the first place whence he administers the whole method of life to them 2. It is manifest by that metaphor whereby so frequently Election is exprest viz. The book of Life It is not a Statute book setting down the Lawes or the way of Life but a Register wherein are enrolled the Heirs of Life 3. The following particulars concluding it every one apart together joyntly 1. That is of the fewest of men if it be not of persons but of the way of life thus as some would have it beleevers shall be saved unbelievers shall be damned not determining who shall believe and be saved who shall not beleeve and be damned then is it not either of the fewest or of the most but either of all alike or of none alike 2. That it is of love and good pleasure 3. Of meere love and arbitrary pleasure love must needs relate to persons So in the instance Jacob have I loved meer love and arbitrary pleasure must arise above all different respects either existent or foreseen in men now there is no place for this love in case it be not of persons but onely a decree setting down upon what terms and in what way men shall saved 4. That it is as for eternall life so for all blessings tending thereto for if the faith and holyness of those that are saved and all other graces and priviledges depend upon this decree and are the fruits of it then it must needs be that this decree first pitcheth upon the persons before they be considered as beleeving and holy and because God hath set them apart in love as upon whom he will glorifie his grace therefore he gives those graces and priviledges to them 5. That it is effectuall to eternall life for then is not the decree suspended upon mans obeying the call of God and persevering therein but by vertue of this decree he doth effectually obey and persevere 6. Herein is the glory of divine grace that he makes Vessels of honour finds them not such having afore prepared them in his eternal counsel unto glory It remaines therefore that we prove these particulars which do at once both confirm the former and further open this great Mystery of Election Therefore 5. It is of the fewest of men Here is one particular that mans reason is not willing to hear of but for this the Scripture is express Mat. 20.16 First If we compare those who are outwardly called with those who are not we shall find the fewest called for about the first 4000 years how was the world generally overlooked in point of out ward call Act. 17.30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God was then pleased so to overlook the Children of men as not to declare his will to them or call upon them to repent by his word or voice for severall ages some speciall families of Seth's line of whom Noah afterward one little Nation of the Jewes derived from Abraham Psal 147.19 and 2 Since the times of the Gospell how many great Nations and even at this day unto whom the word of God is not made known but all the Elect are called for those of years generally by an outward call and even their infants in their Church state and faederall interest have an outward call All of them inwardly so called as justified and in conclusion glorified Rom. 8.30 Now that Gods Election raigns generally amongst those that are outwardly called for themselves and their Children it is clear enough because he hath appointed his word and Sacraments the meanes of life and generally where he hath chosen to the end he hath likewise chosen to the meanes otherwise the meanes would not be so choice and excellent blessings so highly to be prized as the Scripture sets them forth if then generally the Elect be outwardly called and amongst such as are called outwardly Salvation takes place and these are the fewest then are the Elect the fewest but here is yet another step all the Elect are in time inwardly and effectually called and onely 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 exprest 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 imbracing 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 meere love and absolute pleasure not upon either good works on faith fore-seen this is clear 1. From the 9th to the Rom. vers 11. where the Apostle makes Election the purpose of God as of him that calleth and for this end that it might abide Now it is the effectuall call of God that gives faith and in this call is that renewing work of the holy Ghost whereby the Elect are brought into the state of life and principled for good works in order to life and this call of God is a sure and unmovable foundation of eternall life to the Elect as borrowing nothing of man but depending wholly upon the unchangeable purpose of him in whom is no change neither shadow of turning forasmuch then as in our call we receive faith and the spirit and Election is of God as of him that calls he neither fore sees faith nor good works in any after-called ones antecedently to the decree of Election but in his decree of giving them it is that he fore-sees them 2. Those arguments used in the explication of the 11th vers towards the latter end of the first Sermon to prove this generall conclusion That no purpose of God can depend upon any thing without himself will here conclude 3. That discourse in the second Sermon from almost the beginning to the end of that Sermon proving that not onely comparative Predestination is above all different respects in the
