down the order of the Treatise, which is as followeth.  
In the first and second Sermon is handled the Doctrine of Election and Reprobation jointly, and this in opening the ninth Chapter to the Romans, from Vers. 1. to 24. wherein the Absolute Decree is maintained. In the third Sermon the Doctrine of Election apart, and therein Absolute Election further asserted. In the fourth Sermon the Doctrine of Reprobation apart, and therein Absolute Reprobation proved. In the fifth Sermon those Texts of Scripture cleared which are wont mainly to be objected against the Doctrines in this Discourse maintained, and therein the Arminian Doctrines, 1. About the antecedent and consequent Will: 2. About the improvement of naturals, for the obtainment of spirituals, examined. In the sixth and last Sermon three other Objections are answered; 1. That which chargeth the former Doctrine as making God the Author of sin. 2. That which chargeth the same Doctrine as rendering God cruel, or at least not so merciful as the Scripture represents him. 3. That which chargeth it with despoiling man of the liberty of his Will, and indeed here is the Diana. In these Objections are the knots; I have therefore singled them out, not that I have such an overweening opinion of myself, as to think myself amongst the ablest to unite them, but indeed very fare below many of my brethren. But, 1. It is not fair dealing with a Controversy to pass by the main Objections: 2. I hope what is here said in answer to them may not be without fruit, for the further establishment of some in the Truth. 3. I was willing hereby to give occasion to some one or other Scribe in this our Israel more throughly instructed unto the Kingdom of Heaven, to bring out of his treasure things new and old, for setting these precious Truths of God more fair in the eyes of his people: And here I now thank Mr. Goodwin, whose darkness, I doubt not, will occasion more light, his boldness (confident I am) will excite modesty; I will not say, what an edge his sometimes imperial dictates, instead of Arguments, (as is the Arminian mode) sometimes his monstrous Conclusions, sometimes his wrested Quotations, sometimes his uncouth Philosophy, sometimes his consequential Blasphemy, will put upon the spirits of some whom the Lord shall honour to rescue his Truth out of his hands, only I am persuaded the zeal of the Lord will do it: Which, and a fruitful blessing thereupon, shall be the earnest Prayer of  
(Reader) Thy Servant in and for the Truth, Richard Resbury.   

THE FIRST SERMON.  Rom. 11 Chap. verse 7. 
But the Election hath obtained it, and the rest were blinded, or hardened.  
THe Apostle is here taking up again 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, than the discourse itself.  
The occasion; an objection which might arise from the Jews refusal of the Gospel, which the Apostle doth so prevent and answer, as in his answer he doth clearly open the great mystery of eternal Predestination.  
The Objection ariseth thus; The Apostle having formerly preached the truth of the Gospel, in that main Article of justification by faith alone without the works of the Law: Hence this Objection; if that be truth, and the only of life; how comes it to pass that the Jews Gods covenanted Israel generally refuse it? sticking to the Law for righteousness to life: Hence it will follow that God hath made void his Covenant settled upon Abraham for himself, 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 Gospel, that justification is not by faith, as the Apostle taught.  
For answer; The Apostle retaining the truth of the Gospel; first disclaims, then refutes the objection.  
First he disclaims it, (God forbidden) God makes good his Covenant to the utmost. Secondly, He refutes it. 1. By special instance of himself, For I also am an Israelite etc. vers. 1. this concludes God hath not cast away all his people; but what if some? Therefore in the second place, he answers by distinction, vindicating the faithfulness of God, that not one of his Covenanted one's hath he cast away: the sum 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 only the outward administration, but the spiritual and eternal blessings of the Covenant do belong; these he hath not cast off, the rest he hath; yet herein his faithfulness not liable to exception, for as much as they never were truly his Covenanted one's, only 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 one's should fall short of eternal 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 final apostasy.  
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 foreknowledge of God concerning his people.  
For confirmation that God hath not cast off his people whom he foreknew, he instanceth the Church's state in Elijah's time, from the 2d. to the 5th. verse. The sum is this, though the whole Nation in general 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 Gospel, and bring damnation upon themselves; yet there is a remnant according to the Election of grace who embrace the Gospel, 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 mere grace and peculiar favour: And than vers. the 6th. having descanted upon this grace, that it shuts out works. (Works than are as inconsistent with the grace of Election, as with the grace of justification, with that free favour whereby God chooseth 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 only 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 inferred, that because Election is of grace, it must therefore shut out works; and this with special aim at the error of the reprobate Jews, who stood so much upon works: he doth in the 7th vers. resume the conclusion, differencing first betwixt Israel in common, and the Elect of of Israel: the Election here being the same with the remnant according to Election, vers. 5. Then betwixt the Elect and the rest from the Elect, by Israel in the former part of the vers understanding the rest of Israel from the Elect in the latter part, who were blinded, or rather hardened, for so the same 
* The verb derived rather from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Callus then from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caecus: & what if it signify (when blindness) most properly that kind of blindness which is by thick films and hard scales over the eye?  word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is otherwhere usually rendered, John 12.40. where it is differenced from this signification of blinding, and Mark 6.52. it having in it the signification of a brawny hardness; and so it answers more expressly 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 foreknow.  
2. Then different condition for eternal life, who are thus differenced in the breast of God; the Elect shall certainly have life: (The Election hath obtained it) the rest are hardened unto death. (And the rest were hardened) we shall conclude both in this following Doctrine.  
There is this difference between man and man founded in the breast of God; Doctrine. 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 Doctrine, it will be necessary to premise some cautions.  
1. In handling this Doctrine, 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 faithful prayer.  
2. We shall meet with many things to startle humane reason, against which it will cavil endlessly. So Rom. 9 14. God is charged with unrighteousness, and in vers. 19 with tyranny by man's 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 inquiries; and where he makes an end of speaking, there must we make an end of enquiring, remembering the incomprehensible greatness 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 licentiousness, others to insolent murmur against the Lord, and indeed according to this difference betwixt man and man held forth in this Doctrine: this Doctrine itself in the prosecution of it, is like to have a different work, opening the eyes of some, striking others blinder than they were; softening some, hardening others. But first, forasmuch as God hath in his Word revealed it, we may and must inquire into it, only stint our inquiries 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 Gospel, 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 Errors against the truth of the Gospel, and therefore so much in all ages opposed by the Devil 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 denied any part of their food, because the children of the wicked one will poison themselves with it; much less must they be denied their chiefest food.  
These things thus premised, we return to the Doctrine, 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 dependence 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 opened, 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 Gospel 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 clears 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 Gospel, fall short of eternal 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 fulfils 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 Gospel which the Jews refuse, and by refusing miss eternal life, then is the Covenant of God of none effect; in which objection, there is first a supposition of the Jews rejection. 2. An inference thereupon of God's unfaithfulness.  
The Apostle grants the supposition, denies the inference; grants the supposition in the five first verses, not expressly 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 showeth what is the state of that people, in wishing himself accursed from Christ for their sakes; it is as much, as if he had wished himself in their stead, so they might thereby have become Heirs of blessing; It is impossible that man only should be man's Redeemer, yet so high a strain of love doth the Apostle here run, that for the salvation of the Jews he would undergo that wrath, which for man, lay upon man's 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 Typical Mediator: the Apostle having thus express his griefs, shows the special reasons of it, partly his interest in them, vers. the third; partly their interest in God, in those many precious privileges they received peculiarly from God, vers. the 4th. and 5th. And having thus granted the supposition, he denies 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 than is, the Covenant of God remains firm, notwithstanding the general apostasy of the Jews, which the Apostle proves by a threefold instance, all tending to this, to limit the Covenant to the true Heirs of it; 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 jacob's Genuine posterity, according to the purport of the Covenant. In the second place, it signifies Jacob himself, the meaning than is; that for jacob's 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 sense, according to one of which, all jacob's posterity generally were in Covenant; but according to the other, only 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 jacob's posterity was in Covenant, separate by outward call, and sealed up by Circumcision to the Lord. 2. According to the special and primary intention of it, which is eternal life, and all blessings effectual thereunto; 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 only to give them life upon believing, 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 again distinguisheth betwixt the natural, and faederal offspring, according to that second sense of Covenant-Interest, newly laid down, Neither because they are the seed of Abraham, (by natural descent) are they all children, according to the Covenant, which he proves by Scripture testimony, settling the Covenant upon Isaac and his posterity, excluding Ishmael, 
* Christ with all believers.  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 natural 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 confirms his Exposition, verse 9 quoting Gen. 18.10. the sum of his confirmation comes to this; That as Isaac was borne not by the strength of Nature, (for Abraham's loins and Sarahs' womb were now dead) but by virtue of the Promise, so it is with all the faederal offspring of Abraham, not in that they are from him by natural descent, and therefore not all that naturally descend from him, but in that they are his offspring, according to the Promise, (and only to some the Promise belongs) are they the blessed seed: The Observations.  
1. The main intention of Abraham's Covenant is eternal life.  
2. They who are the proper subjects and true heirs of this Covenant, do effectually obtainlife.  
3. It is in the Tenure of this Covenant, not only to give life upon condition, but withal effectually to fulfil 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 faithfulness of God remain inviolable, forasmuch as all the true subjects and proper heirs of the Covenant do certainly obtain life.  
These are all clear from the Objection, that if the Jews fell from the state of life, the Covenant was void, and the answer, preserving the firmness of the Covenant, in that the proper heirs of it have life.  
The third instance follows in Isaac's family, in the 10, 11, 12, and 13. verses, taken out of that History, Gen. 25. v. 23. where first the Apostle clears it of those exceptions which might be made against the former instance, vers. 10. Secondly, he lays down the same difference tending to the same purpose betwixt Jacob and Esau the sons of Isaac, that he had formerly laid down betwixt Isaac and Ishmael the sons of Abraham, v. 12. & 13. Thirdly, the ground of this difference, vers. 11. where he opens the great Mystery of predestination.  
1. For exceptions against the former instance, these two might be made: First, Isaac was borne of the freewoman, 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 settled in Isaac's posterity only; but it is otherwise in jacob's 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, settled 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 civil as a spiritual difference; because that which concludes Jacob in the saving Covenant, and with him that seed of his; that not only is of Israel, but is Israel; excludes Esau and his posterity that Covenant, it being the main instance Vindicating the faithfulness of God in making good that Covenant, notwithstanding the Jews generally fell from the state of life, in as much as the remnant amongst them obtains life: this difference is further both confirmed and cleared, that it is spiritual, (the servitude of Esau importing his exclusion from that Covenant, he in this answering Ishmael in the former instance) vers. 13. their different condition proceeding from the Law of God to Jacob, and his hatred of Esau; which love and hatred applied to the question in hand, is manifest to be eternal love and hatred, in order to eternal life and death.  
The Apostle singularly taught of God, sees more in this hatred of God towards Esau, than the desolation of his earthly inheritance expressed by the Prophet, 1 Mal. 3. Nay in that desolation as an outward pledge he reads the Lords eternal hatred, which is yet further manifest by the ground of this difference, which now comes to be considered.  
3. The ground of this difference vers. 11. where the Apostle first denies the ground of this difference to be in their works, which he confirms by observation of the time, when the testimony of their different condition was given; they being yet unborn etc.  
2. He so denies it to their works, as he ascribes it unto God; Not of their works, but of him, that is of God; Therefore so denied of their works, as likewise of themselves: the original and supreme 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 ways insinuated.  
1. In the specifying of this purpose of Election, which because it is a purpose of choice in regard of Jacob, must therefore be accompanied with a purpose of refusal in regard of Esau, which purpose of refusal, is the purpose of Reprobation.  
2. In the removal of works as the ground of their difference, as well evil works denied the supreme ground of Esau's servitude, as good of jacob's Dominion, of Esau's hatred, as of jacob's love.  
Therefore another ground must be found for Esau's condition, as well as for jacob's, which can be no other than what is hinted concerning Esau, in that which is expressed concerning Jacob.  
3. The different state and condition of the parties here instanced; if only the purpose of Election as it is here expressed, 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 than gives this double and contrary instance, removes what might be imagined grounds in themselves from both; (from Esau especially, that which alone might be conceived a ground in him) ascribes the condition of the one expressly to God's purpose as the original ground; it must needs be that the contrary purpose of God, is likewise the original 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 jacob's part) as that it may 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  abide. And therefore 5ly. So of God according to the purpose of Election, as of him that calleth; in our Call we receive faith, and that renewing work 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 virtue of that purpose gives faith, and brings into the state of life, by the renewing of the holy Ghost; and thus his Election remains firm for the issue of it, eternal 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 well works foreseen as done, because expressly for Election; so denies it to be of works, as that it shall be of God; but if of works foreseen, it was of ourselves, 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 than 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 only, but faith too; faith not only acted but fore-seen. 1. It is not thus, not of works, but of him that believeeths; 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 foresee either works or faith, but as of him that gives faith; and therefore cannot foresee it antecedently to his purpose, but in his purpose of giving it: And now that the forelight of evil works, or of any thing in man, is not the first ground of his perishing condition; but in Esau's case evil 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 itself.  
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 special instances to conclude the general question about the Jews, the Nation generally refusing the Gospel, and so perishing, the remnant embracing 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 carried the purpose of Election and Reprobation, in a parallel 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 supreme 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 evil of sin, 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, sin cleaves inseparably; otherwise second causes in producing their acts, should move independently upon the first cause, and the Creature should Create.  
Therefore only so far doth God foresee before all time, what shall be in time, as he sees his own will, either for the doing it, or permitting it to be done, for affording 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 foresight that it shall be, and therefore in order of nature before it, and so his purpose merely of himself: 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 known to God: But how is this knowledge differenced? All things possible he knows in his own power; all things future in his decree.  
Secondly, if God foresee what shall be, in order of nature before his decree that it shall be, otherwise then in his decree, then is he despoiled of all liberty, both in his decree, and for his decree. 1. In his decree; if he will decree, he hath his rule beforehand from the creature, what he foresee antecedently to his decree shall be; therefore because it shall be, doth he foresee 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 fatal necessity that is imaginable; The sum of the Stoic fate was, 
* Once he commanded, he obeys always.  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 fatal 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 supposal of God's decree? That second causes should by the first cause be determined, so as upon supposition of the first causes predetermination, to work only to that issue which is predetermined, (the same conditional necessity being undeniable upon their own supposition of foresight:) In the mean time for the manner of their workings, rational & free agents left free in their working, the same decree that determines them to one issue, determining them likewise to work freely to that issue; all this is orderly and fair: The first cause herein having its due pre-eminence, 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 despoiled 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 plays but an aftergame, it will be, whether he decree or no; how is this beseeming the Divine Wisdom 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 God's different purpose of Election and Reprobation, is God finally and eternally glorified; if then God hath not determined merely of the Counsel of his own Will, and according to his purpose within himself, their difference with the whole order of it; he hath not of himself determined his own state of eternal glory, but it comes to pass occasionally from the creature, as he light upon it peradventures, according to the uncertain working of the sickle creature, it is so now, it might have been otherwise: Adam fell, so way was made for the eternal manifestation of God's revenging Justice, and sparing mercy in Christ, he might have stood for aught that God determined, and so, for aught that he determined, such a way of glorifying himself might not have been; so all the great works, man's final state, God's final glory, the giving of Christ, the whole method of salvation by Christ, are occasional from the creature, not originally from the Counsels of God, but as the creature happed 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 aim in order to all his works is his glory? Did he not make all things for himself? Are not all things of him, from him, to him? Is not he the supreme great, and therefore all things must be subservient to his glory? Is he not the supreme good, and therefore lovely above all? therefore loves himself above all? therefore makes and order all things for his own glory? There is a natural obligation of justice to himself whereby he cannot but set up his own glory, as the white to which all his works 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 pitched in his counsels, he must needs order and administer all things making thereto, and therefore by virtue of his own glory decreed, he decrees the whole Series from the first step to the last tending thereto. Hence than it is manifest, that this purpose of his for the different state of man, it is merely of itself, above all works good or evil, faith or unbelief, above the foresight of all, comprehending these within it, appointing and ordering them; which will yet be further clear by the Apostles discourse.   

