Adversaries conclude from hence out of their principle and according to their way now of arguing against us They will say then you are well enough trouble not your selves any further live as ye will do what ye please ye are sure of Heaven Oh but St. Peter is of another mind if we ask him to what purpose and for what end are these excellent privileges bestowed upon us in the same verse he tells us what use we ought to make of this That ye should shew forth the praises of him who hath called you out of darkness unto his marvellous light Wherefore 't is not to do the works of darkness which can never shew forth God's praises We abhor such wicked Consequences and Practices out of such an holy Doctrine as is that of the immutability of our Election That Doctrine of Free-grace and Election is the same which St. Paul as we proved it out of so many Texts in his Epistles so earnestly preached and asserted how earnest was he to put Men upon the study and practice of Holiness Sanctification Rom. 3.8 and all good works In his time was abroad the same spirit as now as then upon his Doctrine so now upon ours which is the very same he preached there were aspersions cast though not by the same men yet by the same spirit which is a liar from the beginning That holy Man complaineth of it (a) Rom. 3.8 as we be slanderously reported and as some affirm that we say let us do evil that good may come But see their doom whose damnation is just They were most impudent liars for they affirmed that he said so when there was no such thing wherefore he reproveth such unjust and abominable consequences Chap. 6.1.2 What shall we say then shall we continue in sin that grace may abound God forbid Thus shall we say We are Elected and let us do all the evil we can yet we shall be saved God fordid Blessed Apostle from these Men we suffer the same thou didst from those for the same cause St. Paul and we after him are for Free-grace against Free-will and our common adversaries are for Free-will against Free-grace We have upon this matter about Election a very considerable Text of Scripture which I desire to be specially taken notice of 'T is our blessed Saviours answer to the Mother of Zebedee's Children who asked of him that her two Sons might sit one on his right hand the other on his left in his Kingdom which answer the Lord doth thus conclude But to sit on my right-hand and on my left is not mine to give but it shall be given to them for whom it is prepared of my father Matth. 20.23 The meaning of sitting on the right and left-hand in Christ's Kingdom is to be glorified with him which is the same as to have Salvation and enjoy eternal life By the Father's having prepared is understood the Decree of Election whereby some are appointed to eternal life hence are deduced these several truths First There are places in the Kingdom of Christ's glory That is in Heaven prepared of the Father Secondly Those places are prepared not for all but only for some Thirdly Those whom those Seats and places are prepared for shall have them it shall be given them Fourthly The Lord Jesus declares it is not his or in him to give those Seats and to dispose of those Places otherwise than the Father hath prepared and ordered of before The first of these teaches us how our glorification is an effect of and depends upon his Decree of Election which is meant by the word prepared as if he had said Decreed Resolved and Ordained before From the second we learn how there is a certain number of those whom these places are prepared for and consequently it cannot be encreased or lessened Out of the third we are taught the certainty of Salvation for if those whom they are prepared for shall have those places then they cannot tall from their Election nor miss Salvation and come short of Heaven The fourth informs us of the unchangeableness of the Decree of Election which admits of no alteration for if our Saviour declareth as he doth how those places are kept only for those whom they are prepared for by the Father and that he may not dispose of any otherwise than the Father hath I know not who can besides him if there be any let him speak Our Blessed Saviour the Mediator of the New Covenant saith he may not reverse nor alter that Decree about some men elected to have place in Heaven This also teaches us how our whole Salvation dependeth upon the Decree of Election as the â—â—â—und and foundation thereof how reverently doth 〈◊〉 of God himself speak of that adorable Decree whâ—â—â— some Men in the world make bold with God do ridicule it and do make of it a Nose of Wax to be turned as it pleaseth the will and fancy of Men to make it effectual or uneffectual to believe or not believe persevere or not persevere To this place answereth that other about the last Judgement Matthew 25.34 c. Come ye blessed of my Father inherit the Kingdom prepared for you from the foundation of the world Here is Christ sitting indeed in his Kingdom of Glory to Judge the whole World divided into two parts in execution of the Decree of Predestination some standing on the right-hand and others on the left those Blessed these Cursed here is a call come ye to the Elect blessed of