Faederall off-spring according to that second sence of Covenant-Interest newly laid downe Neither because they are the seed of Abraham by naturall descent are they all children according to the Covenant which he proves by Scripture testimony setling the Covenant upon Isaac and his posterity excluding Ishmael * Christ with all beleevers But in Isaac shall thy seed be called then verse 8. makes an exposition of that Text of Scripture where the children of the flesh are the same with the seed by naturall descent and the seed the same with the children of the promise or Covenant viz. they in whom the Covenant shall effectually be made good and both these the same with the children of God Thirdly he confirmes his Exposition verse 9. quoting Gen. 18.10 the summe of his confirmation comes to this That as Isaac was borne not by the strength of Nature for Abrahams loynes and Sarahs wombe were now dead but by vertue of the Promise so it is with all the faederall off-spring of Abraham not in that they are from him by naturall descent and therefore not all that naturally descend from him but in that they are his off-spring according to the Promise and onely to some the Promise belongs are they the blessed seed The Observations 1. The maine intention of Abrahams Covenant is eternall life 2. They who are the proper subjects and true heirs of this Covenant doe effectually obtainlife 3. It is in the Tenure of this Covenant not only to give life upon condition but withall effectually to fulfill that condition 4. Though the greatest part of those that are under the outward administration of the Covenant fall short of life yet doth the faithfulnesse of God remaine inviolable forasmuch as all the true subjects and proper heires of the Covenant doe certainly obtaine life These are all cleare from the Objection that if the Jewes fell from the state of life the Covenant was void and the answer preserving the firmnesse of the Covenant in that the proper heires of it have life The third instance followes in Isaac's family in the 10 11 12 and 13. verses taken out of that History Gen. 25. v. 23. where first the Apostle cleares it of those exceptions which might bee made against the former instance vers 10. Secondly he layes downe the same difference tending to the same purpose betwixt Jacob and Esau the sonnes of Isaac that he had formerly laid downe betwixt Isaac and Ishmael the sonnes of Abraham v. 12. 13. Thirdly the ground of this difference vers 11. where he opens the great Mystery of predestination 1. For exceptions against the former instance these two might be made First Isaac was borne of the free-woman Ishmael of the bondwoman Secondly after Ishmael was borne was the promise of the blessed seed made and therefore no wonder if the Covenant was setled in Isaacs posterity only but it is otherwise in Jacobs posterity the common Father of the Israelites these exceptions are prevented vers the 10th Jacob and Esau were both by one Father and one Mother at one birth yet as the word of promise unto Sarah setled it upon Isaac and his posterity so the word of the Oracle to Rebecca upon Jacob and his 2. The difference is laid down vers 12. where it is manifest from the question in hand 1. That this difference is not such as is common to Jacob with all his posterity on the one hand and Esau with all his on the other hand because it is brought to prove the difference that hath place in the posterity of Jacob himself All are not Israel that are of Israel 2. That it is not so much a civill as a spirituall difference because that which concludes Jacob in the saving Covenant and with him that seed of his that not onely is of Israel but is Israel excludes Esau and his posterity that Covenant it being the maine instance Vindicating the faithfulness of God in making good that Covenant notwithstanding the Jews generally fell from the state of life in as much as the remnant amongst them obtains life this difference is further both confirm'd and cleared that it is spirituall the servitude of Esau importing his exclusion from that Covenant he in this answering Ishmael in the former instance vers 13. their different condition proceeding from the Law of God to Jacob and his hatred of Esau which love and hatred applyed to the question in hand is manifest to be eternall love and hatred in order to eternall life and death The Apostle singularly taught of God sees more in this hatred of God towards Esau then the desolation of his earthly inheritance exprest by the Prophet 1 Mal. 3. Nay in that desolation as an outward pledge he reads the Lords eternall hatred which is yet further manifest by the ground of this difference which now comes to be considered 3. The ground of this difference vers 11. where the Apostle first denyes the ground of this difference to be in their works which he confirms by observation of the time when the testimony of their different condition was given they being yet unborn c. 2. He so denies it to their works as he ascribes it unto God Not of their workes but of him that is of God Therefore so denyed of their works as likewise of themselves the originall and supream ground of their difference not being of themselves but of God 3. It is so of God as that it is of his purpose of Election and Reprobation For the purpose of Election it is here laid down the purpose according to Election being as much as the purpose of Election or that purpose whereby God Elects for the purpose of Reprobation it is here divers waies insinuated 1. In the specifying of this purpose of Election which because it is a purpose of choyce in regard of Jacob must therefore be accompanied with a purpose of refusall in regard of Esau which purpose of refusall is the purpose of Reprobation 2. In the removall of works as the ground of their difference as well evill works denyed the supream ground of Esau's servitude as good of Jacobs Dominion of Esau's hatred as of Jacobs love Therefore another ground must be found for Esau's condition as well as for Jacobs which can be no other then what is hinted concerning Esau in that which is exprest concerning Jacob. 