THE SECOND SERMON.  ROM. 11.7. 
But the Election hath obtained it, and the rest were hardened.  
Ver. 14. to the 19 follows an Objection, with the Answer.  
THe Objection, ver. 14. the Apostle knowing how endlessly the flesh will cavil against this truth, lays down and prevents an Objection here, What shall we say then, is there unrighteousness with God? This is the charge of man's corrupt reasoning against God, arising from the Doctrine of Predestination.  
The sum of the Objection is this: If God deal so unequally with them that in themselves are equal, then is he unrighteous, but according to the Apostles Doctrine so it is; for their works good or evil come not at all into account with God as Motives to his Will one way or other for his decree; therefore he is unrighteous.  
For answer; 1. The Apostle detests the consequence of the proposition. Though God deal so unequally (in regard of his decree) with those that in themselves are equal, yet far be that blasphemy from any to charge him with unrighteousness.  
2. He Vindicates the righteousness of God: 1. In points of Election, vers. 15.16. Vers. 15. By that sovereign liberty which God hath for willing, and decreeing mercy to whom he pleases, merely because he pleases, for which he quotes Exod. 33.19. whence vers. 16. he lays down a general conclusion; So than it is not, etc. the meaning; it is not by any, either good desires in man (it is not in him that willeth) or good endeavours of man, (it is not in him that runneth) that God is prevented in his decree, but his decree is wholly of itself; for mercy, because he will have mercy; (But of God that showeth mercy.)  
2. In point of reprobation, the Apostle shows the same Liberty of proceeding merely according to the will of God in the instance of Pharaoh, for which he quotes Exod. 9.16. and thence conclude a full and equal liberty in God, both for Election and Reprobation.  
1. For the instance of Pharaoh vers. 17. Two things are affirmed. 1. That God raised him up, which comprehends his bringing into the world, his preservation, his advancement to the Throne, his singling out to stand in opposition against the Lord, his obfirmation in that wickedness of his— 2. The end of it, that God by powerful destroying such a wicked Tyrant, might glorify his great name.  
2. Now that God made use thereof the same liberty appears: First by the connexive particle (for) which relating to the former verses, where that Liberty had been asserted insinuates here the like. 2. By the conclusion, vers. 18. which avoucheth the same liberty here as formerly in Election; and the Apostle drawing this conclusion for that part of it which concerns Reprobation, from the 17. vers. as appears by the illative particle (therefore) he gives us to understand, that what is said of Gods raising up Pharaoh is so to be conceived, as that therein that sovereign liberty whereby God proceeds merely according to his will is imported.  

Observations.  
1. From the Objection; How hardly flesh and blood relisheth the true Doctrine of Predestination, it will rather rise up to a peremptory and blasphemous charge of unrighteousness against the Lord than yield to it. The pride of man will not endure the true Doctrine of justification, neither the pride nor guilt of man the truth of Predestination; hence in all ages is found so much opposition, in St. Augustine's time by the Pelagians, after him by their successors; since the time of Reformation, Stapleton, Bellarmine, and the whole Nation of the Jesuits, with other perverse Heretics, as Castellio against Calvin and Beza. Arminius against Perkins; and now the Heretics of our times, who have made a compound of the former Errors against this truth.  
From the Objection and the answer together.  
1. That the Apostle laid down as well the Doctrine of Reprobation as of Election, in the former verses; because this Objection thence arising takes in both, and the answer Vindicates God in both.  
2. That what was formerly taught by the Apostle in the instance of Jacob and Esau, for the dependence of their different condition originally on the decree of God, concerns not only themselves and the Jews, but all men, because here are general conclusions laid down, vers. 16 18. and in Pharaoh an instance of such as are out of the Church, so that all the world as well as they of the visible Church, are differenced by God's decree.  
3. That neither works good or evil, faith or unbelief, so much as foreseen prevented the decree of God, but were prevented by it; for if so, 1. There had been no place for this objection, the Apostle in stating it, teacheth us his meaning in the 11th v. to shut out all respects in the Creature If God loved Jacob upon faith or good works foreseen, hated Esau upon unbelief, or evil works foreseen, here had been no place, no not so much as for corrupt reason to question God's righteousness; for than had he dealt unequally, not with those who were equal, but unequal in his sight.  
2. For the answer to the Objection, it Vindicates the Lord upon another ground, his sovereign power of dealing with man herein merely according to his will; how easily had the Objectors mouth been stopped by mentioning their different qualifications fore-seen, if that had been the truth?  
4. Whatsoever the Scripture holds forth for the will of God, we are thence to conclude it just, or (if it arise above the respects of justice in the usual sense, which supposeth an object of reward) at the least not unjust: So the Apostle, because it is Gods will to have mercy on whom he will, and harden whom he will; that is to ordain whom he will unto mercy, and whom he will unto wrath hardening thereunto; this ordination of his arising above all good or evil, so much as fore-seen in the Creature, he therefore concludes it just; suppose we can no more comprehend the righteousness of God in such away of his, than we can the mystery of the Trinity; we must not therefore deny it to be his will, because we cannot fathom the righteousness thereof, but because the Scripture affirms it his will, we must conclude it righteous.  
5. That not only comparative Predestination is above all different respects in the creature, but single above all respects, whether in Election or Reprobation,  
Some grant that thus far it is clear in the Apostles discourse, that Jacob and Esau were equal, as represented to the decree of God; and what difference was betwixt them flowed originally from the decree, and  God in choosing one, refusing the other proceeded merely according to his will, that if the question be, why did he choose jacob rather than Esau? or why did he refuse Esau rather than jacob? no other answer is to be given but merely his will: This for comparative Election and Reprobation, but then for single; they think there is in all men a necessary qualification one and the same; the consideration whereof is in order of nature, before the decree either of Election or Reprobation, and that is the corruption of nature over all men, all alike; hence they make the object of Predestination man fallen, not comprehending within it, the creation and the fall, but stating it below both.  
Against this opinion, the three arguments formerly used to prove the purpose of God to be wholly of itself, will conclude; we shall have further occasion to discuss this more fully upon the next verses; for the present, let us see how far what the Apostle hath here argued makes against it, concluding rather the decree of Predestination to arise above both the fall and the Creation, and to have for its object, man not as yet Created, in divine consideration.  
1. From the Objection; there had been little reason for it, had fallen and sinful man been the Object; For when all had deserved to perish, what colour of unrighteousness was there, that God should decree the saving of some in mercy, leaving others to perish according to their desert?  
2. From the answer; The Apostles answer is from God's sovereign liberty of disposing of man according to his Will: but had fallen man been the object, an answer more satisfying the adversary, less liable to exception had been ready at hand to this purpose; for as much as all men have deserved to die, had God so determined of all he had been just, that he ordains some to life, it is his mercy.  
3. From the following discourse which clearly setteth forth man as not yet created to be the object, raising this decree of God above both the fall and the creation; and being the continuance of the Apostles former discourse, concludes the Apostles meaning the same, in the former discourse.  
Verse 19 Why doth he yet complain? who hath resisted his will? The meaning, by what right doth God find fault with man, and punish him for his sin, forasmuch as it is his will to harden him in sin? the former Objection chargeth God with unrighteousness; this with tyranny. For answer.  

The will of God is his Decreeing will.  
The will of God is his declaring will.   
His decreeing will determines what shall be; his declaring will shows, 1. What is man's duty. 2. What God accepts when it is performed; it is here the decreeing will which no man can resist, his declaring will is so often resisted, as sin is committed; and the strength of the objection is in this, that man in resisting his declaring will, viz. what he commands, and in the performance whereof he would be well pleased; doth yet not resist his decreeing will, so the Objection clearly form is this; If God have decreed that man shall sin and be hardened in his sins, and no man can resist this decree of God; by what right can he punish man for his sin? For answer, the Apostle grants what the objection allegeth; denies what it would conclude, by pleading Gods absolute sovereignty over man; and in his sovereignty, his liberty for disposing of man, merely according to his will, his will no way taking rise from any thing in man; and this by checking the insolency of man in thus contesting with his Creator, forgetful of his Dominion over him, which by comparison is illustrated vers. 20. and and this comparison specified, and further cleared by instance of the Potter and his clay, ver. 21. 1 1 1 1 The Potter, God. The Clay, Mankind. 2. 2. The Potter's power over the Clay. God's Dominion over man. 3. 3. The Clay in the lump not yet form into Vessels. Mankind not as yet Created. 4. 4. Of the same lump. Of mankind equally represented. 5. 5. One Vessel to honour, another made to dishonour. One man created for eternal life, another for the day of evil.  
Now let us see from this Objection, and the answer to it; whether man fallen, or man not yet created, be the Object of Predestination? whether the sin of the first man, and in him the corruption of all men be considered before the decree? or whether the decree of God comprehend within it, the sin both of the first man, and of all men; this by certain steps.  
1. The objection taking for granted, that men are hardened in sin according to the decreeing will of God, it is not denied by the Apostle, but justified: but whether doth the consideration of sin in the parties to be hardened, move God to that decree of hardening them; or doth that sin for which they are hardened, fall within the decree of God?  
Ans. Though God foresee that they shall fin before, he will harden them in their sin, their hardening being a judgement upon them for their sin; yet doth not the foresight of that sin go before his decree of hardening in sin, but he decrees of his mere pleasure. 1. To permit them to sin, in order to hardening. 2. To harden them in sin order in to condemnation.  
1. Otherwise there was no place for this Objection, for it is granted on all Hands, that upon sin committed it is just with God to harden, and it will follow by like reason, that upon the foresight of sin to be committed; and this without the decree of God, it may be just with God to decree to harden; and there is no more colour of objecting against God in this latter, then in the former.  
2. Neither otherwise doth it suit to the Apostles former discourse; the decree whereby God wills the hardening of the Reprobate, is the same with that whereby he hated Esau, as is clear by the thread of the Apostles discourse, from vers. 13 to 19 but that riseth above all respect of sin to be committed, v. 11.  
Hitherto we have gained this step, that those actual sins in recompense whereof, by the righteous judgement of God, the Reprobates are hardened unto death, fall within the decree of God, are not fore-seen without his decree, as Motives to his decree, but are by him decreed with intention of hardening for them.  
But than secondly, Doth not the consideration of natural corruption by the fall, go before this decree of God, and thence the justice of God more clear, that though he decrees to permit to sin in order to hardening; yet is it only sinful man so considered in his decree, fallen into a state of sin without his decree, that he so decrees to permit to sin?  
Answer, But then still what place for the Objection?  
That God may harden men for sins committed is granted on all hands, that he is not bound to recover fallen man; but may leave him to commit those sins for which he is hardened, is likewise granted, that he may find fault with, & punish with eternal wrath hardened sinners, is likewise granted, supposing then the corruption of nature in the eye of God before his decree of hardening the Reprobate; there is no place for this Objection, except we shall say that God must decree either not to suffer fallen man further to sin, or not to harden any sinners in sin, or not to punish hardened sinners; but this is contrary to what by all is granted.  
Thus far the Objection makes for man, considered as not yet created, to be the Object of Predestination.  
Now for the Answer: It will make it yet more clear. Where 1. The Apostle pleads Gods absolute power over man, by right of Creation, vers. 20.21. 2. Expostulates for further clearing, 1. The special end. 2. The righteous execution of his decree, v. 22.23.  
1. He pleads his absolute power and sovereignty or dominion, vers. 20. who art thou that answerest again, by way of contestation with God: God is so far above thee, and hath that Dominion over thee, that he is not liable to give an account of what he doth concerning thee.  
2. This power over man, not as created (much less fallen) but as to be created: shall the thing form, faith to him that form it, why hast thou mademe thus? We here see by the Apostles answer, the mind of the Objection, which was to charge God with Tyranny: that he decrees to harden the Reprobate in sin, upon supposal that this decree of his riseth above the consideration of man as created; and in his decree of Creation, he hath this intention: Why hast thou made me thus? which is yet more expressly in the next words, what power the Potter hath to make Vessels for different use, honourable or dishonourable: the same power hath God to Create men, some for salvation, others for destruction, Prov. 16.4.  
Now suppose man fallen had been the Object, a ready and satisfying answer had been rather from God's righteousness then dominion: to this effect, that though God decrees to harden to Reprobate in sin, yet he sees them first as sinners, and that without his decrees.  
2. He decrees to harden them in a certain order. 1. Not to recover them from their sinful state, but suffer them to multiply their transgressions. 2. To harden them by way of righteous judgement for those transgressions of theirs, according to this order of the decree; that it takes it use from the sin of man antecedently to his decree; the plea of God's righteousness must clearly have satisfied even a cavilling adversary,: for who can doubt but when man hath fallen without his decree, God is not bound to recover him from sin; or that when his transgressions are multiplied, the Lord may not harden him, that is, withhold such works of his Spirit as he formerly afforded him, after sinful man's manifold abuse of them, and deliver him up fully to his own heart and Satan. That alone which requires the plea of God's power is, that the first step here is according to God's decree, and his decree of Creation is accompanied with this intention: It is well observed by learned Camero, that for the properties of God, some of them are conversant about the object already constituted, such are his mercy and justice, some about the constitution of the object, such are his wisdom and power, the power of God is here so pleaded, not as supposing man created and fallen in the knowledge of God, but to be created and to fall by the decree of God; the apprehension then of man considered as sinful, to be the object of this decree, it is first against the nature of the Apostles argument here, which is power, or dominion, not justice.  
1. It is against the prosecution of it; 1. Shall the thing form say to him that form it, Why hast thou made me thus? according to that conception it should have been thus rather, Shall the thing deformed say to him that form it, Why hast thou marred me thus? 2. Hath not the Potter power of the same lump, & c.?  
1. They who will have the difference to arise from faith or works fore-seen, suppose here not one and the same lump, but two, and those very different lumps.  
2. They that will have man as fallen, the object of Predestination, will not allow the Potter power to make vessels for dishonour of any other lump then that which is first corrupt and marred, just contrary to the purport of the Argument; Where is the Potter's power then over his clay?  
Thus we have seen from this Objection and Answer to it, man considered as not yet created, the object of Predestination: Let us now add another Argument from the Angels.  
The purpose of Election and Reprobation for the Angels hath them for the object as not created, or it is of works; one of these two must needs be, because there is not in any one Angel fallen the corruption and fall of the rest, as in man; but that it should be of works is to be denied upon the same grounds that it is denied for man, they that grant that in man it is not of works, yet will have man considered as fallen the object, are here troubled to extricate themselves; for if it carry with it many absurdities, that man's Election or Reprobation should be of Works or Faith so much as fore-seen, as they grant it doth, the same must likewise be granted in case of the Angels for works.  
If it may without absurdity be granted for the Angels, that they are to be considered in the purpose of God as to be created, then may it likewise in man, and if it may it must, for the Scriptures sound clear enough that way, only they, for avoiding as they think, some absurdities, interpret them another way.   