my Father the spring of all Blessings in Christ Jesus our Lord the call is to inherit the Kingdom prepared and foreordained a Kingdom that imports honour and glory joy and power and an happy eternal life to be enjoyed in the sight of God in whose presence is fullness of joy and at whose right-hand are pleasures for ever-more Psal 16.11 All these prepared for you all and none else that are chosen of my Father Yea prepared from the foundation of the world here is the certainty of the Decree here lies his Mercy and Free-grace that he most graciously provided for us before we had a Being O what a distinguishing mercy whilst the Cursed are commanded to depart an eternal separation from God the spring of all Joy and Goodness into everlasting fire prepared for the Devil and his Angels God hath prepared the Kingdom for the Blessed and Elect and everlasting fire for the Cursed and Reprobates Doth not this to the life represent Election and Reprobation whereof God is the efficient cause from Eternity so before the Blessed or Cursed had done any Good or Evil to move God Thus it doth declare the Sentence and Execution thereof Hereunto and to the same purpose may be added that other Text of Scripture Luke 2.32 Fear not little flock for it is your Father's good pleasure to give the Kingdom The Elect are here called little flock to shew the smallness of the number in comparison of the Reprobates Heaven
that calleth any thing of works and of Faith too for they could have no Faith before they were born or had done any good or any evil are here excluded and all attributed to the purpose of God according to Election The same Apostle saith in another place that though some have erred concerning the Truth even those who before were professors of it such as (b) 2 Tim. 2.17 19. Hymineus and Philetus yet Nevertheless the foundation of the Lord standeth sure having this seal the Lord knoweth them that are his 't is no prejudice to neither can it change God's Decree And still to make use of the same authority St. Paul saith elsewhere (c) Ephes 1.9 Having made known unto us the mystery of his will according to his good pleasure which he hath purposed in himself Not only that purpose in himself but also the declaration to us of that my stery of his will are altogether attributed to his good-pleasure not to any thing without him or in the Creature and all this to the end (d) Ephes 2.7 That in the ages to come he might shew the exceeding riches of his grace in his kindness tovards us through Christ Jesus Here is Grace here are riches of Grace yea exceeding riches of Grace and kindness towards us in Christ Jesus through whom only these graces are conveyed to us and who is the sole dispenser thereof and he addeth (f) Ephes 1.11 In whom also we have obtained an inheritance being predestinated according to the purpose of him who worketh all things after the counsel of his own will Here every word is a sentence against our Adversaries and after this t is an amazement to me that amongst those who pretend to be Christians and to receive the word of God for rule of the Truth there should be some who go about to set up Free-will and Man's strength to the prejudice of Grace and forge Motives and Counsellours for God besides his own good-will and pleasure We say further there is a certain small select number of those that are predestinated to Glory this we speak after St. Paul (g) Rom. 11.5 6. Even so then at this present time also there is a remnant according to the election of grace and if by grace then it is no more of works otherwise grace is no more grace but if it be of works then it is no more grace otherwise work is no more work Here the reason is given why amongst the unbelieving obstinate Jews there was a small remnant which did believe and were saved The Faith Grace and Salvation of this remnant is ascribed to their Election as to the cause and this Election affirmed to come only of God's grace and deny'd to have proceeded from any of their works not by a simple affirmation but by a double opposition of Works and Grace as incompatible in point of Election Arminians must not think to blind this with saying they do not attribute Election to a foresight of Works but of Faith 'T is true their Father Arminius doth not openly assert it this Text being so clear and so positive however he minced the matter for he made Election and Justification to depend upon Faith not as an Instrument applying Christ but as an Evangelical Work in the Gospel appointed of God to be a saving quality in it self as a perfect Obedience should have been under the Law but his Followers are not so scrupulons as he But the Apostle denies it to be of Faith as of Works wholly ascribing it to the Election or Grace But as to the point of the small number of the Elect our blessed Saviour himself decides it when he saith (a) Matth. 