3. The different state and condition of the parties here instanced if onely the purpose of Election as it is here exprest had been understood well might beloved Jacob as the object of it be mentioned but what place for hated Esau in reference to Election That the Apostle then gives this double and contrary instance removes what might be imagined grounds in themselves from both from Esau especially that which alone might be conceived a ground in him ascribes the condition of the one expresly to Gods purpose as the originall ground it must needs be that the contrary purpose of God is likewise the originall ground
it imports to ordain before hand such as within certain bounds and limits are to receive what others without those bounds shall not partake of Ephe. 5.11 Rom. 8.29 the eternall distinction and separation betwixt man and man for their finall state having here its first rise 2. It is his eternall degree If his decree an immanent act in the breast of God it must be eternall nothing is new in God though all things be new from him if this discourse shall not be so clear to some Scripture testimonie is clear Ephe. 1.4 Chosen us before the foundation of the world so the Kingdom prepared for them Mat. 25.34 and the redeemer to bring them to that Kingdom * The word translated fore-ordained is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foreknown 1 Pet. 1.20 Whence it is clear that fore-knowledge in Scripture language is not a meere prescience but points out the decree of God for who can think that God foresaw in the humane nature of Christ any thing antecedent to his decree whereby he was moved to unite it personally to the Son so as in the divine person of the Son should subsist 1 Pet. 1.20 3. It is for eternall life Stapleton the Jesuite and he hath others even amongst our selves to follow him would put off what the Apostle hath about Election Rom 9. as though what is there spoken aimed at the inheritance of the Land of Conaan the birth-right c. and not at eternall life and they will have it that what the Apostle there spake of Gods love to Jacob and hatred of Esau concerned Jacob and all his seed in common and Esau and all his and therefore to reach no further then the inheritance of Canaon for Jacob and his seed and the destruction of Esau's inheritance as exprest by Malachi But that it is for eternall life is very clear 1. In the 9th to the Romans by divers Arguments 1. From the Objection which was about the Jews refusing the Gospell and so missing of eternall life the Apostle in his wish insinuating clearly as much and in the following answer disputing upon that supposition 2. The Apostle makes the distinction which he derives from Election and Reprobation in Jacobs own seed v 6. which he backs with the like distinction in Abrahams and Isaac's Family then deriving all from Gods different decree gives Jacob and Esau speciall instances thereof 3. The Apostle instanceth for Reprobation in Pharaoh wherein if any man shall think he aimed not at eternall condemnation which yet the Testimony of his hardning may evince his following discourse will conclude it and clearly determine this controversie and therefore 4. The Apostle concludes the Reprobate Vessels of wrath fitted for destruction and the Elect Vessels of Mercy fitted for glory 5. What he speakes of Vessels of mercy fitted for glory he applies to the called of the Gentiles as well as of the Jews and can any man now possibly perswade himself that this is meant only or mainly of outward priviledges as thus in the 9th so in the 11th Chap. where the Apostle resumes the same Objection and answers it in the same manner distinguishing betwixt the Elect and the rest 1. He opposeth the Elects obtaining to the hardning of the rest and doth not hardening with the following Testimonies against them vers 7.8 9 10. relate to eternall wrath then must Election also relate to eternall glory Further what the hardned Jews through their fall misse of the called Gentiles together with the Elect Jews obtain and what is that Not the Land of Canaan outward birth-right or any such outward priviledge c. but Gospell-salvation vers 11. Reconciliation vers 15. and is not the surrogation of the Gentiles the planting of them into the Covenant of life Many according to outward administration the Elect amongst them by effectuall vocation Again what shall be the main of their restoring vers 25.26 onely outward priviledges Nay but that state of salvation by embracing the Gospell which the Gentiles now are in the Gentiles fulnesse herein depending upon the Jews return And as these Scriptures wherein this controversie is expresly handled are clear so for other Scriptures Rom. 8.29.30 there is the chain of eternall life whereas Election is the first linke so glory is the last the intermediate all such as tend to glory as here the Chain so otherwhere the Book of eternall life Reu. 13.8 and 17.8 and 20.12.15 and 3 5. and Phil. 4.3 Objection that 3 Rev. 5. supposeth Election changeable