Let us add another Argument to clear the Doctrine of absolute power in this point.  
If in another case of equal concernment the Lord proceeds according to his absolute power, then without all absurdity is it to be granted here; but so it is: For instance.  
1. The imputation of Adam's sin to all his Posterity; By what rule of regulated justice am I (conceived in the womb five or six thousand years after Adam's sin) charged with that sin of his? Would this be warrantable betwixt man and man, that by the Father's offence against his Prince, all his succeeding Posterity throughout all generations should be liable to death? Or indeed any of them who were not so much as borne or conceived when the Father committed his trespass? Will it be said in case such a Covenant be made, it is warrantable? But by what rule may such a Covenant be made? or if made, how not more warrantably broken then kept?  
2. Imputation of man's sin to Christ, and in him punishing the sins of all the Elect: Might any Prince hang, draw, and quarter the most innocent and noble Peer in the Kingdom, and even the Kingdom's heir, and the son of his loins, thereby to acquit a company of wretched Traitors? Yet all this most just in God, because he hath this absolute power over man, and even over the humane nature of Christ, that Christ was willing to undergo this, altars not the case in point of justice, for hereunto he as man, was appointed and created by the Father, and if it had been possible that Christ, as man, could have refused it, he had therein sinned.  
What is it then that carries so many to pitch upon the corrupt Mass?  
1. A mere fallacy, for as much as Election is a decree of mercy, Reprobation of justice; the one for saving, the other for condemning fallen and sinful man; therefore here is sin considered before the decree, sparing mercy, and condemning justice, necessarily supposing fin.  
Answ. 1. All that can hence be concluded is, that the decree determines that sin shall be before either the salvation of the Elect, or the condemnation of the Reprobate; but not that the consideration of sin as that which shall be, is before the decree, or the foresight of it a motive to the Decree itself; see a clear instance: The decree of Election is a decree of saving all and only persevering believers, (for those of years;) of Reprobation for condemning all and only impenitent sinners; therefore salvation supposeth final perseverance in faith, and condemnation final impenitency in sin, and that according to the decree, yet the decree itself doth not suppose them, and take its rise from them, but comprehends them, and ordains them, otherwise it was of works, (faith in this consideration putting on the nature of works, as making the purpose to be of the called rather than of the caller) contrary to the Apostle, Rom. 9 v. 11. This mistake supposeth whatsoever is required to the execution of the decree in the last act of it, must before-seen without and before the decree as a motive to it, whereas the decree itself ordains whatsoever makes for the execution of it in the last act. Another familiar instance: A man purposeth to leave his name behind him when he dies in a legitimate offspring, this cannot be without a wife; now according to that mistake he must foresee that he shall have a wife before he purposeth any such thing, and the foresight hereof must be a motive to him for purposing so to leave his name in his Posterity; whereas it is clear in true consideration, that because he purposeth so to leave his name, he therefore purposeth to take a wife, nor doth he any other way see beforehand that he shall have a wife then in his own purpose: That decree which determines the end, comprehends likewise the means to that end, otherwise it would be a decree to no end, a purpose to no purpose.  
2. Because the sin of man is in order of time before either his salvation, or condemnation, that God might be glorified in his sparing mercy upon some, in his revenging justice upon others; therefore must that intention of his sin be in order of nature after God's intention of so glorifying himself, for whatsoever makes for the accomplishment of the end, as the means thereto, is appointed in order to, and by virtue of the end itself fore-appointed. Hence that well known rule, What is first in intention, is last in execution; Instance, A man builds an house in such a place, of such a form, of so many rooms for himself to dwell in, the last thing here in execution is his dwelling in the house, but it was the first in his intention, and therefore for the conveniency of his dwelling did he provide materials, build it in such a place, in such a form, etc. Hence if God foresee the sin of man, as that which should be, before he decreed the glorifying himself in the salvation or condemnation of sinful man, than did he intent to permit sin (without which permission it could not be, and therefore without the intention to permit it, could not be fore-seen) before he intended so to glorify himself, but the permission of sin being first in intention, must be last in execution; therefore man must first be condemned or saved, and then permitted to sin: So great an absurdity doth that mistake run upon.  
Therefore to conclude; 1. Election is a decree for sparing niercy, Reprobation for revenging justice, rather than of them, each of them being an act of absolute and arbitrary power, favouring or refusing to favour, merely at pleasure.  
2. Yet there is a twofold justice in God.  
1. Towards himself, whereby he doth for himself whatsoever his wisdom dictates to be for his own glory.  
2. Towards the creature, whereby he disposeth good or evil to it upon certain conditions.  
In the former sense Election and reprobation both are acts of justice, God is to be justified in whatsoever he doth beseeming his wisdom for his glory.  
In the latter sense they are for justice and mercy, rather than of them. This for the first ground of that mistake.  
2. A needless fear; they are afraid to affirm that God decreed and willed the fall of Adam, lest they should thereby make him the Author of sin.  
Answ. 1. To be the Author of sin is so to act as to stand under the guilt of sin, to be under the guilt of sin supposeth subjection to a law against which we act: Now let such a law be showed against which God offends in ●●●●●ing that man (take it of the first man, and his first sin) shall sin.  
2. Doth not God will the fall of Adam? How then?  
1. Is it against his Will? But he is Omnipotent.  
2. Is it without his Knowledge? But he is Omniscient.  
3. Is it beside his Will? But 1. Not one hair from the head, nor a sparrow to the ground, nor the issue of the lot in the lap without his disposing. 2. Then did he not determine what should be the end of man, when he intended to create him, nor what his course; by the same reason the same is to be said for the Angels, nor how he would be glorified in the small state of men and Angels, nor the giving of Christ, nor the Gospel in the world, the whole Oeconomy of man's salvation and condemnation, of the Kingdom of God here, and in heaven, of redemption by Christ, and thereupon his glory, all originally beside the will of God ordered occasionally: I had as lief subscribe to that wild Philosophy which teacheth the world to be made of the casual concourse of Atoms, as to this more wild Theology, which teacheth the whole administration of this world, and that to come, to come about merely casually and occasionally.  
We have formerly upon Rom. 9 v. 11. in the first Sermon laid down three arguments, proving the purpose of God to be merely of itself, which will here fully conclude that both the sin of the first man, and all sins whatsoever are decreed by God, let us form them to this particular.  
1. He decrees to permit sin, (otherwise he could not so much as foresee it, as was there manifested; again, whereas he in time permits it, if he did not before all time will to permit it, it is with him according to man's weakness, counsels arise in his breast a new) therefore he decrees that sin shall be upon his permission, the permission of sin cannot be conceived to have no further end, but that it should rest merely in the act of permission, and indeed the permission of sin doth involve the being of it upon permission.  
Further, forasmuch as there is no evil but in good, and in every sinful act we have to consider the act, and the sin cleaving to the act, the act and that which is good he works, who is the first cause, the fountain of being and goodness, in whom we move, the sin cleaving to the act he permits: Hence in joseph's sale by his brethren, the crucifying of Christ, the despoiling Job of all he had, etc. the will and the hand of God are owned; If God had not willed the crucifying of Christ, (and what greater sin?) how had he willed the salvation of man by Christ? which yet he willed from all eternity, Ephes. 1.4. Again, if God willed not the fall of Adam, (and it the mother sin) how did he will the salvation of man by Christ? it being the first step making way thereto; this leads to the  
2. He that from all eternity wills that end which cannot be brought to pass without the being of sin, he wills that sin shall be, but God wills that end, the glorifying his sparing mercy tempered with his justice in Christ, in the salvation of some, his revenging justice in the condemnation of others; and this way of glorifying himself necessarily supposeth sin, there being no place for that kind either of mercy or justice without sin; therefore he wills that sin shall be, and the first sin as well as any other, without which the other had not been: Hence  
3. Though sin be not good but evil, yet that sin should be it is good, good forasmuch as it is necessarily conducible to his glory, he having set down in the counsel of his Will in such a way to be glorified, but God wills all good, therefore he wills that sin shall be: Sin is evil, therefore it falls not under the Will of God to approve it, that sin should be is good, therefore it falls under the Will of God to decree it. Hence 
* Enchirid. c. 69.  S. Austin, It is not to be doubted but God doth well, even in suffering to be done whatsoever things are evilly done; for this he suffers not but by a righteous judgement, and truly whatsoever is righteous is good, although therefore those things which are evil, in as much as they are evil are not good; yet that not only those things which are good, but which are evil too, should be, is good: 
* Enchirid. c. 100  Whence after a wonderful and unspeakable manner, it is not brought to pass beside his Will, that even against his Will is brought to pass not beside his Will decreeing, which is against his Will approving.  
4. For that Argument taken from the liberty of God both in and for his decree, apply it here to his Will, when he permits sin, whether the first sin, or any other, and it will conclude his will necessarily determined beforehand by the creature, except we will grant, that he freely of himself decreed those sins to be; many other Arguments might be added. As,  
5. Otherwise the Will of God is not the first in the order of causes, is capable of motives from without, both which are clearly against the perfection of the Divine Nature, otherwise God is not so perfectly happy, but there is a happiness imaginable beyond his happiness: It is greater happiness that all things whatsoever be fully according to his Will, then that any thing be beside it; and therefore forasmuch as God is perfectly happy to the greatest perfection imaginable, it must needs be his Will that those things should be, which yet he approves not as good, but approves as good, that they though not good, but evil, be.  
Another Objection yet against this absolute power in God: Did God make man to damn him, and to this end decree that he should sin?  
Answ. The Scripture doth not much abhor from such like expressions, He made the wicked for the day of evil, vessels of wrath fitted for destruction, etc. but not according to the meaning of this Objection doth it use them, which holds forth thus much, as if the torments of perishing sinners should be the Terminus acquiescentiae in the breast of God, that wherein he rests, as wherein he hath obtained his end, as willing their condemnation for itself.  
God wills the condemnation of the Reprobate from himself, and for himself, not for itself; for itself, he neither wills the condemnation of the Reprobate, nor the salvation of the Elect, but he wills all things, and hath made all things that are made for his own glory; therefore he hath not made man either to damn him, or to save him, in that sense, but having determined to glorify on the one hand his mercy tempered with his justice; on the other, his revenging justice in man's final condition, he must needs determine thereupon, as the entire means without which that end could not be brought to pass, both to make man, and to permit him to linne, and to recover some from sin, and save them, to harden others in sin, and condemn them; so that the condemnation of the Reprobate is not the end of God's decree, but part of that means whereby the end, the glory of his revenging justice is accomplished; therefore when it is said, he made the wicked for the day of evil, it is said withal, he made all things for himself, vessels of wrath fitted for destruction, withal that he might show forth his wrath, and make his power known. And now we are come to the second part of the Apostles answer, where he expostulates first, the supreme end: 2. The righteous execution of God's decree.  
1. The supreme ends: What if God willing to show forth his wrath, and make his power known, v. 22. and that he might make known the riches of his glory, & c.? v. 23.  
We have have seen formerly that which occasions the Objection, v. 19 must needs be the decree of God, in that it ariseth above the fall and creation of man: To this therefore the Apostle hath respect; Which, first, he justifies by the ends God propounded to himself, The glorifying his justice and mercy. The glory of God is the end of all, Rom. 11.36. as all things from him, so all things to him; and as God is to be glorified of all, so is he all manner of ways to be glorified, in all his Attributes displayed, his Wisdom, Power, Holiness, Mercy, Justice, etc. this is by Divines called the good of the Universe, by Universe understanding all things created as one entire frame, so making (as it were) a clear Lookingglass, wherein the Majesty of God shines forth, the good of the Universe that resplendency and lustre of the Divine Majesty, in the manifestation of his perfections in all things: The wisdom of God therefore dictating this way for the glory of his Mercy and Justice, (those attributes into the glory whereof all the works of his hands are finally resolved) God is hereby justified in his decree; and indeed this is the only Justice which can have place in the decrees of God, that he decree nothing but what is beseeming his own wisdom for his own glory, (Justitia condecentiae) and therefore the proposal of such an end as his wisdom suggests to be for his glory, doth alone justify God. Yet so doth he decree to glorify his Justice, as withal his Power, or his dominion over his creature, which refers still to the liberty of his decree; so that whereas it is affirmed, that they are vessels of wrath fitted for destruction, this hath respect to God's intention, ordaining them to be such as the Potter makes at his pleasure his vessels, some for honour, others for dishonour; in vain is that objection, that they are fitted of themselves, which is so far true that they corrupt themselves, and are so fitted for condemnation, but withal here is reference to God's intention, because his power or dominion is thus shown over man to be created, as the Potters over his clay, according to Prov. 16.4.  
2. The righteous execution, God condemns not till they have sinned, nay, he endures them sinning against him with much long-suffering, nay, we may add that which other Texts of Scripture hold forth, he condemns none, but withal they condemn themselves, in the midst of all their questioning the justice of God, and cavilling against it, their own conscience gives testimony to the righteousness of God in condemning them. Here than we are to distinguish betwixt the decree and the execution of it; In the decree the Sovereignty, and therein the liberty of God hath place, and only that righteousness whereby he is just to himself, in being true to his own glory; In the execution of his decree, his righteousness towards his creature hath place, in his decree he is not moved by any respect of sin, in the execution of his decree he punisheth not but for sin; his decree therefore is so absolute as withal regular: absolute in itself, regular for execution, as above sin, and all respects of sin, so much as fore-seen as a motive to his will: So it is his will that for sin, and for sin only shall the reprobate be condemned, and the end of his decree being the glory of his ustice, he can no other way condemn then for sin.  
Thus have we seen the Apostles discourse of this great Mystery, which being opened we shall be the clearer and briefer in the rest.    