20.10 Many be called but few chosen and St. Paul to shew the small number of those that are elected and shall be saved is not satisfied to call it a remnant in the place already quoted but in another of the same Epistle he also makes use of the word remnart (b) Rom. 9.27 Though the number of the children of Israel be as the Sand of the Sea a remnant shall be saved Only a remnant and this after the Prophet Isaiah 10.20 21. Who elsewhere calls it (c) Isai 1.9 A very small remnant which the Apostle in the same Chapter doth call a Seed (d) Rom. 9.29 Except the Lord of Sabbath had left us a seed which is only as much as sufficeth to sow the ground (e) Heb. 12.23 These are called the general Assembly and Church of the first born which are written in Heaven in the Book of God's Election which can never be encreased nor diminished and this (f) Ephes 4.12 13. for the perfecting of the Saints for the work of the ministry for the edifying of the body of Christ till we all come in the unity of the faith and of the knowledge of the Son of God unto a perfect man unto the measure of the stature of the fullness of Christ Which meaneth that there is a fullness of the mystical body of Christ that is so many Members and that every Member is to come unto a degree of Stature unto a perfect Man as a certain number of Martyrs that shall be fulfilled Rev. 6.9 11. All those and those only (g) Rom. 8.30 whom God did predestinate them he also called with an inward and effectual calling and whom he called all and only them he also justified all and only them he also glorified This is the Golden Chain of our Salvation and the thing so certain and so sure that though to some it be to come 't is represented as already past and as if they were in actual possession of Glory There shall be no more nor less and though to the eye of Man in this there may seem to be some alteration some falling from the Truth it is only as to the outward shew and profession not as to the Election Wherefore St. John (h) 1 John 2.19 saith They went out from us but they were not of us for if they had been of us they would no doubt have continued with us And this also is a strong proof and evidence of the perseverance and against the final Apostacy of Saints which Arminians are stiff asserters of And that Election is the sole cause of everlasting Salvation it appears because into the heavenly City (i) Rev. 21.27 none shall enter but they which are written in the Lamb's Book of Life In another place this Book is mentioned (k) Rev. 13.8 and all that dwell upon the earth shall worship him the Beast whose names are not written in the book of the lamb slain from the foundation of the world This is the Book of God's Decree of Election all that have names written in it shall enter into new Jerusalem or Heaven but those whose names are not written therein and do worship the Beast (l) Rev. 20.10 12. shall with the devil the beast and the false prophet be cast into
persevere unto the end though they sometimes fall through infirmity into grievous sins yet they never fall totally or finally from the habits seeds and state of Grace They say that true justifying Faith is neither a true special fruit of Election Arm. IV. nor yet proper to the Elect alone that 't is often found in Reprobates And that the very Elect by falling into sin may and often do fall totally and finally from the very habit seeds and state of Grace We say that Christ's death is of sufficient intrinsecal merit in it self Orth. V. though not in God's intention or his holy Spirit 's application to redeem and save all mankind wherefore he died really and effectually for none but the Elect for whom alone he actually and effectually hath obtained remission of sins and everlasting life They say Jesus Christ died effectually alike for all men whatsoever Arm. V. whether Elect or Reprobates without any special intent to save the Elect alone or any particular persons more than others With a general purpose to save all men alike upon condition of their believing and applying of his death which dependeth principally upon every man's own actual will and powers not of Christ's actual application of it to them by his Spirit To this one thing more I shall add against one of their Opinions Orth. VI. We say there is not any such Free-will any such universal and sufficient Grace communicated unto all men whereby they may Repent believe and be Saved if they will themselves They say there is an universal sufficient Grace derived upon all men since the fall of Adam Arm. VI. by vertue of which they may all Repent Believe and be Saved if they will themselves These and several other things of that kind as namely the important point of Justification which they so highly have corrupted of Providence and others which by the grace of God in due time we shall have occasion to speak of are the matters we do differ about yet to what we already said of their adhering to Pelagians Massilienses and Semipelagians we may add how some of them own Socinus's and Worstius his Blasphemies against the Trinity of the Divine Persons the simplicity of divine Nature it self c. as King James charges them with it and well so he might for after Arminius's Death they were so desirous to be headed by Worstins that they used all their endeavours to have had him to succeed the other in his place of Professor of Divinity at Leyden Hence it is that they openly declared they had nothing against Worstius nor had found any thing in his Writings