that their names who are enrolled may be blotted out Answ The unchangeableness of Election will hereafter be fully cleared in the mean time to prevent mistake this is spoken after the manner of men and sutable to the metaphor to blot out of the book of life is no more but to deny it to him or not to plead eternall life on his behalf and so make manifest that though his name seemed to be written in that book yet it never was a like instance which must receive this interpretation we have Mat. 13.12 Concerning the knowledge of the Gospel Mystery Whosoever hath not from him shall be taken that which he hath that is that which he seemed to have Luke 1.18 But if he but seemed to have it and had it not how can it be taken from him onely thus it shall be made manifest that he did but seem to have it but had it not in truth But to return Election is called the book of Life therefore it is for eternall life agreeable hereunto the Elect are likewise said to have their names written in heaven add to this that which is clear in the Scripture that the Land of Canaan the birth-right c. were outward pledges of the eternal inheritance Heb. 11.9.10 and the Apostlesdiscourse of Esau's subjection to Jacob Rom. 9. setting forth therein the difference of their spicituall state in order to eternall life as we have now seen in shewing the Apostles Doctrine of Election and Reprobation there to reach to eternall life and death clearly conclude as much a pledge of Esau's spirituall servitude according to the mind of the Oracle we have in the losse of the birth-right prophanely despised by him Gen. 25.32 c. 4. That it is of persons and that a set company and determined number singled out by name in the counsell of God 1. The disourse of the Apostle Rom. 9.11 clearly holds forth this the sum whereof is that whereas the greatest part of the Jews refused the Gospell to their own condemnation a remnant embraced it unto salvation the supream ground of this difference was the different decree of God loving some in order to eternall life hating others in order to eternall death of which Jacob and Esau are singular instances and by vertue of this different decree some are called and carryed on to the enjoyment of life others hardned unto death agreeable to the former Election Rom. 8.28.29.30 The purpose of God pitcheth upon some for life in
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 counsell that which can never be otherwise placed as the word imports 2. By vertue of Election they are most certainly preserved against all temptations that though in themselves before their call they be children of wrath for their present state after their call through weakness and remaining corruptions they might a thousand times mis-carry yet by vertue of Gods unchangeable Election 〈◊〉 They shall every one of them in due time be called effectually 2. They shall be upheld after their call against all temptations and surely brought to glory 1. That they shall be every one of them effectually called besides what is clearly confirmed by those Scriptures which were brought to prove the eighth particular we shall add a further testimony or two John 37.38.39 40. where we may observe 1. That it is from the gift of the Father originally that we are delivered unto the care and custody of Christ we are the Fathers by Election before we be Christs by redemption and therefore not chosen because fore-seen as redeemed by Christ and applying by faith his redemption but because chosen therefore given into the hands of Christ that by him we might be redeemed 2. That every one of the Elect as they are given of the Father so they shall certainly come to Christ there is their effectuall Call not only shall they have a power to come but actually they shall come 3. That every one of them thus comming shall certainly have life all this vers 37. which is further confirmed 38.39.40 So in the 44. and 45. verses there are these conclusions 1. No man can come to Christ but he that is drawn of the Father 2. Whosoever is drawn comes 3. Whosoever being drawn comes shall have eternall life these in the 44. verse the promise in the latter end of the verse I will raise him up at the last day necessarily supposing that he that is drawn comes which is further confirmed and cleared in the 45. vers where the drawing of the Father is interpreted his teaching where two things are affirmed 1. That they shall all viz all that the Father hath given to Christ be taught of God 2. This teaching of his is such an heart-teaching that every man that hath been thus taught of the Father comes Hence it is manifest 1. That the Elect have an effectual and therefore a peculiar teaching of the Father there is not one common aide to all upon which they are left to difference themselves who have received it whosoever partakes in this teaching he doth come all come not therefore all have not been thus taught hence St. Austin If every one which hath been taught comes then must it needs be that he that comes not hath not been taught Again * Lib. de predest sanct c. 8. what is that Every one that hath heard and learned of the Father comes to me but this there is none which heares and learnes of the Father but he comes to me for if every one which hath heard of the Father and learned comes certainly whosoever comes not hath not heard of the Father and learned for had he heard and learned he had come 2. That as they are by divine teachings effectually cal'd so they do finally persevere and every one of them obtain life they are so drawn of the Father and so taught by him as they are raised up at the last last day and that unto glory as is manifest in that this raising is a fruit of the Fathers drawing to Christ and by comparing vers 44. with 39. and 40. 