THE THIRD SERMON:  ROM. 11.7. 
But the Election hath obtained it, and the rest were hardened.  
WE shall now proceed to confirm 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 eternal decree of God whereby he hath of mere love and good pleasure, ordained effectually to eternal life, and all blessings making for life in Christ, a certain 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 eternal decree.  
3. That it is for eternal 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 mere love and arbitrary pleasure above all respects in man.  
8. That it is as for eternal life, so for all blessings making for life in Christ.  
9 That it is effectual 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 eternal distinction and separation betwixt man and man, for their final state having here its first rise.  
2. It is his eternal degree; If his decree, an immanent act in the breast of God, it must be eternal; nothing is new in God, though all things be new from him: if this discourse shall not be so clear to some, Scripture testimony 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foreknown, 1 Pet. 1.20. Whence it is clear that foreknowledge in Scripture language is not a mere prescience, but points out the decree of God; for who can think that God foresaw in the humane nature of Christ any thing antecedent to his decree, whereby he was moved to unite it personally to the Son; so as in the divine person of the Son should subsist?  1 Pet. 1.20.  
3. It is for eternal life, Stapleton the Jesuit (and he hath others even amongst ourselves to follow him) would put off what the Apostle hath about Election, Rom 9 as though what is there spoken, aimed at the inheritance of the Land of Conaan, the birthright etc. and not at eternal life, and they will have it, that what the Apostle there spoke of God's 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 than the inheritance of Canaon for Jacob and his seed, and the destruction of Esau's inheritance, as expressed by Malachi.  
But that it is for eternal life, is very clear. 1. In the 9th. to the Romans by divers Arguments.  
1. From the Objection which was about the Jews refusing the Gospel, and so missing of eternal 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 jacob's own seed, v 6. which he backs with the like distinction, in Abraham's and Isaac's Family; then deriving all from God's different decree, gives Jacob and Esau special instances thereof.  
3. The Apostle instanceth for Reprobation in Pharaoh, wherein if any man shall think he aimed not at eternal condemnation, which yet the Testimony of his hardening may evince, his following discourse will conclude it, and clearly determine this controversy; and therefore,  
4. The Apostle concludes the Reprobate Vessels of wrath fitted for destruction; and the Elect Vessels of Mercy, fitted for glory.  
5. What he speaks 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 persuade himself that this is meant only or mainly of outward privileges? as thus in the 9th, so in the 11th. Chap. where the Apostle resumes the same Objection, and answers it in the same manner, distinguishing betwixt the Elect and the rest.  
1. He opposeth the Elects obtaining to the hardening of the rest, and doth not hardening with the following Testimonies against them, vers. 7.8, 9, 10. relate to eternal wrath: then must Election also relate to eternal glory. Further, what the hardened Jews, through their fall miss of; the called Gentiles, together with the Elect Jews obtain; and what is that? Not the Land of Canaan, outward birthright, or any such outward privilege etc. but Gospell-salvation, vers. 11. Reconciliation, vers. 15. and is not the surrogation of the Gentiles, the planting of them into the Covenant of life? Many according to outward administration, the Elect amongst them, by effectual vocation: Again, what shall be the main of their restoring, vers. 25.26. only outward privileges? Nay but that state of salvation by embracing the Gospel which the Gentiles now are in, the Gentiles fullness herein depending upon the Jews return. And as these Scriptures wherein this controversy is expressly handled, are clear; so for other Scriptures, Rom. 8.29.30. there is the chain of eternal life; whereas Election is the first link, so glory is the last: the intermediate, all such as tend to glory; as here the Chain, so otherwhere the Book of eternal life, Reu. 13.8. and 17.8. and 20.12.15. and 3 5. and Phil. 4.3. Objection, that 3 Rev. 5. supposeth Election changeable, that their names who are enroled 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 suitable to the metaphor, to blot out of the book of life, is no more but to deny it to him, or not to plead eternal 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? only 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 eternal 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 birthright etc. 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 eternal life, as we have now seen in showing the Apostles Doctrine of Election and Reprobation, there to reach to eternal life, and death clearly conclude as much, a pledge of Esau's spiritual servitude, according to the mind of the Oracle, we have in the loss of the birthright profanely despised by him, Gen. 25.32. etc. 4. That it is of persons; and that a set company and determined number singled out by name in the counsel 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 Gospel to their own condemnation, a remnant embraced it unto salvation; the supreme ground of this difference was the different decree of God, loving some in order to eternal life, hating others in order to eternal death, of which Jacob and Esau are singular instances; and by virtue of this different decree, some are called and carried on to the enjoyment of life; others hardened unto death, agreeable to the former Election, Rom. 8.28.29.30. The purpose of God pitcheth upon some for life in the first place, whence he administers the whole method of life to them.  
2. It is manifest by that metaphor, whereby so frequently Election is expressed, viz. The book of Life; It is not a Statute book, setting down the Laws, or the way of Life; but a Register, wherein are enroled the Heirs of Life.  
3. The following particulars concluding it, every one apart together jointly.  
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, (believers shall be saved, unbelievers shall be damned, not determining who shall believe and be saved, who shall not believe and be damned;) then is it not either of the fewest or of the most, but either of all alike, or of none alike.  
2. That it is of love and good pleasure.  
3. Of mere love and arbitrary pleasure; love must needs relate to persons: So in the instance (Jacob have I loved) mere 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 only a decree setting down upon what terms and in what way men shall saved.  
4. That it is as for eternal life, so for all blessings tending thereto; for if the faith and holiness of those that are saved, and all other graces and privileges depend upon this decree, and are the fruits of it; than it must needs be, that this decree first pitcheth upon the persons, before they be considered as believing and holy; and because God hath set them apart in love, as upon whom he will glorify his grace, therefore he gives those graces and privileges to them.  
5. That it is effectual to eternal life; for than is not the decree suspended upon man's obeying the call of God, and persevering therein, but by virtue 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 remains 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 man's reason is not willing to hear of, but for this, the Scripture is express, Mat. 20.16. First, If we compare those who are outwardly called, with those who are not, we shall find the fewest called; for about the first 4000 years, how was the world generally overlooked in point of out ward call, Act. 17.30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God was then pleased so to overlook the Children of men, as not to declare his will to them, or call upon them to repent by his word or voice; for several ages, some special families of Seth's line, of whom Noah: afterward one little Nation of the Jews derived from Abraham, Psal. 147.19. and 2 Since the times of the Gospel, how many great Nations (and even at this day) unto whom the word of God is not made known? but all the Elect are called; for those of years generally by an outward call (and even their infants in their Church state, and faederal interest have an outward call.) All of them inwardly so called as justified, and in conclusion glorified, Rom. 8.30. Now that God's Election reigns 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 means of life; and generally where he hath chosen to the end, he hath likewise chosen to the means, otherwise the means would not be so choice and excellent blessings, 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 only who are in time so called, are Elect before time; But of those many that are called outwardly but a few thus, hence but a few saved, so Rom. 11. a remnant according to Election.  
6. It is of love and good pleasure, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Love, Rom. 9.13. with the 11. verse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, good pleasure, Eph. 1.5. & 9 this love expressed in singling out, and fore appointing to life, of the same meaning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 8.29.11. Rom. 2. with 5, the people whom he fore-knew, the remnant according to Election; to know in Scripture phrase importing to embrace in love, (after ye have known God, or rather are known of him, he knows (Scil.) he approves the way of the righteous, on the contrary to the wicked, I know you not,) so 1 Pet 1.2. and 20. so 2 Tim. 2.19. there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Lord knows (as those whom he hath in special manner loved, and built upon the sure foundation of life his own purpose) who are his. 2. It is his decree of distinguishing love, love with choice so embracing these as refusing those; this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Election holds forth, limiting his love and good pleasure, for life to such as he hath in his purpose gathered apart from others; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Predestination, or rather praefinition is to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purpose, the same is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Election to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; to love and good pleasure.  
7. It is of mere 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 effectual call of God that gives faith, and in this call is that renewing work of the holy Ghost, whereby the Elect are brought into the state of life, and principled for good works in order to life; and this call of God is a sure and unmovable foundation of eternal 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 foresee them.  
2. Those arguments used in the explication of the 11th. vers. towards the latter end of the first Sermon, to prove this general conclusion; That no purpose of God can depend upon any thing without himself, will here conclude.  
3. That discourse in the second Sermon, from almost the beginning to the end of that Sermon, proving that not only comparative Predestination is above all different respects in the Creature, 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 choose one Nation of the Jews to be the only Nation of the Covenant; and therefore the people amongst whom generally his secret Election reigned, overlooking all the Nations of the world beside? did he foresee independently upon his decree, greater inclinableness to faith and holiness in them, then in all the world beside? I think no man will be willing to own so wild a conceit: I am sure Moses tells them the contrary, Deut. 9.4.5. why doth he send the Gospel since the door of faith hath been opened to the Gentiles, to such a people rather than to another? Is he not therein found of those that sought him not? why did he in such an age first make known the mystery of the Gospel, to all Nations for the obedience of Faith, 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, than not of works fore-seen; for Election being Gods eternal purpose, as formerly hath been proved, and the Apostle in his whole discourse, disputes upon that as a granted principle, there could be no other way whereby it might be supposed of works, then of works fore-seen; if not of works fore-seen, than not of faith fore-seen, because faith here puts on the nature of works, as being a qualification in ourselves, 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 always so interpreted as to shut out works, to forbid glorifying, (yet matter of glorifying granted; if there be any thing in ourselves 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 merely the absolute will and good pleasure of God, that the man Christ, conceived of the God of David; a mortal man, should in the womb be made the head of the Angels, the only begotten Son of God, the image and glory of the Father; the light, righteousness, and life of the world? Can any man make himself believe there could be any thing foreseen in the humane nature of Christ, to move the Lord thus to purpose concerning him? In the Church's head saith S. Austin, we have a most clear evidence of most free Election; that it is thus of mere 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 spiritual blessings making for life, to be freely given us in Christ, Rom. 8.29.30. there the whole method of salvation is derived from Election, E'the. 1.3.4.5. we are blessed with all spiritual blessings according to Election the foundation of all; and of the giving of Christ in whom we receive all, thence our holiness verse 4. our adoption vers. 5. our redemption, the forgiveness of our sins, vers. 7. the discovery of the Gospel mystery, vers. 9 our title to eternal life, vers. 11. the word there used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we are taken by lot, or have our lot assigned us, further hinting to us, how little the will of man hath here to do.  
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 God's decree, but the means 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 mediator of the new Covenant by virtue of Election, Rom. 4.16. The Apostle there shows that God in contriving the Covenant of grace, whereby Christ is the head and mediator, had a special eye to the Elect seed; that seed to whom, to all whom the Covenant shall be sure for life. Christ was not then the motive to God's decree, but for their sakes to whom he had drereed life, did he ordain Christ a mediator, 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 virtue 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 Christ's sheep, they hear his voice and believe, in their effectual 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 God's 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 choose God in Christ, than God us, John 15.16.  
4. Then were Election of works contrary so expressly to Rom. 9 11. Hence we learn the true meaning of those Texts of Scripture, 2 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 Original) etc. that is, we are chosen that by the sanctification of the spirit, etc. (to which sanctification we are likewise chosen) we might obtain glory: 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 God's 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The immutability of his counsel, that which can never be otherwise placed as the word imports.  
2. By virtue of Election, they are most certainly preserved against all temptations, that though in themselves before their call they be children of wrath for their present state, after their call through weakness and remaining corruptions, they might a thousand times miscarry: yet by virtue of God's 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 Christ's 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 effectual Call; not only shall they have a power to come, but actually they shall come.  
3. That every one of them thus coming 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 eternal 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 aid 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 hears and learns 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 called, 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 Father's drawing to Christ, and by comparing vers. 44. with 39 and 40.  
3. It is here further manifest, that only the Elect to whom it is given to come, have the power to come to Christ, whosoever comes not, have not the power of coming.  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, only the Elect (viz.) those that are given of the Father to Christ come, therefore they only have the power of coming. 
As for the Objection, joh. 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 joh. 6.37. etc. 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 lawful for David and those that were with him, except (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) only the Priests to eat the Shewbread, this sounds as though some of David's 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 shall perish, except Judas the son of perdition: The meaning according to the former instance may very well be, that whereas the other Apostles because given of the Father shall surely be kept to eternal life, Judas as not being one of those that were so given, is a lost man.  
3. Grant him given of the Father, yet is it to be understood of another giving, then that which is according to eternal 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 be 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 speaks of that Election he expressly shuts out Jadas, Joh. 13.18.  
Hitherto that all the Elect shall in time be effectually called.  
2. They shall be upheld after their call against all temptations, so as they shall certainly persevere in the grace of their call unto eternal life: These Scriptures which prove their call, do likewise confirm their certain 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. etc. All which Scriptures clearly show that the sure foundation of life and perseverance in grace received unto life is laid in Election, so as not any one of God's Elect shall ever fall 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 misshapen Monsters nourished in the Arminian Doctrine.  
1. The uncertainty of called man's spiritual and final condition.  
2. The uncertainty, or rather impossibility of God's foreknowledge thereof.  
3. Temporary Election and Reprobation.  
1. For the first: It being inconsistent with the liberty of man's will, (according to their Doctrine,) that God should in the call of a sinner determine his will by the work of the holy Ghost, so as that it cannot come to pass but the sinner shall obey his call: And for perseverance in the grace of his call, the liberty of man's will 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 mere peradventure, whether any one of all the sons 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 have taken our nature upon him; his offices, have done and suffered all in vain, or not?  
2. For the second: For as much as man's condition both for grace here, and glory hereafter, depends upon the use of his will, embracing or resisting the call of God, continuing in, or falling from the grace received in his call, and they will not allow that God shall by his decree particularly determine how this or that man shall use his will, and they require it as essential to the liberty of man's will, that he may as to the event, embrace or refuse the motions of God's Spirit, whether in his call, or after it; how can it be that what is no way certain to be, as having no certain foundation neither in God nor man, can be certainly fore-known, the certain foreknowledge of that which is no way certain and determined, involving a contradiction? Hence they are wont to decline this argument of God's foreknowledge, 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 till the time of obstinacy in sin; for they make faith and final perseverance therein, substrate to election; unbelief and obstinacy in sin substrate to reprobation: Now this must be either actual, or in the foreknowledge of God, but in the foreknowledge of God it cannot be, according to their Doctrine, as we but now proved; 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 speak sometimes not much incongruously to this result of their Doctrine; Arminius tells us of an external act of reprobation, and we 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, etc. What portents of opinion these are, even 
Qualia credibile est rictu ruct ass trifauci  
Cerberon & stygii monstra tremenda lacus.   
The former Doctrine with clear 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 four 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 effectual thereunto, as in the building of the Temple at setting up the top-stone 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, shall 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 holiness, as formerly hath been declared.  
4. That it is peculiar, it so embraceth some, as refuseth others, that it is accompanied with the decree of Reprobation, Rom. 9.22, 23. there is nothing more ravishing the heart of a believer, whether here or in heaven, than this consideration, Why did God set his love upon me, and choose me unto life, refusing so many others.  
They that pretended much to the advancement of freegrace, are for universal 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.   

THE FOURTH SERMON.  ROM. 11.7. 
But the rest were hardened.  
WE now come to the Decree of Reprobation.  
1. For the word, opposite to Election, Isai. 41.9.  
2. For the thing, it may be gathered partly from the precedent Doctrine of Election, partly from express Scripture concerning it.  
It is the eternal decree of God, whereby he hath, merely because he would, hated the rest of men, (the same is true of the Angels, but we confine our discourse to man) besides his Elect, so as to appoint them to dishonour and destruction for ever by sin, for the glory partly of his sovereign power over man, partly of his revenging justice upon perishing sinners, and lastly of the riches of his mercy upon his chosen and saved ones.  
This description will be clearly made good in the particulars of it, by looking bacl into the former discourse, that we shall not need to be long upon it.  
1. That there is in God a decree opposite to the eternal decree of Election, is manifest, Rom. 9.11. as hath by a threefold argument been proved, in opening that Verse in the first Sermon, as likewise by opening the 14, 15, 16, 17, 18. Verses at the beginning of the second Sermon, and the second Observation upon them. (I must here, and divers times hereafter in this discourse of Reprobation, refer the Reader to what hath been spoken in opening the ninth to the Romans, etc. both because repetitions of the same thing would needlessly increase the bulk of this discourse, and breed confusion in the understanding.)  
2. That it is his decree of hatred, this hatred opposed to electing love is manifest, Rom. 9.13. that it is such an hatred, as refers to the exclusion out of the Covenant of life, and to eternal death, is there proved in handling the third instance upon Ver. 10, 11, 12, 13. jointly in the first Sermon, as likewise in the third Sermon almost at the beginning, in handling the third particular, that Election is for eternal life: The proof thereof carrying along with it the proof of this too, that Reprobation is for eternal death. But for our more distinct apprehension, we have here three things to consider.  
1. Wherein this hatred consists.  
2. Who are the objects of it.  
3. What is the ground of it.  
For the first, it consists in two things: 1. The decree of permitting sin, in order to hardening in it: 2. The decree of hardening in sin, in order to condemnation for it; or rather in the decree of God for two things. First, for permitting of sin, in order to hardening in it: And secondly, for hardening in sin, in order to condemnation for it.  
That God decrees the being of sin in the world, hath been proved by divers arguments towards the end of the second Sermon, and that it be by his permission, without which it could not be. Now further, for the Reprobate he decrees the permitting of it in order to hardening, and their hardening in it in order to their condemnation: Hence the method whereby the Reprobates are carried on to condemnation, which is according to the decree of God opposite to Election, is by hardening, Rom. 9.18. (He will have mercy on whom he will have mercy) looking backwards to his love of Jacob, and forward to the honour, vers. 21. and glory, 23. of the vessels of mercy prepared thereunto, as those on whom he would make known the riches of his glory. (And whom he wills he hardens) looking backwards likewise to his hatred of Esau, and forward to the dishonour of (v. 21.) his wrath and power against, v. 22. the vessels of wrath fitted for destruction, which by abusing the long-suffering of God towards them, they in the end incur, so Rom. 11.7. The Election hath obtained it, the rest were hardened.  
By divine permission, then to fall into sin is common to the Elect with the Reprobate, and that both in Adam and themselves, but with different aim on God's part, and different fruit or issue on man's, by the sins of the Elect, way is made for their Redemption by Christ; by the sins of the Reprobate, way is made for their final hardening in sin, and so for eternal death, that as the love of God to the Elect is expressed, 1. In their effectual call. 2. In their final perseverance; so his hatred to the Reprobate, 1. In leaving them to their sins 2. In final hardening in sin. For further clearing this point in hand, let us resolve one question.  
Q. What is it to harden in sin?  
Ans. It is the exercise of righteous judgement by God upon sinners, whereby he gives them over so fully to the power of their own lust, and to the dominion of Satan, that they are no longer capable of spiritual good, but on the contrary, not only by all temptations to sin, but by the most powerful means against sin they shall grow worse and worse.  
We read of a twofold hardening, one befalling the Disciples of Christ; Mark 6 52. this expresseth itself in sottishness, opposite to due apprehension, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they understand not, concerning the loaves, the other peculiar to the Reprobate, expressing itself in stubbornness, opposite to due submission; thus Pharaoh as, yet exaltest thou thyself against me? Exod. 9.17. It is this that we here speak unto.  
Concerning this three things.  
1. What is the state of a sinner thus hardened? It is this, he is no longer capable of spiritual good, etc. So with Pharaoh, when the Apostle instanceth as an example of Reprobation, he still grew worse and worse by all the great works of God before him, and upon him, after every new plague, his heart hardened anew, Exod, 7.2.3.4. when the Magicians were forced to confess the power of God against them; still his heart hardened, Exod. 8.19. so the Reprobate Jews, Isa. 6.9.10. with Mat. 13. v. 14.15. their hardness of heart went on against all that they heard and saw in the word and works of God by the Prophet, by Christ himself, and his Apostles, sottishness and stubbornness, both prevailing in them.  
2. What is God's way of hardening the Reprobate? he gives them over so fully, etc. as it is in the description; here are two particulars especially to be taken notice of.  
1. He gives them over fully to the power of their lusts, and this he doth by withholding those works of his spirit, for enlightening, convincing, awing, inclining, which formerly he afforded: There is a time when even the Reprobates (many of them) are in regard of means offorded, and the works of God's spirit upon them, by the means in a fair way for life, but they abusing that light and those motions of the spirit,; the Lord withholds those works of his, no longer restraining them as formerly, but suffering them to run headlong into all wickedness wholly biased by their lusts; hence God is said to harden them, john. 12.40 referring to that of Esay 6.9, 10. he thus giving them over, and they are said to harden themselves, Mat. 13.15. (their eyes have they closed, conmpare the Context) they given over increasing in stubbornness against the Lord, so in the History of Pharaoh; sometimes God is said to harden his heart, sometimes he is said to harden his own heart.  
2. He gives them over to the dominion of Satan (whom they have chosen rather to serve then God) as the instrument of his wrath, to blind them more, to smite them with further hardness of heart, to infuse into them, and stir up in them more enmity against God, thus 2 Thes. 2.10, 11.12. God gives over such as received not the love of the truth, etc. to the effectual delusions of Satan, with certain aim at their damnation, thus 1 Sam. 16.14. and 18.10. and 19.9. there is an evil spirit from the Lord stirring up Saul to rage and murder, an evil spirit, therefore the Devil, from the Lord, therefore he had commission from God (as the lying spirit in the mouths of Ahabs' Prophets had) and Saul was given up of God, to the effectual working and dominion of that evil spirit.  
3. The Lord as the supreme mover acts them thus destitute of his grace, and wrought upon by Satan; hence the Lord is said to harden, to fatten, to strengthen, to turn the heart of the Reprobate unto evil; so for turning their hearts, Psal, 105.25. (of the work of God upon the wills of men, moving them when they move sinfully, he himself free from their sin, see more fully in answer to the first Objection in the last Sermon.)  
3. The ground of this hardening work, it is their former sins; therefore we say it is the exercise of the Lords righteous judgement upon sinners when he hardens, though the decree of permitting fin in order to hardening, and of hardening in order to condemnation, riseth above sin either acted or foreseen as that which shall be, the Lord in this decree of his seeing that it shall be as formerly hath been proved; yet the execution of this decree in hardening, ever follows sin committed, so 2 Thes. 2. because they received not the love of the truth, there was their sin, God gave them up, etc. there their judgement, so Rom. 1.24.26. Thus have we seen wherein this hatred consists, further clearing up to us, that such a decree there is, and thus, and in this method do we understand that which is expressed in the description, that God appoints the Reprobate to dishonour and destruction for ever by sin. Hence they are called vessels for dishonour and of wrath, fitted to destruction, Rom 9.21.22. Hence the Apostle tells us by clear insinuation, that some are appoin-to wrath, 2 Thes. 5.9. speaking of it as the great happiness of himself and the Saints there, that God had not appointed them to wrath, some he had appointed thereto, hence jude 4. Certain men fore-ordained, or forewritten to that judgement: as Election is the book of life, so Reprobation of death, the names of the Reprobate there Registered for destruction, in vain it is objected that fore-writing there is nothing but enoch's fore-prophesying, vers. 14. For  
1. How doth it appear that enoch's Prophecy was written?  
2. In that they in S. Judes' time were by Enoch prophesied of so many ages before, it is manifest they were so many ages before ordained to judgement, & if so many ages before, then from all eternity; there being no imaginable reason why in that age God should first decree it, setting aside that all the decrees of God are eternal, and that his love of Election, and hatred of Reprobation are not at all of works done or fore-seen. Hence 1 Pet. 2.8. There are certain men appointed formerly, or put (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) to stumble at the Gospel, disobedient thereto, hence Prov. 16.4. the wicked are made for the day of evil; God in the Creation of man, hath the condemnation of the Reprobate for his own glory in his eye, therefore are they vessels designed to dishonour and destruction when the Lord forms them, Rom. 9.20, 21, 22. Hitherto that there is such a decree of hatred in God concerning the Reprobates, and wherein it consists. Now  
2. For the Object of this hatred, who are these Reprobates here spoken of?  
Ans. All but the Elect.  
1. The Election hath obtained (saith the Apostle) but the rest were hardened, speaking of the Jews; but in his following discourse he divides the whole world into these two ranks, as hath been formerly observed, in the second Sermon, the second observation upon the Context, from the 14. to the 19 vers. of the ninth to the Romans.  
2. Forasmuch as he hath chosen some, and but some to life; either he hath determined all the rest to death, or else there are some men on whom the Lord hath passed no certain determination, either for life or death; not for life, than he had chosen them, not for death as is here supposed. Then 1. He determines not how he will be finally glorified by them. 2. Nor what shall be their ●mall state. 3. Nor what their way and course shall be in this life, but this is to make void a great part of his providence; then by the same reason the like may be affirmed of the Angels, and so the Kingdom of his providence still more straightened, and he in effect denied the Univerall and supeam Ruler.  
3. The deccree of Reprobation for some hath been already proved, and there being no reason any where hinted in the Scriptures, nor easily imaginable why some of the non-Elect should be Reprobate, and not all; It must needs be granted of them all.  
4 Forasmuch as in Election, life and all blessings for life are prepared, and all depends upon Election that makes for his glory, and all men in the conclusion are saved or damned; hence it must needs be that all but the Elect are Reprobate, so Rev. 20.15. the condemnation of all those that perish at the day of judgement is ultimately derived from their nonelection; whence it is manifest that upon Election depends eternal life originally. We may therefore say of all but the Elect, as it is Hab. 1.12. but we shall not need further to insist upon this, there being very few, if any, who grant the Reprobation of some, but they grant it likewise of all but the Elect.  
3. For the ground of this hatred, why doth God decree to permit the rest of men besides the Elect to sin, with certain aim at their hardening in sin, and to harden them in sin, with certain aim at their condemnation for sin?  
Ans. There is no ground at all but his own will for his own glory: therefore we say he hath hated merely because he would: for this the Apostle is clear, Rom. 9  
1. Expressly removing all works of man, so as to ascribe all to the purpose of God, v. 11.  
2. Expressly resolving the difference betwixt the Elect and Reprobate merely into the will of God, vers. 15. to 24. The fuller clearing of this Scripture, making good the matter in hand, see in the first Sermon, beginning at the 11. vers. of this ninth to the Rom. thence to the end of the second Sermon, where we shall find upon the 11. verse.  
1. Three arguments to prove that the purpose of God must be wholly of itself.  
2. The Apostles whole discourse both in raising and refuting Objections from vers. 14. to vers. 22. clearly proving it.  
Hitherto that Reprobation is Gods eternal decree, that it is his decree of hatred, that it is his decree for permitting to sin, with certain aim at hardening in sin, for hardening in sin with certain aim at condemnation for sin, that the object of this decree is all to a man, besides the Elect.  
Now follows the end of it, his own glory,  
1. In his sovereign power over man.  
2. In his revenging justice upon perishing sinners.  
3. In the riches of his mercy upon his chosen and saved ones.  
That the glory of God is the end of all, that he is all manner of ways in all his attributes to be glorified; that whatsoever his wisdom dictates to be for his glory must be brought to pass: see towards the end of the second Sermon, where we have spoken to the second part of the Apostles answer, Rom. 9.22.23.  
Now these attributes, the glorifying whereof the Lord had in his eye, especially in the decree of Reprobation: Are  
1. His sovereign power over man, considered neither as pure, nor impure, but not as yet created; his decree ordaining the rest but the Elect, unto sin, and destruction by sin, Rom. 9.20 21. And this is more fully discoursed, and (I think) clearly proved in the second Sermon, beginning towards the beginning of the Sermon, at the fifth observation there, continuing to the end of the Apostles plea for God's absolute power, and the opening of that plea, vers. 20.21. It is likewise further cleared in this Sermon where this hatred of God is opened, that which we have but now been upon.  
2. His just wrath, or revenging justice upon perishing sinners, together with his power or might for their destruction, vers. 22. where we may observe.  
1. The power mentioned in this verse, is his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, his might for execution of his judgement upon the Reprobates to their destruction; the power mentioned vers. 21. is his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is right or authority; this referring to the Creation of Man, God hath right to Create man to what final state he pleaseth, and accordingly to order him thereto, that to the condemnation of sinful man.  
2. The Reprobate are vessels of wrath fitted or prepared for destruction, which neither only nor mainly relates to themselves, as corrupting themselves, and so bringing damnation upon themselves, though it be true that so they do, but it primarily refers to God and his aim in their Creation, as is manifest both by the Metaphor: The Potter prepares or fits the Vessel of dishonour for its dishonourable use, and by the former discourse, which hath been large-spoken to, agreeable to the Scripture otherwhere, Prov. 16.4. he hath made the wicked man for the day of evil, in his decree of Creation, than he had his final destruction in his eye, and therefore whatsoever should make for it, so 1 Pet. 2.8. and Judas 4.  
3. His mercy towards his Elect, vers. 23. this hath been formerly spoken to, at the end of the third Sermon, upon that part of the description of Election, to the praise of his glorious grace.   