contrary to Truth and Piety and that it would be most profitable for Church and Commonwealth if his calling should go on This account we have in the Preface of the Acts of the Synod of Dort And it is well known how King James opposed effectually that man's promotion to that place and whose Book De Deo Attributis was here burnt by the hand of the Hangman according to King James's special Order and by advice of the Archbishop of Canterbury But because it is not enough to affirm things without proofs therefore now before I proceed I must bring in evidence for the Articles I set down Scripture which in this is Judge and Rule affordeth us a great cloud of Witnesses And to begin with our first Article clearly proved out of that excellent place of (a) Ephes 1.4 c. St. Paul which hereafter I shall have occasion to make use of but for the present omit to prove first the Eternity of God's Decree out of another Text of the same Apostle God who (b) 2 Tim. 1.9 hath saved us and called us with an holy calling not according to our works but according to his own purpose and grace which was given us in Christ Jesus before the world began This Text is very comprehensive here is the Decree under the name of his own purpose out of which are excluded any thing of our own not according to our works but attributed only to his Free-grace according to his own purpose and grace The eternity of this Decree is thus expressed before the world began this Decree of Election is the ground of our Salvation God who hath saved us the next effect is our Vocation and called us with an holy that is an effectual calling We want not other places of God's word to prove the Eternity of his Decree but afterwards we shall have occasion to make use of them for often one and the same Text doth prove several things As for the Immutability of God's Decree of Predestination we have clear and undeniable proofs (c) Psal 33.11 David saith The counsel of the Lord standeth for ever the thoughts of his heart to all generations As positive as this is what he saith in another place (d) Psal 89.28 33.34 My mercy will I keep for him for evermore and my covenant shall stand fast with him And a little below nevertheless my loving-kindness will I not utterly take from him nor suffer my faithfulness to fail My covenant will I not break nor alter the thing that is gone out of my mouth Here we see how the Counsel of the Lord and the thoughts of his heart which are his Decree shall stand that is are unchangeable so are his mercies his loving-kindness his faithfulness which the Decree of Election is grounded upon as to his Covenant called the thing that is gone out of his mouth it shall not be broken nor alter'd but it shall stand All this is for its immutability And the prophet saith (e) Isai 14.24 The Lord of hosts hath sworn saying surely as I have thought so shall it come to pass and as I have purposed so shall it stand Vers. 7 We have not only God's Word but his Oath for his Truth which must needs convince us of what a high concernment it is yet as if 't was not enough three verses lower 't is added For the Lord of hosts hath purposed and who shall disanul and his hand is stretched and who shall turn it back This makes good the immutability of a Decree both of Election and Reprobation so it doth the final unrefistibility of Grace and of the works of his Providence St. Paul that great Preacher of Free-grace out of a sense of the great mercy God had shewed him doth almost every where batter down Works Free-will and all pretences of man's strength to set up the Grace and Power of God specially in his Epistle to the Romans but above all in the 9th chap. which before we have done we shall often have occasion to make use of for it seems to have been written to condemn Arminianism In a place there the Apostle saith (a) Rom. 9.11 For the Children being not yet born neither having done any good or any evil that the purpose of God according to Election might stand not of works but of him
such a bough this is the certain and infallible doom of those who abide not in Christ (l) John 15.6 7 8. But if ye abide in me and my words abide in you ye shall ask what ye will and it shall be done unto you Then we shall bear much fruit and be Christ's disciples Let us take notice that it is not enough for us to have Christ with us but we must be and abide in him or else he will profit us nothing St. Paul could say * 1 Cor. 15.10 by the grace of God only I am what I am and what I do Yet not I but the grace of God that was with me Thus much I premised at first to make things as clear and intelligible as I could I have been somewhat long in my Quotations that I might lay a sure foundation for the word of God must be judge in the case and (m) See my seasonable discourse about Religion in 1689. Texts of Scripture are the plainest and strongest Arguments that can be used in and about such Controversies though I omitted several which in the prosecution of this design of mine shall be produced I do not enter upon this Subject as acted by a spirit of strife to dispute for disputes sake as too many do I thank God I am acted by a better principle I know and others as well as