3. It is here further manifest that onely the Elect to whom it is given to come have the power to come to Christ whosoever comes not have not the power of comming 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 onely the Elect viz. those that are given of the Father to Christ come therefore they onely have the power of comming As for the Objection Ioh. 17.12 it is too light they would argue thence that some given of the Father to Christ according to Election may perish 1. It is contrary to vers 2. of this 17. Chapter and to Ioh. 6.37 c. as formerly we have seen 2. The form of speech there used will not infer necessarily that he was given of the Father sometimes such a form of speech is used in sound exceptive from the proposition foregoing but in the true meaning exclusive of it so Mat. 12.4 It was not lawfull for David and those that were with him except 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely the Priests to eat the Shew-bread this sounds as though some of Davids company were Priests the meaning is it was not lawful for any of them in ordinary case because there were no Priests to eat of that bread so here none that the Father hath given to Christ shal perish except Judas the son of perdition The meaning according to the former instance may very wel be that whereas the other Apostles because given of the Father shal surely be kept to eternal life Judas as not being one of those that were so given is a lost man 3. Grant him given of the Father yet is it to be understood of another giving then that which is according to eternall Election 1. He is given in regard of outward state as all are that are outwardly called and make profession of Christ though few of those bee chosen 2. In regard of Apostolical Function in which sense he is said likewise to be chosen Joh. 6.70 but for that giving wherein is laid the foundation of eternal life formerly spoken of had he been so given to Christ he had never departed from him Joh. 1.2.19 and when Christ speakes of that Election he expresly shuts out Jadas Joh. 13.18 Hitherto that all the Elect shal in time be effectually called 2. They shall be upheld after their cal against all temptations so as they shal certainly persevere in the grace of their cal unto eternal life These Scriptures which prove their cal do likewise confirme their certaine obtaining of eternal life as we have seen in the opening them add to them 2 Tim. 2.19 and Mat. 24.24 and Rev. 13.8 and Rev. 17.8 and Rev. 20.15 and Rom. 8.33 34. c. All which Scriptures clearly shew that the sure foundation of life and perseverance in grace received unto life is laid in Election so as not any one of Gods Elect shal ever fal short of life it was with special eye to the Elect that the Covenant of Grace was ordained and so contrived that by that Covenant life might be
we are like to meet with which many are likely most dangerously to abuse some to licenciousness others to insolent murmurings against the Lord and indeed according to this difference betwixt man and man held forth in this Doctrin this Doctrin it self in the prosecution of it is like to have a different work opening the eyes of some striking others blinder then they were softning some hardning others But first forasmuch as God hath in his Word revealed it we may and must enquire into it onely stint our enquiries by the Word 2. This Mystery truly conceived is of most excellent use the spring of true comfort the foundation of true humility that which gives light to other Mysteries of the Gospell makes very much for clearing the free and peculiar grace of God which is indeed the life of the Gospel is the Maul to beat in pieces the Rock to split many the most dangerous Errours against the truth of the Gospell and therefore so much in all ages opposed by the Devill and his Agents 3. There is the same different fruit of all the truths of God when they are preached they are to some the favour of life to life to others of death to death yet are we the Ministers of the Word in preaching of them unto God a sweet savour in Christ both in them that are saved and in them that perish 4. The children of God must not therefore be denyed any part of their food because the children of the wicked one will poyson themselves with it much lesse must they be denyed their chiefest food These things thus premised we return to the Doctrin the confirmation whereof depends upon the description first of Election then of Reprobation as out of the Scriptures they are to be gathered and by the Scriptures to be opened But forasmuch as in the 9th to the Rom. this Mystery is most fully spoken to both for Election and Reprobation from the first to the 24 vers and what the Apostle here speaks in the 11 Chapter hath dependance upon what he had disputed in the 9th Chapter It therefore seems very expedient briefly to open the Scripture in the first place then to descend more particularly to the Doctrine of Election and Reprobation apart confirming each particular as we go along out of the 9th to the Rom. first open'd adding as occasion shall be other Scripture Testimonies Now for this Chapter The Apostle prevents and answers the Objection formerly mentioned as in the 11. Chap. resumed