THE FIFTH SERMON:  ROM. 11.7. 
But the rest were hardened.  
HAving laid down the positive doctrine of Reprobation, we come now to answer Objections.  
1 Express texts of Scripture.  
2. Other arguments fastening in the Adversaries opinion, great absurdities upon the Former Doctrine.  
1. For the Texts of Scripture, they are mainly these, wherein there is as much seemingly for them, as in all other texts of Scripture, 1 Tim. 2.4. where it is said, God's wills the salvation of all men, and that they should come to the knowledge of the truth, 2 Pet. 3.9. where it is affirmed that God is not willing that any should perish, but that all should come to repentance, Ezek. 33.11. where the Lord affirms with an oath, that he hath no pleasure in the death of the wicked, but that the wicked turn from his way and live, Ezek. 18.23. the Lord hath no pleasure at all that the wicked should die, and vers. 32. he hath no pleasure in the death of him that dies: These Scriptures they are wont vehemently to urge an edge, the Lord say they here declares himself positively, he wills all to be saved negatively, not willing that any should perish; further, that they might be saved, he wills their saving knowledge and repentance as having no pleasure, no none at all in the death of a sinner, no not of him that dies, but the contrary that he turn and live; and for this the Lord engageth his own life.  
For Answer.  
1. We must give general answers to those Scriptures wrested by them jointly.  
2. Particular answers to them severally.  
Ans. 1. Consider on the other hand what hath been formerly cleared by Scripture: that some the Lord hates in order to condemnation, this hatred, his decree for permitting sin in order to hardening, for hardening in sin in order to condemnation; this decree arising above all respects of sin in man, though not without respect of sin in him: that as the Potter of the same lump, makes some Vessels to honour, some to dishonour; so the Lord out of mankind equally represented to his decree, not as yet Created, fits some for glory as vessels of mercy; others for destruction as vessels of wrath, that the different decrees of Election and Reprobation, are the original ground of that difference which is found in the spiritual and eternal state of men, (the Election hath obtained, the rest were hardened) That in both these the will of God reigns; I will have mercy on whom I will have mercy, and whom I will, I harden; that some were of old ordained, forewritten to this condemnation, Judas 4. that as God hath made all things for himself, so the wicked man for the day of evil, Prov. 16.4. that some are appointed or set to stumble at Christ, and his word, disobedient thereto, 1 Pet. 2.8. and these opposed to the Elect or chosen people, vers. 9  
We must so interpret the Scripture as it may stand with itself; and therefore so the former Texts of Scripture, as that we overthrew not these, and the main truths held forth in them.  
Ans. 2. By distinction of the will of God.  
The will of God is taken two ways, sometimes for his decreeing will, or will of intention; sometimes for his declaring will, or will of administration.  
1. His Decreeing will determines what shall, or shall not be, of this Psal. 115.3. and Rom. 9.19. whatsoever he wils by this, is certainly brought to pass; whatsoever is not brought to pass, it is most certain he thus wiled it not; for this will of his cannot be frustrate, as the Psalmist affirms, and the Apostle grants; for this will, all the most cross wills of men and Devils to his commands, fulfil it. 
* Lib. de Corrept. & great. c. 14.  To will and to nill is so in the Liberty of him that will or nills, as that he can neither hinder the will of God, nor overcome his power: S. Austin.  
2. His declaring will shows what is man's duty, what being done or undone, God approves or disproves, it is expressed, partly in commanding, partly in affording means; the Lord herein dealing with men, speaks after the manner of men, what they command, or for what they afford means, it is commonly (though not always) their intention it should be done: This will is so often frustrate, as the command is broken, or the means abused; this will respects not always the event; when God commands Abraham to offer Isaac, here is his declaring will for it, it was Abraham's duty to go about it, God approved of his ready obedience, but that Isaac should be sacrificed, he intended not, as is manifest by the issue; this is not properly his will, but the sign of his will, as to us, which sometimes agrees to his will of intention, sometimes not; in respect of the Event, it being many times his decreeing will, that his declaring will should not be fulfilled; which (besides other cases, as in that of Abraham for offering up his Son) is always when sin is committed; of this will, Levit. 13.34. I would, ye would not; I would, by all my Prophets formerly, now by myself; I called upon you, and afforded you means for turning to me, ye would not, ye have resisted my call, and abused the means afforded you.  
Hence when God is said to will the salvation of all, not that any should perish, not the death of him that dies etc. either the note of universality (All, not any) is so to be limited, or the Will of God, so to be distinguished, or both, as nothing may be ascribed to the will of God's intention, but what certainly comes to pass in the event.  
This conclusion therefore we lay down for further answer to those Texts of Scripture jointly, and to all of the same purport: God never intended the salvation of any, but those who are and shall be saved; for than should his will of intention be frustrate, which that it cannot be.  
1. We have seen Psal. 115.3. Rom 9.19.  
2. The truth of this conclusion will appear by enquiry into that will of intention, which in God they imagine for the salvation of all without exception, it is either a complete and determinate act of the will of God, or a natural inclination in him, not in complete operation.  
If the former, then is he not unchangeable, first determining all men to life, then reversing that determination; but with God there is no change nor shadow of turning, neither can there be, all change proceeding from imperfection, whether of wisdom, or power, or happiness, therefore God wills not now one thing, than another, though he executes his Will part by part, and time by time, but his Will is always one and the same constant act from all, to all eternity.  
But the adversaries here choose the latter rather, affirming it a natural inclination in God, not in complete operation, to this end distinguishing the Will of God into antecedent, or foregoing, and consequent, or following.  
The antecedent they define a natural inclination in God, whereby he wills the salvation of all, before he considers a certain act (as Adam's sin) or some certain acts, as other sins in man: The consequent will whereby he determines actually the condemnation of many, this determination issuing from the last judgement of Divine Wisdom, upon the consideration of certain acts in the creature fore-seen as those which shall be, without his decree that they shall be. For answer.  
1. If this distinction were admitted, it could not reach; for this which they call the consequent Will of God, hath it not taken place in the breast of God long since? Hath not God to this day considered of all things that can fall within consideration concerning his creature, in order to eternal life or death? Or, by what slow degrees do they conceive the consideration of God to move forward? Nay, can they form to themselves such gross apprehensions of God, as that he should not have considered all things considerable before the world was? If so, than his consequent will is passed for the condemnation of many by their own grant.  
2. This distinction is not to be admitted, as that which transforms God into a worthless Idol; Being,  
1. Against the simplicity of his spiritual nature, whereby he is what he is purely, and completely in act: And this is manifest from the perfection of his nature, the more all pure inclinations are in operation, the more perfection there; in Angels and men the more not only an inclination to the love and fear of God, etc. but the more actual love and fear is found in them, the more perfect is their state; what light is in the Sun, it always actually shines; But the nature of God is a nature of utmost perfection, therefore no inclination in him, but what in complete operation; hence he hath been by all Divines Orthodox in this point of the perfection of his nature accounted a pure Act.  
2. It is against the perfection of his Wisdom, there is no time nor moment can be considered, wherein God doth not actually consider whatsoever can fall within consideration concerning the creatures acts, and all things thereupon depending, and therefore no moment can be considered wherein God doth not completely and determinately will whatsoever he wills concerning his creature.  
3. The Conclusion stands good from the power of God; If he wills the salvation of all, and hath power in his hand for it, than all shall be saved: It is a ruled Case, Quod volunt potentes agunt omnes, whatsoever any one really wills, if he have power in his hand he will do it; what is further imaginable for doing a thing but will and power? What saith Arminius here? he wils the salvation of all, but mode convenienti, after a fit manner: For answer briefly; The salvation of all either may be brought to pass after a fit manner, or it may not; if it may, then still the argument stands good, he wils it, and it may be fitly done, and he hath power to do it, why is not then done? And indeed that it might be done after a fit manner if he pleased, is manifest, because after the same manner he gives grace to some, and perseverance in grace, he could do it to all; If it may not be done after a fit manner, and yet according to their supposal God wills it, than he wills something which cannot be done after a fit manner; how great an absurdity is here fastened upon the Will of God, which is the rule of all clear, righteous, and fit proceed? This is a will beseeming a child rather than God; Or, what will they say further? Though he wills it, yet for as much as it makes more for his glory that all be not saved, therefore all shall not be saved.  
Answ. But if it makes against his glory that all should be saved, than he wills it not, if God could will what makes against his own glory, and that way whereby he hath determined finally to be glorified, he could sin against himself; according to this supposal, there are lines running cross in the breast of God, and he is at strife with himself. That what the Poet speaks of the weak elements amongst themselves, these Prophets speaks of the one, perfect God.  

Frigida pugnabant Calidis, humentia siccis,  
Mollia cum duris, sine pondere habentia pondus.   