I may how 't is the duty of every Christian to seek after and endeavour to find the truth and when found out to own and embrace it and never part with it give glory to God without any thing of self ends This truth may be found in the revealed word of God which is (n) Psal 9.7 perfect converting the soul making wise the simple It must often be read for God will be sought after in the way of his Commandments for the understanding whereof men are not to trust to their Parts and Learning because without Grace that is but ignorance and foolishness men stand in need that Christ would open their understanding as he (a) Luke 24.45 did that of the disciples that they might understand the Scriptures But (b) 2 Tim. 3. â—3 evil men and seducers shall wax worse and worse deceiving and being deceived But we must give God thanks That his Decree of Election hath secured our Salvation which if it had lain in our hands had soon been lost and forfeited like the Birth-right of Esau and the substance of the Prodigal Son And all that would advise others to or themselves stand to this tryal of free-will and right improvement of Graces I may very well in (c) Job 16.2 chap. 13.4 Job's words say to Miserable comforters are ye all and ye are forgers of lies ye are all physicians of no value Hitherto we have given an extract of Controversies about these several points and I hope have out of Scripture made good our assertions so that an ordinary capacity may with the help of God be able to understand them Now we must proceed and by God's grace endeavour to dive into this Subject But before I engage further upon this important matter I must lay down some rules that will contribute towards the better understanding of it First Nothing is done in time but what was fore-ordained of God from all Eternity (d) Act. 15.18 Known unto God are all his works from the beginning of the world Thus (e) Chap. 2.23 4.27 28. Christ was delivered by the determinate council and fore-knowledge of God else you settle a contingency in relation to God and destroy his fore-knowledge Secondly what God decreed shall infallibly come to pass or else you destroy his immutability (f) Malach. 3.6 I the Lord change not Thirdly No motive in God from without why he should decree neither doth the execution of the decree depend upon any condition in or from men else you take away (g) Act. 17.25 Psal 50.12 Gods independency and self sufficiency Fourthly The decree is one single act or else you destroy the simplicity of God when we speak otherwise 't is after our manner of conceiving in God is no prius or posterius first and last or else you deny his Eternity Now Eternity Independency Immutability and Simplicity are God's incommunicable Attributes which no man may strike at Fifthly Secret things belong to God Deut. 29.29 but revealed things unto us and to our Children for ever The one we must not dive into but the other we ought not to neglect We are forbidden to presume beyond what is written but are commanded to acquaint our selves with what God hath set forth in his word That he would have us to know or else had not declared it What is fit and necessary for us to know we must inquire into and not else so these measures must be observed about these high mysteries of our Salvation as are God's decrees we ought to assort nothing but what we have a warrant for out of God's word Another thing we ought to lay for a foundation is this In every thing God proposeth his own glory for his ultimate end now in two ways God is glorified in his Mercy and in his Justice which include also both his Wisdom and his Power God's mercy is manifested in his free-grace and pardon to some and his justice in the punishment of those that transgressed his Law God is a gracious King the fountain of Mercy and Judge of the spring of Justice Now that which is first in intention is last in execution eternal Happiness for some and everlasting Misery for others is the subordinate end thus Heaven is prepared for the Elect and Hell for Reprobates And this in one word is called Predestination CHAP. III. Of Predestination SOme ignorant people amongst Men and Women are well acquainted with the name though they do not at all know the thing thereby signified they are startled and abhor the word as if it was a kind of a Spell but if they were well acquainted with God's word they would easily find it there The great Preacher of free-grace St. Paul hath it no less than twice in one and the same Chapter (a) Ephes 1.5 Vers 11. Having predestinated us unto the adoption of children by Jesus Christ and six verses lower he adds In whom also we have obtained an inheritance being predestinated according to the purpose of him who works all things according to the counsel of his own will And in another place he mentioneth it twice in two verses For whom he did fore-know (b) Rom. 8.29 30. he also did predestinate Moreover whom he did predestinate them he also called c. Thus it appears it is no Barbarous name nor unknown to Scripture 't is the same as fore-ordained and appointed Now I will come to the thing Predestination is an Eternal and Immutable Decree about the everlasting future state of Angels and Men But because we were not concerned in that which relates to Angels and that