which was made against the truth of the Gospell from the Jews rejection of it in the first 23 verses arising in his answer to this great Mystery which he first asserts and then cleares all the way by propounding and refelling Objections against it In the five first verses and the former part of the sixth we have the Objection not in terms propounded but in the answer insinuated the sum of them being this Though the Jews generally refusing the Gospell fall short of eternall life and are indeed accursed from Christ yet the word of the Covenant made betwixt God and them with their Fathers stands firm and God fulfills his Covenant to the utmost whence it is manifest what the Objection is to which this answer is given the same with that which was formerly mentioned viz. If that be the Gospell which the Jews refuse and by refusing miss eternall life then is the Covenant of God of none effect in wich objection there is first a supposition of the Jews rejection 2. An inference thereupon of Gods unfaithfulness The Apostle grants the supposition denyes the inference grants the supposition in the five first verses not expresly affirming the rejection of the Jews but rather taking it for granted expresseth his marvellous grief for it in the three first verses where observe the Apostle in the third verse covertly sheweth what is the state of that people in wishing himself accurst from Christ for their sakes it is as much as if he had wished himself in their stead so they might thereby have become Heires of blessing It is impossible that man only should be mans Redeemer yet so high a strain of love doth the Apostle here run that for the salvation of the Jews he would undergoe that wrath which for man lay upon mans Redeemer a love so like to the Mediators love was in that breast as sometimes the like in Moses towards the same people Moses their sometimes Typicall Mediatour the Apostle having thus express his griefs shews the speciall reasons of it partly his interest in them vers the third partly their interest in God in those many precious priviledges they received peculiarly from God vers the 4th and 5th And having thus granted the supposition he denyes the inference vers the 6th Not as though the word of God had taken none effect this word is the word of the Covenant I will be thy God and the God of thy seed Gen. 7.7 as appears by the following discourse the meaning then is the Covenant of God remaines firm notwithstanding the generall apostacy of the Jews which the Apostle proves by a three-fold instance all tending to this to limit the Covenant to the true Heirs of it the first instance in the posterity of Jacob the common Father of the Jews All are not Israel that are of Israel Israel in the first place signifies Jacobs Genuine posterity according to the purport of the Covenant In the second place it signifies Jacob himself the meaning then is that for Jacobs posterity all are not faederally his children that are his children naturally they are not all his children as he is Israel the name of his prevailing with God for the blessing that are his children according to the flesh But for light to this and the following instances let us observe how a people may be said to be in covenant with God in a double sence according to one of which all Jacobs posterity generally were in Covenant but according to the other onely the remnant according to Election a people therefore may be in Covenant with God 1. According to the outward and common administration of it so all Jacobs posterity was in Covenant separate by outward call and sealed up by Circumcision to the Lord. 2. According to the speciall and primary intention of it which is eternall life and all blessings effectuall thereunto and so not all the posterity of Jacob was in Covenant The former may fall short of life notwithstanding that Covenant-interest as not fulfilling the condition of the Covenant the latter cannot the covenant for them undertaking the condition and therefore the faithfulness of God is engaged not onely to give them life upon beleeving but to give them to believe unto life The second instance is in the posterity of Abraham who was the head of the Covenant * Gen. 12.3 Galat. 3.8 in whom all the families of the earth should be blessed here the Apostle againe distinguisheth betwixt the naturall and
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 dependance of their different condition originally on the decree of God concerns not onely themselves and the Jews but all men because here are generall conclusions laid down vers 16 18. and in Pharoah 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 Gods decree 3. That neither workes good or evill 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 Gods righteousnesse for then had he dealt unequally not with those who were equall but unequall in his sight 2. For the answer to the Objection it Vindicates the Lord upon another ground his soveraigne power of dealing with man herein meerly according to his will how easily had the Objectors mouth been stopt 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 usuall 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 hardning thereunto this ordination of his arising above all good or evill so much as fore-seen in the Creature he therefore concludes it just suppose we can no more comprehend the righteousnesse of God in such away of his then we can the mystery of the Trinity we must not therefore denie 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 