Cold things with hot, moist things with dry did fight,  
Soft things with hard, and weighty things with light.   
This last expressly, weighty things with light, his former Will, as a thing of no weight, making against the weighty aim, and way of his own glory, (which is the end, and measure, and rule, and poise of all) must give way to this latter Will, as that wherein there is true weight.  
4. From the happiness of God; 
Bradwardina, l. 1. c. 1.8 part Corollarii.  If he be perfectly happy, whatsoever he wills shall certainly be brought to pass, happiness is an entire and perfect good, and it is more happy to have whatsoever is willed, then to want it; for if the wanting of one thing willed doth not in any degree diminish happiness, than neither doth the want of another thing willed, for nothing added to nothing makes but nothing still, than neither doth the want of a third, fourth, and so on in the conclusion than he may be as happy who hath nothing that he wills, as he that hath all things that he wills: But this common sense abhors.  
5. From the Knowledge of God; If from all eternity he knows who shall be condemned, then did he will their condemnation, and that antecedently to this knowledge, he therefore knowing it, because he hath willed it; for whatsoever he knows as that which shall be, he knows either in itself, or in himself; he knows it not in itself, whilst as yet it is not, but nothing but himself was before the creation of the world, therefore nothing in itself could then be known to him.  
Object. But as we see what is present in certain moments of time, so he in his eternity comprehending at once and together all time, (for his eternity is the entire possession together and at once of a boundless life) sees before all time whatsoever is in any part of time.  
Answ. That in his eternity he may see any thing in itself, there is required not only the existence of his boundless life together and at once but the coexistence of the thing itself to be seen, and therefore as man sees not any thing in itself in one moment of time, which is not in that moment, but shall be in an after moment, so neither doth God see any thing in itself before all time which is not, but in time, otherwise he should see time in itself before all time; which is a contradiction, and here is no shadow of imperfection in God, but an impossibility in the thing; and what is here said for the thing itself, is as clear for all created causes of the thing, they cannot in themselves be seen before all time, they themselves being but in time, what he knows then from eternity as that which shall be, it is in himself that he knows it, if in himself, in his will.  
1. In God there is a threefold knowledge First, an apprehension of the nature of things, this may be shadowed by those forms which we find in our own minds, when we think of any thing merely according to the simple nature of it, as when a builder hath the Platform of a house in his mind, but proceeds no further, either to determine it shall, or shall not, may or may not be built: thus in the Divine Nature there is the apprehension of all things, possible, impossible, possibilities, and unpossbilities, but that herein he doth not determinately know what shall be is manifest, because thence it would follow, that he apprehends no more than the things that are, and shall be.  
1. The knowledge of what is possible, what may or may not be determinately; and this he knows in his own power, whatsoever is possible to be done, is therefore possible, because he hath power to bring it to pass; but herein doth he not determinately know what shall be, because than he should be of power to do no more than he doth.  
3. It remains then that the knowledge of what shall be, is founded in his will; how did he know the world should be, and should be this and no other, before it was? in his mind are thousands of other forms and representations, and he was able to have made it of another form, and other kind of Creatures, so that here he could not know it should be, and that it should be this; but herein he knows both that it should be, and that it should be this, and no other, because he wiled that it should be, and that it should be this, that it is: If God knew then from all eternity, that all should not be saved, and who they were, herein he knew it, because it was his will that all should not be saved, and that these should be they which should not be saved: But as hath been formerly noted, the Arminians are very creperous in point of God's knowledge of the state of man, in order to eternal life, allowing no determinate and certain ground of it, either in God or Man.  
Thus much for answer in general to these Scriptures jointly, now more particularly.  
1. To those two Scriptures, 1 Tim. 2.4. where it is said God would have all men to be saved, and to come to the knowledge of the truth, and 2 Pet. 3.9. where it is said, that God is not willing that any should perish, but that all should come to repentance: these Scriptures free themselves from that general interpretation, so he that wills that all shall be saved, as he wills that they should come to the knowledge of the truth; so he is not willing that any should perish, as he wils that all should repent; But is it the Lords will of intention, or his decreeing will, that all without exception should come to the knowledge of the truth, and to repentance? the contrary is manifest.  
1. From the denial of means.  
2. From the denial of his spirit to many who have the means.  
1. For the denial of means. 1. He affords not to all the necessary means; instances of this are so evident, as cannot be gainsaid: for the first 4000 years well nigh, the world generally was over-looked, the means of knowledge, the discovery of the Covenant of God, only in the Church, and that Church shut up first in the families of the Patriarches, afterwards in the little nation of the Jews; hence that of the Apostle, Acts 17.30. and 16. Rom. 25.26. hence the Jews so startled when the door of faith was set open generally to the Gentiles; The Apostle Peter himself, must by a Vision from heaven, be taught the counsel of God, for the call of the Gentiles, Act. 10.  
Since the coming of Christ, to this day, is the Gospel preached in every Nation without exception? are there no Pagan Nations in the world?  
2. He hath sometimes denied the means to those whose hearts he hath seen less obstinate in case the means had come to them, than others unto whom he hath sent the means, and left them to perish in the obstinacy of their hearts against the means sent; thus it was betwixt Tyre and Sidon, on the one hand, and Capernaum on the other, by our Saviour's own Testimony.  
Object. All in Adam were taken into the Covenant of Grace.  
Ans. 1. If it was true, it reacheth not, how shall his posterity in after generations, come within the call of Grace, or to the knowledge of the Gospel, merely upon that ground that Adam was once possessed of it for them.  
2 It is utterly false, for than should Adam have been a root of Gospel's righteousness to his posterity, whereas it is Christ in opposition to Adam, that is so, Rom. 5.  
Object. They had the means of knowledge in their Ancestors long since, who by their unworthy working have lost them, for themselves and posterity.  
Answ. 1. If that was granted, it would not thence follow that God would that their posterity should come to the knowledge of the truth.  
2 This supposeth their Ancestors a common Stock, forfeiting for their posterity, Gospel privileges all the world over; but it is plain that there were some Nations which never had the Gospel among them, till many years after the death of Christ.  
Object. The Creation holds forth so much of God, that if man would improve it so fare as he might by the power of nature, God would then reveal the Gospel to him, and give him preventing grace; and this law he made with Christ, for the merit of his passion, so that thus all men have the means of saving knowledge initially in the Creature, and it is in their hands to improve those initial means to the obtaining of the ultimate means in the word of the Gospel, hence they teach that the Sun, Moon, and Stars, preach the Gospel Rom. 10.  
Ans. This Tenent is merely Jesuitical, overthrown by the more Orthodox of the Papists themselves, by these, or some of these following Arguments.  
1. God in revealing the Gospel, is found of those that sought him not, etc. Rom. 10.20.  
2. It is not in him that willeth, nor in him that runneth, but in God that showeth mercy, Rom. 9.16. whereas according to this Tenent, only to him that by the improvement of natural power, wills and runs, mercy should be shown.  
3. He will have mercy, on whom he will have mercy, and whom he will he hardens, Rom 9.18. where the original ground of salvation is ascribed merely to the will of God, but according to this Tenent, his will is suspended upon man's work.  
4. Who made thee to differ? and what hast thou that thou hast not received? 1 Cor. 4.7. the gradual difference found amongst the Saints themselves, is from God by what they receive; much more that specifical difference betwixt Saints and Sinners.  
5. The greatest of sinners who have most abused their natural Talents, as Publicans, Harlots; and such as the Apostle reckons up, 1 Cor. 6.9.10. are called, when many more restrained, and better qualified for moral virtues are passed by. Non habeo etc. There is nothing that I can behold in choosing men to saving grace; should I in my thoughts be permitted to the trial of this Election, but either greater wit, or smaller sins, or both; let us add if you please, bonest and profitable acts; whosoever therefore he is, who is entangled and defiled with the smallest sins, (for from all who can be free?) and of quick wit, and accomplished with the choicest acts, seems a fit man to be chosen to grace; but when I shall thus determine, so will he laugh at me, who hath chosen the weak things of the world that he may confound the strong, and the foolish things of the world, that he may confound the wise, that I beholding him, and with shame corrected, laughed at many, who both compared with some sinners, are more chaste, and with some fishermen, are Orators, etc. Angustine. Ad Simplic. Lib. 1. ad finem fere.  
6. According to this supposition, there is no place for preventing grace, but it is prevented debt, when a sinner is converted, so that it overthrows itself; not grace, because it is of works, and so not preventing, because prevented by foregoing works, in the improvement of natural powers.  
Object. But it is for the merits of Christ, and therefore of grace.  
Ans. But where it is of works, it is not of grace, saith the Apostle; therefore this, hath Christ no more merited, it (being the overthrow of grace) then that we should be justified by works; by both which, grace would be made no grace: as for that Text, Rom. 10.18. compared weth the 19 Psalm, it is a most ridiculous wresting, to apply it to this purpose; It is plain there, that they whose sound goes forth, etc. are the Apostles, and sent teachers preaching the word of the Gospel, to the ear; by whose preaching faith is immediately begotten, upon hearing, vers. 14.15.16, 17 not the Sun, Moon, and stars, holding forth the works of God to the eye, by which men are remotely prepared for the Gospel, and faith by it; and what is alleged out of the 19 Psalm, is spoken allusively; the course of the Gospel in the hands of the Apostles and their Successors, compared to the course of the Sun in the sky: Thus much for the denial of means.  
2. For the denial of his spirit in regard of saving operation, to many who enjoy the means: The same word preached is to one the savour of life to life, to another the savour of death to death; whilst some are converted, others are hardened: observe here,  
1. It is God that makes the difference. 1 Cor. 4.7. the effectual call of a sinner in saving illumination, faith and repentance is the gift, Ephe. 1.17. and 2.8. Phil. 1.29. 2. Tim. 2.29. Ezek. 36.26.27.  
2. It is of mere grace, without respect of former works, 2. Tim. 1.9. Rom. 11.5.6. Rom. 9.11.  
3. The Lord herein useth an absolute liberty, Jo. 3.8.  
4. He gives in the call of a converted sinner, both the power, and the acting of that power; to such as are not converted he gives neither: the former part of this is clear by the forementioned Texts, proving it to be his gift; both the former and the latter is clear, Joh. 6.44.45. no man can come without the father's drawing and teaching; therefore where this is not, there is not so much as the power, but where this is; not only can they, but they do come; hence the conversion of a sinner is an effectual and a peculiar work of God; and if God did the same for those who are not converted, which he doth for those that are, they should be converted too; but this we have seen before.  
5. The Lord in this proceeds according to his decree, for converting some, by hardening others against the means, Rom. 9.18. for conversion, Act. 13.48. Rom. 8.30. Ephe. 1.4.5. for hardening, joh. 12.37. to the 42. that the Jews were not converted by the powerful ministry of Christ, was hence, saith the Evangelist; because the Lord had long before determined their hardening, and foretold it; Esay in his time beholding the glory of Christ, as he was to be revealed by his coming in the flesh, and preaching, (adding miracles to his Sermons) to the Jews; prophesied of these Jews, that they by his word and works should be hardened: Hence than it will be manifest upon the summing up of these particulars, that by all here, cannot be meant every one without exception; not so much as the declaring will of God, in affordding the means being for all in that sense; much less his decreeing will, according to which he dispenseth himself thus differently, both in affording and applying the means; we will here conclude with 
* Lib. de Genes. ad literam. c. 10.  S. Austin, God could (saith he) turn the will of the wicked into good, he could 'tis plain, because he is omnipotent, why therefore doth he not? because he will not; why he will not, it is with himself, (penes ipsum est) for we ought not to be wise above what behoves. Here the wisdom and Sovereignty of God betake themselves to their height, he that will here strain his eye, shall lose his sight; he that will needs be sounding these depths, shall lose his plumb; he that will search out the majesty, shall be overwhelmed with the glory. Thus much for the particular Answers to those two Scriptures jointly, now in the last place to each apart.  
For the first, 1 Tim. 2.4. It is manifest by the Context, it is meant of all ranks and orders of men, whether Kings, and those in Authority, or Subjects, and those under Authority, (as in Gal. 3.28. no difference of Nation, sex, condition, exclude from Christ) and there was special reason from the state of those times for the Apostle to speak to this; The Kings and Rulers of the world being then great persecutors of the truth, and professed enemies to it, it might seem labour in vain to pray for such a deplored kind of men; therefore the Apostle useth this reason, that of that order of men as well as others, God hath his Elect whom he will save.  
For the second, 2 Pet. 3.9. To us-ward saith the Apostle, who are these? The Apostle an Elect and Believing person writing to the dispersed Jews, who for the Gospel suffered persecution, themselves Elect Believers and sanctified, 1 Pet. 1.1, 2. and 2 Pet. 3.1. The sum than is this, God delays the day of his great judgement, that he might first gather in all his Elect ones, not willing that any of them should perish, and as this is applied to them of that generation amongst the Jews, so it looks further to that harvest of God's Elect amongst them, which in their great call, yet to come, is to be gathered in, Rom. 11.28. etc.  
For the other two Scriptures, Ezek. 33. and 18.  
1. The Lord wills not their death by his declaring will, for as much as he hath commanded them to return, and given them means for it.  
2. For his decreeing Will, the Lord by it wills not their death, according to the purport of their charge against him, to which here he answers.  
They charge the Lord, first, as unjust, punishing the children for the Father's offences, the children themselves free, Ezek. 18.2. Secondas unmerciful, as though inexorable against repentant sinners; this the Lord shows to be charged against him in his answer to them, chap. 18. mentiening so often that the wicked returning shall find mercy, and both these we find charged upon him, chap. 33. unmercifulness, v. 10. injustice, v. 17. had this charge been true, the Lord had delighted in the death and torments of perishing sinners, as a Tyrant delights in the blood of his Subjects, had not willed their death as a righteous judge wills the death of a Malefactor. The Answer than is, That God doth not so will the death of a sinner, as that he is liable to the Charge of Injustice, condemning without fault, or to the charge of unmercifulness, inexorable against repenting sinners, but for their just and true encouragement, hath he so fully expressed himself, not to will the death of a sinner, no not of him that dies, in the mean time upon immovable grounds formerly laid down, the Lord wills the death of those that die, for the glory of his own power and justice, seen in their condemnation.  
[The like Answers in general are to be given to those Seriptures so frequently alleged, and as often perverted, for Universal Redemption; which Scriptures the adversaries are wont to object against the Doctrine of Predestination. Further and particular answers, 1. The main Texts alleged by them, do of themselves, together with the Context afford: 2. The Analogy of Faith in many fundamental Doctrines clearly taught in the word of truth, amongst which this of Predestination hath the leading place; in which whosoever is truly instructed, is surely anchored against that windy error.]  
Hitherto we have answered these two last Scriptures, Ezek. 18. and 33. upon supposition that eternal death was there spoken of, whereas it is indeed temporal judgements which they there complain of, and about which the Lord clears himself, as is manifest, Ezek. 18.2. with Jer. 27. to the 31. vers. and Ezek. 33. from the 24. to the 30, vers. where it is evident, the desolation of their Land was the matter of their quarrel and complaint, they were so far from complaining, that God had given them over to hardness of heart, ordering them thereby to eternal death, as that they justify themselves as suffering undeservedly; That was indeed the complaint of an humble and repenting people, Isai. 63.17. but these were quite of another strain. To this the sum of the Lords answer is; That they are the Authors of their own woe, he is so far from taking pleasure in their undeserved sufferings, that would they be righteous they should be free from misery, to this end hath he commanded them to turn from their iniquities, and afforded them means for the same, that obeying they might live. A great stir the Arminian Nation is wont to make with these Texts of Scripture, disputing all the while upon a false interpretation, and merely perverting the question here held forth.   

THE SIXTH SERMON.  ROM. 11.7. 
The Election hath obtained it, and the rest were hardened.  
WE come now to other their main Objections, which tend upon supposal of the former Doctrine, either to accuse God, or excuse Man  
Object. 1. Say they, according to this Doctrine of Reprobation, God must be the Author of sin, and so be guilty of sin, and this they urge upon three grounds especially: 1. In that he decrees it, thence there is a necessity of man's sinning. 2. In that he acts in it, producing as the first cause those acts in and by man, to which sin cleaves inseparably. 3. That unto Adam he denied that grace, without which it could not be, that as to the event be should persevere in working righteousness.  
Answ. What is here alleged as the grounds of this Objection, is owned by this Doctrine, but the charge of the Objection is denied, as having here no footing.  
1. For the decree;— 1. That God decrees that sin should be, hath formerly been proved, but that hence he cannot be concluded the Author of sin is evident, because the decree, as such, is an act immanent in himself, not immanent upon the creature, it being the property of immanent acts to put nothing in the object.— 2. There is upon the decree of God a necessity of man's sin, as 
* Lib. 6 de Genes. ad literam. c. 15.  Austin saith well, The Will of God is the necessity of things: But, 1. It is a necessity not absolute, but upon supposal, or conditional, not of compulsion, but of consecution, for as much as God hath so decreed, it cannot otherwise come to pass but man shall sin, yet doth he sin freely, choosing so to do, acting neither by constraint, nor from a principle of natural necessity; but of this we shall speak more in answer to the third Objection, which chargeth this necessity as inconsistent with the essential liberty of man's will. 2. There is a necessity of the same kind for man's sinning, if we grant that God foreknows his sin, if God foreknows that man shall sin, then must it needs so come to pass, otherwise God foreknows that shall be, which shall not be, but this clearly involves a contradiction: We must then either grant a conditional necessity of man's sinning, or deny God's prescience. 3. Upon supposal that man shall sin without the decree of God, God himself stands under the like necessity, a necessity upon supposal, or of consecution, for as much as man shall sin, and is so foreknown of God, or whether so foreknown or not, there is now no liberty left to God for preventing man's sin, so that whilst we fear to lessen man's liberty, by allowing him to stand under a conditional necessity arising from God, we fear not to lessen God's liberty subjecting him to the like necessity arising from man.  
2. For Gods acting in the sins of men.  
Answ. 1. That the great Creator as the first cause produceth all motion in all creatures, seems not obscurely to be taught by the Apostle, Acts 17.28. as he is set forth the Author of life, in him we live, of being, in him we have our being; so of motion, in him we move, and as the Apostle quotes there Aratus one of the Heathen Poets, so suitably another of the Poets sings, Est Deus in nobis, agitante calescimus illo; God is in us, he moving we wax warm.  
To me it seems one of the four letters of his Name Jehovah, to be the Author of all being, and therefore of all operations, in all creatures their operations, not being nothing, and to ascribe to any creature only upheld, not moved by God, to produce its own motion seems to transfer Divinity to the creature, and derogate from it in God. I should think the motion of the creature, in dependence upon the Creator's moving, to be like that Engine, Ezek. 1.— 16. a wheel in the midst of a wheel, the motion of God encompassing the creatures motion, and moving it within itself: And I would further make this Quaere, Doth God uphold all and every being? I do not know that this is by any denied, divine conservation and sustentation of whatsoever is; but if motion be upheld by him, it is produced by him; for it being a successive entity or being, how is it otherwise upheld then by Production? and if life be upheld, motion is; this term, life, including this term, motion, life being in the living creature, the supreme and universal principle and power of operation actually in operation. But to insist no longer upon this; we affirm clearly, as that which comes closer to the present question and concludes it, whatsoever becomes of this discourse, for all creatures in all their motions depending upon God.  
2. That God as the supreme and universal Governor acts the wills of men, turning them which way he pleaseth in their motions, is clearly expressed in Scripture, and there is not a little depending upon this truth both for our duty and comfort.  
1. For Scripture-testimony, Prov. 16.1. What are the preparations of the heart there, but the thoughts, desires, and inward workings of it? These are from the Lord, Prov. 21.1. What is there said of the King's heart is as clearly to be affirmed of the hearts of other men: What more express? It is in the Lord's hand, like the rivers of water, he turneth it which way soever he will; Is any thing more easily turned this way or that way, than a watercourse? So easily doth the Lord turn the hearts of men, how are they turned but by their own motions? They so move then by their own principles, as the Lord is the first and supreme mover, Psal. 106.46. He turned the Enemy's hearts to pity his people, and he gave them favour in the sight of the Egyptians, Exod. 11.3. So he likewise had before turned their hearts to hate his people, and to deal subtly with his servants, Psal. 105.25. further testimonies (though these might well suffice) will come in as we shall show the duties hereon depending, which we now come to in some few instances.  
2. Hereupon therefore it is our duty.  
1. To seek after the Lord that we may know him, and give up ourselves to him; it is further manifest by these testimonies, how we are to understand that of the Apostle, In him we move, the Apostle thence requires this as the duty of all men living, having these experimental witnesses within them of their great Creator, in their life, being, motion, they are not, they stir not without him.  
2. To glorify God with all humble adoration, as the great Lord in whose hands is our breath, and whose are all our ways, Dan. 5.23. all our ways, even to the preparations of the heart, and all the motions and issues thereof, as we have seen.  
3. To take heed with sear and trembling to the motions of God's spirit in us, in the things that concern salvation, that we neglect them not Phil. 2.12.13. for as much as we cannot act but as acted by God, and he acts us by our own wills; first principled by his grace, then moved by his grace, then moved by his spirit; take heed we be not wanting to second these motions of his in us.  
4. To pray unto God that he would incline our hearts to himself, and to his ways, Cant. 1.4. Psal. 119.35.36. Jer. 31.18.  
5. To praise God for whatsoever good inclinations and operations we have found in our hearts, 1 Chron 29.14. for two things doth David there bless God. 1. That they had what to offer. 2. They had hearts wherewith to offer; the willingness of their hearts was from the Lord, as well as all that store they had to offer, and this he further acknowledgeth in prayer, vers. 18.19.  
Other duties we might instance in, as humility; as in the last example, vers. 14. What am I, and what is my people? In giving the most to God, they received the most, in that they received hearts to give, etc. But I forbear instances, only one special case making for our no little comfort, in times of greatest temptation, by the prevailing of wicked men against us.  
The Lord hath as well their hearts as hands in his power, to make them pity us, favour us, as we have seen; he hath made promises to this purpose, Prov. 3.4. So when any man's ways please the Lord, he will make even his enemies to be at peace with him; and it must not now remain in the hand of man, whether the Lord shall be true in his promises or no, which it must do, if he do not act and turn the hearts of men as he pleaseth; Jacob trusted to this when he made that prayer, Gen. 43.14. supposing Joseph to be some godless-Egyptian. Now let any man judge whether these testimonies, and duties thereupon depending, import no more but this; that God conserveses man, and upholds his faculties, propounds objects, and persuades, then stands a looker on, leaves it merely in man's power to act, or not to act; this way, or that way; so as for the event, it may or may not not be, this or that, nothing certain or determined.  
Hence than we affirm, that God as the great Creator and universal Ruler, produceth all operations, and motions in the heart of man, even those to which in man sin cleaveth avoidable 
* Much more to this purpose, see lib. 5. contra. Julia. c. 3.  God works in the heats of men to incline their wills whithersoever he will; whether to that which is good for his own mercy, or to that which is evil for their merits, St. Austin. But now to answer the Objection, How then is he himself free from sin?  
1. God works as the supreme mover, man as the proper subject; that is, in whom is the principle of the sinful action: this is one step clearing God in the case in hand, to make it plain by instances; The Sun shining upon a Dunghill, raiseth a stink; the Sun stinks not, but the dunghill in which is the principle of the stink, and it is by the operation of the Sun that it stinks: sinful man is as the dunghill, God as the Sun. A Clock false made, moved by the poise strikes false; the poise moves true, though the clock strike false. By the shining of the Sun upon a false Dial, the hours of the day are falsely given, the Sun is true in his course, yet without his motion the Dial would not lie. A skilful writer using a pen with an hair in it, for fair letters, blots are made; yet he writes according to as exact art with that, as with the cleanest pen, the fault is only in the pen. A skilful Musician plays upon an Instrument out of tune, the music jars, the instument sounds amiss; yet he shows no less skill, neither transgresseth the laws of Music any more, then if he played upon a well tuned instrument. Sinful man is the false Clock, the false Dial, the blotting Pen, the jarring instrument; God in his motion is the Poise, the Sun, the Writer, the Musician; from God is the motion, in man is the principle of the evil in the action.  
2. God works as the Author of nature, man as a moral Agent: that is, as standing under a law, which whilst he observes, or violates, his action is free from fin, or sinful, sin being the transgression of the Saw of God: now those actions are the same considered as natural, which as moral differ extremely, and God works uniformly in those actions which are naturally the same, though morally very different, and in point of good and evil, contrary. Instance, Adam eating the forbidden fruit, doth the same thing in natural consideration, which he had done in eating the same, had it not been forbidden him; yet then had his eating been a lawful and blameless action, whereas now it was most sinful: nor only the outward action of eating, but his will and desire of eating (supposing him to have willed, and desired it not forbidden) hath been the same in nature that it was when he desired it forbidden; yet in one case free from sin, in the other deeply guilty. Whence riseth this difference; not from the different exertion of natural power, or a difference in the operation of his will as natural, but from his different condition; because he is in one case under a law forbidding, from which in the other he was free: Now God here works as the Author of nature, and uniformly; the difference of man's condition varies not his operation: as the Sun shines uniformly upon a Dunghill, and upon a Garden, though the effect be contrary; the weights move uniformly the true, and the false clock, etc.  
Another instance; suppose one man in heat of affection slay his adversary justly, another unjustly his friend; here is innatural consideration, one and the same action in both, the same exertion of natural strength outwardly in the motion of the Arm, the same animosity inwardly stirred up in the motion of the will; therefore the operation of God, who works as the Author of nature one and the same for kind in both; the difference in moral consideration is found only in the men, the one acting according to the law of God, the other contrary to it.  
3. God works according to a pure rule, man contrary to a pure rule, God's rule is the dictate of his own wisdom, for his own glory; whatsoever the wisdom of God represents as making for his glory, that God wills and acts accordingly: now it is plain by the issue, and by Scripture testimony, that the wisdom of God hath suggested the way for his final glory, in man's final state, such as supposeth the sin of man, making way for that glory; God therefore according to this rule, both determines that man shall sin, and acts sinful man in those actions of his, to which as in, and from man, sin cleaves avoidable. Man's rule is the Law of God, man in sinning, though he fulfils God's intention (for who hath resisted his will? the Jews in crucifying Christ, did whatsoever the hand and counsel of God had before determined to be done) which is not his rule; yet he acts against his law, which is his rule; and therefore God acting according to his pure rule is blameless, man working contrary to his pure rule, guilty.  
The third ground whereupon they will have the Doctrine of Predestination formerly asserted to charge God as the Author of sin, is, That unto Adam was denied that grace, without which it could not be, as to the event, that he should actually persevere in his righteousness.  
Ans. To affirm that God is the Author of sin, is granted on both hands blasphemy, and therefore whatsoever the Scripture teacheth concerning Gods dispensations to man about the first sin, or fall of Adam: this conclusion cannot thence be inferred that God is the Author of sin. Now all the question is, what the Scripture here teacheth: This say we, That unto Adam was denied that grace, without which it could not be, as to the event, that he should stand, and this we clear by these following steps.  
1. Adam was created in the Image of God, Gen. 1.26. that is [whatsoever more is comprehended] in righteousness and true holiness Ephe. 4.24. herein was that state of habitual righteousness, whereby he was able to do whatsoever good he should will to do: all the faculties of his soul were fitted to work according to the rule of righteousness without any interruption; it was not then with him, as it is now with the regenerate, Rom. 7.18. with whom to will is present, but how to perform that which is good they find not; he had withal by that habitual righteousness a power to will that which was good, even all that good which God according to his law engraven on his heart might require at his hands, free from any principle byassing him to evil: and this power, and this righteousness, had all his posterity in him.  
2. That he was denied the grace whereby he should actually stand, is manifest by the event; fallen he is, but God was able to have afforded him that effectual grace, whereby his fall had been prevented, as he hath dealt with the Angels, who keep, and for ever shall keep their first standing; and had that grace been afforded him, he had stood, for it is a contradiction to say he had that grace, whereby he should not only be able to stand, but should actually stand; and yet grant that he stood not, he had then both a power to will all that was good and to do all that good which he should will; but to will, and to do that for which he had a power, was not given unto him. A sound eye hath the faculty of seeing, there is the power; but that it may actually see the object before it, it must have light: An Instrument truly made and tuned, hath in it the power and principle of sounding harmoniously; but that it may yield its harmony, the skilful touch of the Musicians hand is necessary: Hence St. Austin, 
* Lib. de correptione & great. c. 11.  The first man had not that grace by which he never could be evil; but that grace he had in which if he would abide, he never should be evil. Such an aid of grace he had, as which he might forsake if he would, and in which he might abide if he would: not such as whereby it might come to pass, that he should will to abide. Then comparing it with that aid which believers receive in Christ; so much greater is that aid which is given by Jesus Christ our Lord, unto whom it seems good to God to give it, that not only we have that, without which we cannot persevere, although we should will; but so great, and such that we shall will: for there is in us by this grace of God, both in the receiving and holding with perseverance that which is good, not only to be able to do that which we will, but also to will that for which we are able.  