onely 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 therefor God in chusing one refusing the other proceeded meerly according to his wil that if the question be why did he chuse Iacob rather then Esau or why did he refuse Esau rather then Iacob no other answer is to be given but meerly 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 it self will conclude we shall have further occasion to discusse 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 it's object man not as yet Created in divine consideration 1. From the Objection there had been little reason for it had fallen and sinfull 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 Gods soveraigne liberty of disposing of man according to his Will but had fallen man been the object an answer more satisfying the adversary lesse lyable to exception had been ready at hand to this purpose for as much as all men have deserved to dye had God so determined of all he had been just that he ordaines 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 complaine 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 shews 1. What is mans 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 sinne 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 formed is this If God have decreed that man shall sin and be hardned 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 alleadgeth denyes what it would conclude by pleading Gods absolute soveraignty over man and in his soveraignty his liberty for disposing of man meerly 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 forgetfull 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 Potters power over the Clay Gods Dominion over man 3. 3. The Clay in the lump not yet formed into Vessels Mankinde 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 eternall life another for the day of evill Now let us see from this Objection and the answer to it whether
knowes either in it selfe or in himselfe hee knowes it not in it selfe whilst as yet it is not but nothing but himselfe was before the creation of the world therefore nothing in it selfe could then be knowne 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 boundlesse life sees before all time whatsoever is in any part of time Answ That in his eternity he may see any thing in it selfe there is required not only the existence of his boundlesse life together and at once but the co-existence of the thing it selfe to be seen and therefore as man sees not any thing in it self in one moment of time which is not in that moment but shal be in an after moment so neither doth God see any thing in it selfe before all time which is not but in time otherwise he should see time in it selfe 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 it selfe is as cleare for all created causes of the thing they cannot in themselves be seen before all time they themselves being but in time what he knowes then from eternity as that which shall be it is in himselfe that he knowes it if in himselfe 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 formes which we finde in our owne minds when we think of any thing meerly according to the simple nature of it as when a builder hath the Platforme 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 shal be is manifest because thence it would follow that he apprehends no more then 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 then he should be of power to do no more then he doth 3. It remaines 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 formes and representations and he was able to have made it of annother 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 wil'd 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 Gods knowledge of the state of man in order to eternal life allowing no determinate and certain ground of it either in God or Man Thus much for answer in generall to these Scriptures joyntly 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 generall 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 denyall of meanes 2. From the denyall of his spirit to many who have the means 1. For the denyall of meanes 1. He affords not to all the necessary means instances of this are so evident as cannot be gain-said for the first 4000 years well nigh the world generally was over-looked the means of knowledge the discovery of the Covenant of God onely in the Church and that Church shut up first in the families of the Patriarchs 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 counsell of God for the call of the Gentiles Act. 10. Since the comming 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 denyed the means to those whose hearts he hath seen less obstinate in case the means had come to them then 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 Saviours 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 meerly upon that ground that Adam was once possest of it for them 2 It is utterly false for then should Adam have been a root of Gospell righteousness to his posterity whereas it is Christ in opposition to Adam that is so Rom. 5. Object They had the meanes of knowledge in their Ancestours 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 Ancestours a common Stock forfeiting for their posterity Gospell priviledges 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 farre as he might by the power of nature God would then reveale the Gospel to him and give him preventing grace and this law he made with Christ for the merit