* Cap. 12.  Again, To the first man, who in that goodness wherein he had been made upright, had received to be able not to sin, to be able not to die, to be able not to forsake that goodness; was given an aid of perseverance, not by which it might come to pass that he should persevere, but without which he could not be able by his free will to persevere: but now to the Saints predestinated unto the Kingdom of God, by the grace of God not only such an aid of perseverance is given; but such an one, as that to them perseverance itself is given; not only so, as that without that gift they cannot persevere; but so, as that by this gift they may not but persevere. Much more to the same purpose frequently in him.  
3. It could not be that he should have that grace, whereby as to the event he might stand, as to his own fitness he had by his habitual righteousness a power of standing, he was habitually fitted for it; but that it might stand, as to the event, there must be further a vigorous influx from God, of light upon his mind, of holiness upon his will actuating his habitual power; Now that this should be afforded him, it could not be, that being supposed for which the Scripture is clear.  
1. That God knew certainly that he should fall; that man is put to a very hard shift, who shall deny Gods certain knowledge from all eternity of Adam's fall, or of any event whatsoever; and the free confession hereof would be refutation enough to most men's apprehesions (the impression of God's perfection, as for other Attributes, so for knowledge, deing deeper set upon the heart of man, then by a little miserable Sophistry to be wiped out) of that unlucky opinion, which can be no otherwise supported then by despoiling God of his essential properties. Now if God knew certainly that Adam should fall, than it cannot be that he should have that aid of grace whereby he might as to the event stand; for then God should know certainly that that should be, which yet certainly might not be, namely, Adam's fall, whereas for as much as God knows certainly that it shall be, it may not for the event, but be.  
2. That God hath decreed his fall; If God had decreed that Adam should fall by his permission, (and in that decree of his own permission it was that he knew certainly that Adam should fall) then could it not be that Adam should have that grace whereby as to the event he might stand; for than God's Administrations to man might make void his own decree, but that God had so decreed we have formerly proved: Let us gather up a brief discourse about it.  
1. That God decreed the making and ordering all the works of his hands for his own glory, as the end of all, is most unquestionable.  
2. That he decreed particularly that glory which comes to pass from his creature; either that particularly, or another particularly, or lastly, none particularly, but his glory generally, and indefinitely; not another particularly, it is too absurd to say that he decreed what comes not to pass, and decreed not what comes to pass, such an apprehension doth at once utterly overthrow his wisdom and power; neither did he decree his glory only generally and indefinitely, that apprehension necessarily supposeth a defect in his wisdom for dictating distinctly and particularly the way of his glory, and ascribes unto God the weakness of man discoursing from generals to particulars, which is always accompanied with, and supposeth imperfect knowledge and power.  
3. That he decreed his own glory comprehensively, to wit, all that glory in every particular which ariseth to him from the creature, this is clear (to wave other Arguments) from the two former particulars, because his glory is the end of all his works, as his glory particularly as it comes to pass.  
4. That glory of his in the final state of man being such as supposeth sin, (for how shall some be saved in mercy, others in justice condemned without sin?) and particularly Adam's fall, and in him all his posterity, it must needs be that God decreed that glory of his, and that way of his glory.  
Object. But why doth God give a righteous law in charge to Adam, inables him with habitual righteousness for the fulfilling of that law, and yet determines that he should not fulfil it.  
Answ. We have from clear and unshaken principles but now proved that God hath decreed that way of his glory, or the glory of those Attributes in man's final state which necessarily supposeth sin, not to the decree, but to his glory; but if God had not made man righteous, and given him a righteous law in charge, and left him to the violation of that law, there could have been no sin in man; herein is sin, man transgresseth that law which he is commanded to observe, and for fulfilling whereof he had a power, Adam in himself, and we in him  
Object. By what right doth God condemn may for sinning, when he hath first decreed, and then his dispensation towards man is according, that he shall not have that grace without which it cannot otherwise come to pass but he shall sin?  
Answ. But by what right doth dust and ashes lift up its head against the great Creator in these bold inquiries?  
1. Whatsoever appears by the Word of God to be his Will, there is no place for this enquiry; By what right? The Will of God being the rule of righteousness; Nay, 
† Lib. 1. de Gen. Contra. Manich c. 3.  so the highest rule of righteousness, that whatsoever he wills, in as much as he wils it, it is to be accounted righteous: wherever therefore this question is asked, Why hath the Lord done thus? the answer must be, because he would: but if thou shalt go on in ask, but why would he? Thou now seekest something greater and higher than the will of God, which cannot be found Augustin.  
2. The Lord here stands upon his dominion over man as his Creator, and thereupon checks the insolency of this enquiry: Nay but O man who art thou that repliest against God? Shall the thing form, say to him that form it, why hast thou made me thus? or hath not the Potter power over his Clay? etc. It is too high a pitch for man to soar, to call his Creator to the Bar, and there implead him face to face.  
3. The Lords proceeding here by virtue of his Dominion, is a depth that must with trembling be admired, cannot be sounded. O the depth! Rom. 11.33. Wilt thou acknowledge no more in the most mysterious ways of God, than what thy reason can grasp?  
1. See the refutation of thy pride in the most common things of nature's course every day before thine eyes, joh. 38 give a clear answer to, and make a clear demonstration of those Geomerrical, Physical, and optic Problems there; here let me make the challenge to thee, which sometimes learned 
* Lib. 1. c. 1. Corolari parte 32. vertus principium.  Bradwardine, that great Asserter of the cause of God, against thy forefather Pelagius made to the prond Philosopher deriding Christians, because they believed what the Scripture affirmed, though they could not make it good by reason: Tell me thou Philosopher (saith he) what it is that thou knowest thoroughly? not theleast mote in the Sun beams, nor the least grain of dust of the earth, nor the least drop of water; in the least material quantity, infinite lines, figures, superficial, corporcall, divers in quantity, quality and kind are contained; and therefore answerably infinite conclusions Geometrical, orderly succeeding, so as that the latter cannot be known but by the former; infinite Arithmetical conclusions, in orderly dependence likewise: of these, many conclusions in themselves demonstrable, how many knowest thou? Nay, let all the Philosophers be joined together, how many of these infinite conclusions know they? a very few; there remains therefore very many, not one whereof for their difficulty, and your meanness doth any of you, or all of you together know: A little after, the least spark of fire, doth it not by enlightening and warming make infinite or numberless circles of light, and spheres containing and contained, as likewise crossing one another; numberless lightsome Pyramids likewise, and Pyramids visual, and those very different one from another; numberless likewise lightsome and visual beams incident, reflex, refract, in which are contained infinite cenclusions, Geometrical, Arithmetical, and perspective; and who can fully know all these? In the same place he argues, how much less can thy finite little soul comprehend the great God, who is every way infinite? Nay, blush thou Philosopher, and be ashamed to own so small a God, as that thou so small, by thy mind so small, shouldest search him out quite through, shouldst ransack all his secrets, should have a comprehensive knowledge of him. Thus he.  
2. Because thou art a christian, let us go one step higher. Canst thou comprehend by reason all the mysteries of faith? what? that of the three persons in the one Godhead? the generation of the Son? the procession of the spirit? what of thy saviours Incarnation? the distinction of the two natures united into one person? As for those, who, because they cannot by reason comprehend, do therefore deny these main Articles of our Faith; my charity is not easy enough to call them Christians. I will conclude with St. Austin, Thou a man requirest of me an answer; why, but I am a man too, 
De verbis Apostol. Serm. 20.  let us therefore 〈◊〉 bear him who saith, Nay but O man who art thou? thou askest a reason, a will tremble at the depth: thou arguest, I will wonder: dispute thou, i'll believe; I see the depth, the bottom I cannot reach: S. Paul rested, because he found where to shut up with wondering; be calls them the unsearchable judgements of God, and dost thou come to search them? He calls them those ways of his which cannot be traced, and wilt thou needs trace them? How much better, and more Christian was it, to captive our reason to faith, believing what the Scripture saith, even then when our reasonless reason replies, How should these things be?  
Object. Is not this great Cruelty in God to appoint his Creature by his decree to destruction? and here they are wont to raise a mighty outcry, and by odious comparisons to aggravate this Charge; Tigers (say they) and Bears, and all the most savage Creatures, are kinder to their young then so.  
Ans. To clear the question. 1. God appoints not the innocent, but the guilty creature to destruction; though the foresight of sin be not before his decree for sin, and destruction: yet his decree appoints that sin shall be before destruction, and destruction shall be for, and by sin.  
2. To refute the Objection.  
1. Must they not acknowledge that by God's permission man sins? that by God's appointment the sin of one man hath cast the whole world into a state of condemnation? that in the issue, the greatest part of mankind is destroyed? that sometime the whole world was given up to reigning sin, and perished generally in their 〈◊〉 eight persons excepted? that for many ages the Lord suffered all Nations to walk in the wa●es of their own hearts, without God, without hope in the world? that to this day he 〈◊〉 many Nations to perish without he knowledge of Christ, there being no other name amongst men whereby salvation is had? that many to whom the Gospel is sent, are hardened by it? when as yet it was in the power of the Almighty to have prevented all this, and that without any the least trouble to himself. Now if God's dominion over his Creature, doth not absolve him of trial at the Bar of nature's Law in the Creature (as this objection would bear in hand) how will they avoid this charge of cruelty against him granting what they must grant? would 〈◊〉 not be cruelty in the Creature, and against the law of nature, to see their young ones torn in pieces before their eyes, in case they could prevent it; especially without any hazard or trouble?  
After the same manner they argue, in charging God as the Author of sin; it is sin in man to wi●● that another should sin; therefore to suppose of God, that he wils that man shall sin makes his the Author of sin; so they conclude, if this be just arguing, there is no sin in the world, but God must be the Author of it, whether he will it or not (if we can imagine that God permits sin besides his will) for it is sin in man to permit another to sin, when he hath power in his hand, (and that without the least trouble to himself) to prevent it.  
2. Is there the same kindred and Consanguinity betwixt God, and all the sons and daughters of men without exception, that there is betwixt the living Creatures, and their young ones? it is true we are his offspring, or of his kind, Act. 17.29. inasmuch as we have our life and being in him, and were created in his image; but to be his sons and daughters, depends upon his Covenant in the hand of Christ, made on the behalf of the peculiar and chosen seed; now for them let the whole world perish, not one of them shall miscarry, Rom. 4.16. joh. 8.35. joh. 11.52. 2 Tim. 2.19. Esay 53.10.  
3. Their own objection falls in full weight upon their own heads, who teach that ruinous Doctrine of final apostasy; that they who are truly the children of God, having embraced his Covenant by true faith, may yet fall from the state of life totally and finally, and so perish for ever.  
4. Wherein doth this cruelty appear? that God should condemn hardened sinners, is that cruelty? no; that he should harden wilful sinners, viz. give them up to hardness of heart as a punishment of their former sins, is that cruelty? no; that he should not recover from sin; all the Sons and Daughters of Adam without exception, is that cruelty? no; that he suffered Adam to sin, and imputed his sin to his posterity, is that cruelty? no; All these things they grant, Scripture-evidence being so clear for them; though some of them, true sons of their Father Pelagius, would gladly, if for shame they durst; and some have put shame here) deny the imputation of Adam's sin, and so original sin; in one of these two then, or in both together, must be the cruelty, that unto Adam was denied that aid of grace, without which it could not be, as to the event that he should stand; that God decreed antecedently to the foresight of sin, the sins of men; but it hath been proved already that this is no cruelty in God, but the charge of cruelty hereupon is blasphemy in man. Instance; But at the least God is not so merciful, according to this Doctrine, as the Scripture sets him forth. Reply 1. And how is he so powerful, and so perfect as the Scripture represents him, if any thing fall out beside his decree and the full purpose of his will? 2. The Scriptures which speak most this way have been cleared already, and therein we have discovered how inconsistent it is with the nature and happiness of God, that in any thing his will should be frustrate. 3. There are two sorts of mercies, 1. Common, in the blessings of this life; these are to all the children of men, Acts 14.16.17. 2 Peculiar in the blessings of eternal life, those which shall surely make for it; here the Apostle avoucheth a difference, Rom. 9.18. and this founded merely in the will of God, vers. 11.13. these are only to the Elect, Ephe. 1.3.4 and how clear the current of Scripture is for this, hath formerly been abundantly made good the greatness of the Lords mercy is declared extensively in the former, that they are to all, even to those who live and die his enemies, intensively in the latter. 1. That they are so excellent in their nature. 2. That they are so peculiar; as we have formerly seen at the end of the third Sermon. So that if the Holy Ghost knows by what argument to commend the mercies of God to man; he that denies the former mercies to belong to all, or affirms the latter to belong to all, derogates from the mercies of God indeed.  
These are the two main Objections made against the former Doctrine, accusing God: a third now follows tending to excuse man.  
Object. 3. The former Doctrine takes away the liberty of man's will, and so quits him of all sin; liberty of will being necessary to every sinful action.  
Upon two grounds do they conceive the liberty of man's will overthrown. 1. In that God hath decreed his sin. 2. In that God moves his will, when he wills sinfully, the motion that is from God upon the will of man, determining it in its operation: whence man must sin of necessity, and therefore not freely, and so his sin is no sin; the objection against the liberty of man's will is the same, in actions not sinful.  
Ans. 1. For the decree.  
1. It is most clear by Scripture, and hath been formerly proved, that the actions of man's will both good and evil, are decreed by the Lord. Let us here only give some special and remarkable instances. 1. For good actions, embracing the call of God in the conversion of a sinner is decreed, Rom. 9.11. Rom. 8.28 30. Acts 13.48. the faith and obedience of converted sinners, in an holy course is decreed, Ephe. 1.4. 2 Thes. 2.13. The obedience of Christ fulfilling the will of God in performing the great work of man's Redemption, was decreed, 1 Pet. 1.20. Heb. 10.7. for evil actions: The crucifying Christ by the Jews and Romans was decreed Acts. 4.27. Absoloms' incest was decreed, as is manifest in that it was foretell by God, 2 Sam. 12.11. and generally whatsoever was foretell, as that which should certainly come to pass, and not conditionally (as Nineve his destruction) must needs be decreed, for if God have not determined, that either by his works or permission, whatsoever he hath foretell shall come to pass, then may his word be falsified: hence than the bitter persecutions of the Church by her wickedest adversaries, the faith and patience of the Martyrs, in all ages is decreed. To instance in the rage of mystical Babylon; the faithfulness of the Virgin-company, the true Church of Christ, overcoming her temptations: to instance further, in the Kings of the Earth, first subjecting themselves unto that whore, afterwards hating and destroying her, in the conversion of the Jews, and with them the fullness of the Gentiles; these are all foretold as those things which should certainly be, and therefore were they all decreed; and how much of the will of man, and the workings thereof, is in all these things who can but see?  
2. Yet hence is no infringement of the liberty of man's will, because the decree as such, is an action in the breast of God, makes no change in man, or in his condition, till it come to execution.  
3. The decree establisheth man's liberty, forasmuch as God hath decreed that man shall will, it is now beyond all peradventures that he shall will, for the counsels of God shall stand; but how certain soever it is that he shall will, so certain it is that he shall work freely; for to will, is in the motion of the will to work freely; to will, and not to act with liberty of will, is a contradiction: not only all things and operations, but their different kinds and manner also fall under the decree of God; who as he hath fitted necessary causes to work necessarily: as the fire burns necessarily, so hath he likewise fitted voluntary, and contigent causes to work voluntarily (that is freely) and contingently.  
Object. But what God hath decreed unist necessarily come to pass, other wise his decree might be frustrate.  
Answ. It must necessarily come to pass, that is, it must of necessity come to pass, yet not necessarily, that is by necessary operation, but on the contrary, if it depend upon a free and contingent cause, it must of necessity come to pass, freely and contingently, here is only a necessity of the event, not of the manner of production, and therefore a necessity of consequence, not of the cause, a necessity neither natural nor violent, and the necessity of consequence we have formerly seen must be granted, or we must both deny God's foreknowledge, and make him stand under that kind of necessity, which we think it an unworthy thing that man should stand under.  
Object. But may one and the same effect, both necessarily and contingently come to pass?  
Answ. It may, the necessity being rightly understood, viz. not simple, or absolute, but respective or conditional: Instance, 1. In the actions of God, he creates the world freely, it was in his liberty whether he would create a world or no, whether this world or no; yet upon supposition that he hath decreed it, it is now necessary that it be in time created, neither can it otherwise come to pass but this world must be created. 2. In the actions of man; when Christ was crucified, his legs were not broken, that the Scripture might be fulfilled which had formerly affirmed, that not a bone of him should be broken, God having so determined as by his Word was declared, it could not be that they should be broken, yet did the soldiers forbear to break them voluntarily and contingently, they were neither naturally nor violently necessitated to forbear. Another instance, whether in the actions of God or the creature, what is done, must of necessity be done, it is impossible that a thing should be done, and not done at once; yet if there be any free or contingent act in the world, which is granted on all hands, liberty and contingency must be granted to stand with that necessity. This Objection is yet further cleared by these two following Rules.  
1. All effects produced by the creature are necessary or contingent, according as the creature itself, the next cause is in its manner of operation: Natural agents are necessary causes, as fire, the Sun, they work necessarily, the fire in burning, the Sun in shining, producing always the same action for kind, heating, enlightening, working to the utmost of their power, therefore their effects are necessary. Voluntary agents are free and contingent causes, they work freely and contingently, they so act one way, as that they have an intrinsical power to act another way, so will, as that they have a power to nil, so nil, as that they have a power to will the same thing as they shall like or dislike; and therefore their effects are free and contingent.  
2. In regard of God, the first cause, all effects in the world are both necessary, and contingent, or free; in regard of his intrinsical liberty, whereby he may choose whether he will produce them or not they are free, or contingent; so for the shining of the Sun, and the burning of the fire, though they be necessary effects in regard of the Sun and fire, their next causes, yet are they contingent in regard of God, in whose liberty it is to afford or withhold his influx for their production: So the Creation of the world, all effects depending immediately upon the Will of God, Angels, or Men, are in regard of their immediate causes free and contingent; all the most casuallevents, as the lot in the lap, in the same regard contingent; yet all these upon supposition of God's decree, are necessary. Thus much for the decree, and the necessity thence arising.  
2. That the will of man is moved by God, and by that motion of his determined in its operation, doth not take away the liberty of man's will.  
For clearing this, we must take notice of a twofold liberty; there is the liberty of 

1. Independence  
2. Choice.    
1. The liberty of Independence, where the will so acts, as it is not acted by any higher cause; this is peculiar to the will of God, he only is independent, upon any other in the motion of his will; the wills of all men and Angels are so under his dominion, as that they are moved by him; this hath formerly been proved, as to men, that God as the great Creator and universal Ruler, moves the wills of men which way soever he pleaseth: many more arguments might be brought to demonstrate that the liberty of man's will must admit the effectual motion of God upon it; so acting it as acted, may act, especially is this cleared in the Doctrine of Conversion and Perseverance; but to insist upon these would be an unseasonable digression, especially the thing in hand having been already proved.  
2. The liberty of choice; where the will in its operation doth what it likes in the light, and upon the sentence of the practical understanding, there are two acts of the will, to will and to nill, to choose, to refuse: Now herein is the liberty of the will expressed: 1. That in these operations it doth what it likes, it wills with liking, it nills with liking; yea with liking doth it nill even the object which it dislikes, and therefore it so wills or nills the present object, as that it hath power at the present to will what it nills, or to nill what it wills; was there an impression of liking upon it contrary to what is, yet though it have this opposite power at the same time, it hath not a power to produce opposite acts at the same time, it being impossible that a prevailing liking, and disliking of the same thing should stand together at once. 2. That it act in the light and upon the sentence of the practical understanding, that is, the understanding as it shows and determines wherein is our happiness or good for the present most desirable, and what makes necessarily or mainly for it; this must needs be required to the liberty of the will, because the will is a rational appetite, and therefore cannot otherwise will or nill, then as the understanding represents the object good or evil; and therefore whatsoever it wills it wills as good, cannot will any thing as evil, for than it should act not as a rational appetite that is, not as the will; it is true, that the understanding mistakes many times good for evil, and evil for good, whence good is either true or apparent, but whatsoever it is that the will chooseth, it is that which the understanding represents as good, and therefore though the will have a power when it wills the present object to nill it, if it should like so to do, yet so long as the understanding represents it good to will it, and evil to nill it, it cannot like to nill it.  
Hence it is manifest, how man in the operation of his will, differs from necessary Agents, whether natural Agents, as the fire, or sensitive as the bruit beast; they are determined by the force and instinct of nature: natural Agents without either apprehension or choice, or any shadow of either; sensitive Agents have only the light of sense according to which they like or dislike, and therefore not so much a true choice as a shadow of it; man in the operation of his will, doth what he likes or dislikes in the light of the understanding. Now to apply this to answer the objection, the liberty of Independence being peculiar to God, where this liberty of choice is, there is all that liberty of will which is found in the Creature, Angel, or man.  
Object. But how doth determination to one part stand with this liberty of choice?  
Ans. There is a double determination 1. To one of the contrary objects, good or evil, morally understood; that this may stand with the liberty of the will is clear: On the one hand, God himself, Christ, the Angels, the glorified Saints, can will only that which is good; neither have they power to will what is evil; yet in them is the highest liberty of will, without which there is no holiness. On the other hand, the Devil, the damned, the hardened, we may add all the unregenerate, can only will that which is evil yet in all these the will is free, (naturally free, though morally enslaved) without which there was no sin; determination then to one of these contrary objects, takes not away the liberty of the will. 2. There is a determination to one of the contrary acts, to will or to nill; neither doth this take away the liberty of the will, for then the exercise of its liberty should take away its liberty, when ever it either wills or nills, it is for the present not indifferent about the object, but determined; now as the Adversaries suppose the will to determine itself unto, and in its own operation, thereby not destroying, but exercising its liberty, so we affirm that God by his motion determines it, moving it by its own principle, and according to its own nature, that is, by the understanding determining it to its operation, and so moving it, as in the virtue, and by the efficacy of his motion it doth whatsoever it likes in the light of the understanding, with a power to the contrary if it should like; so that whatsoever is required to its liberty, stands fair with the motion of God determining it; and the more firmly it is in its operation fixed to the object, the more fully doth it exercise its liberty, as liking more vehemently what it doth, but still in the light of the understanding.  
These are the main Objections, where the Answers to these shall satisfy; what Objections remain, will prove but wash way, where satisfaction is not received about these, it will be but lost labour to proceed to others.  
FINIS.   

June 5. 1648.  
Imprimatur  
John Downame.   

ERRATA,  
Page 1. line 18. for only of life, read only way of life, p. 4. l. 7. for 〈◊〉 degree r. decree, p. 5. l. 30. for into this maze, r. in this maze, p. 7. l. 12. for the Scripture, r. that Scripture, p. 12. l. 30. for Law, r. love, p. 15. l. 26. for forelight, r. foresight, l. 33. for in the first ground, r. is the first ground, p. 19 l. 13. for it peradventures, r. it, at peradventures, p. 31. l. 23. for harden to Reprobate, r. harden the Reprobate, l. 32. for it use, r. its rise, p. 32. l. 24. for 1. r. 2. p. 50. l. 29. for apart together, r. apart, and altogether, p. 52. l. 10. for line of whom, r. line excepted of whom, p. 56. l. 2. and 3. for glorfying, r. glorying, p. 57 l. 21. for whereby Christ, r. whereof Christ, p. 59 l. 17 for two John, r. 6. John, p. 65. l. 9.10. for to the praise, r. 10. To the praise, p. 70. l. 24. for understand, r. understood, l. 33. for when, r. whom, p. 75. l. 20. for, makes for his glory, r. makes for glory, p. 80. l. 8. for urge an edge, r urge and edge, p. 89. l. 3. for 1. r. 2. p. 90. l. 8. for he that wills, r. he wills, p. 93. l. 10. and 13. for acts r. arts, p. 94. l. 27, for is the gift, r. is his gift, p. 95. l. 17. for by hardening others, r. by; hardening others. p. 106. l. 12. for heat, r. heart, p. 107. l. 17. for Saw r. Law.  
Some other small slips there are, and divers mis-pointings which I omit.