The spirit it self beareth witness with our spirit that we are the children of God and if children then heirs of God and joynt heirs with Christ The Holy Ghost we received which is the earnest of our inheritance and whereby we are sealed against the day of Redemption and having Christ's spirit we are sure to be his this spirit makes us call God our Father which is no lye for it is the Spirit of Truth it is the Spirit of Adoption which assures us that we are the children of God and consequently heirs of the Kingdom of Heaven which Christ is gone before to take possession of in his name and for us and if we may so speak after the manner of Men God the Father trusted the Son for the satisfaction to be given to Divine Justice till the time appointed to do 't was come in hope of the Resurrection of the Body the Souls of the redeemed were before Christ's death received into Abraham's bosom So for the possession of the purchase made by Christ's death namely eternal life if I may so say the Son doth trust the Father till the time of the whole and full purchased possession be come Yet this ought to be taken notice of how God not only hath promised but also for our Comfort and Assurance hath given us his holy spirit for earnest of performance of his promises And this holy spirit is given us not only as security but as a guide to direct and (a) Joh 16.13 lead us as our Saviour saith into all truth which he doth 1. with Illumination and shewing us the way 2. In his giving us strength and courage to go thorough Dark and Thorny ways 3. In removing obstructions and difficulties 4. In continuing his help to improve grace 5. In bringing us at last into eternal life Which truths the Soul of the Elect being convinced of they suffer themselves wholly and only to be guided by him with an absolute resignation unto his directions whereby we learn not to trust our selves to the guidance of our own natural reason or of our heart for in spiritual things our Light is but Darkness And (b) Prov. 28.26 he that trusteth in his own heart is a fool for neither our Reason nor our Heart can shew us a way to be delivered from sin and to give a satisfaction to God there being none but the righteousness of Christ which the holy spirit doth perswade us of and through Faith applies it to us to which end (c) Joh. 14.16 he doth abide with us for ever He is not come afterwards to leave us but saith our Saviour Ye know him for he dwelleth with you and shall be in you Vers 17 'T is upon the presence of this Holy and Blessed Spirit and the knowledge we have of him that we do ground the certitude of our Election which to deny is as much as in one lies to deprive the believing Soul of the sweetest comfort in this life and 't is that consideration that makes me insist so long upon this point wherein we do but follow St. Paul's steps in those Quotations we had of him just before out of those several verses of his 8. chap. to the Romans than the which nothing can be more fuâ—l and to the purpose to work an assurance and a study how in our lives and conversations to behave our selves as becometh the children of God to which for greater confirmation of this we shall add the three last verses of that Chapter where after he hath said before by way of defiance no body can lay any thing to the charge of God's Elect nor condemn them nor nothing in this World part them from God's love in Christ he concludeth in these words (a) Rom. 8.37 38 39. Nay in all these things we are more than conquerours through him that loved us for I am perswaded that neither death nor life nor Angels nor principalities nor powers nor things present nor things to come Nor height nor depth nor any other creature shall be able to separate us from the love of God which is in Christ Jesus our Lord. After this he who will believe Scripture must believe there is a certitude of Election though in a different degree every true Believer hath assurance though every one hath not a full assurance (b) 1 Joh. 3.3 Yea every man that hath this hope of glory in him purifieth him self even as he God is pure Yet for all the clear Evidences of this Truth the Adversaries thereof will not be mute but better for them to say nothing than what they say First they corrupt a place of Scripture which Papists made use of against us upon the very same account (c) Eccl. 9.1 2 A man cannot tell whether he deserves love or hatred so he cannot be sure but according to the Original 't is thus No man knoweth what either love or hatred by all that is before them That is he knoweth not the causes of the things which in this world happen unto men for this he speaks of vers 2. as followeth All things come alike to all men there is one event to the righteous and to the wicked to the good and to the clean and to the unclean c. As is the good so is the sinner and he that sweareth as he that feareth an Oath So that hath no relation to his Eternal State or his Election and though Man cannot tell the reason of the several dispensations of God's Providence it doth not hinder but he may know his own Eternal State and Condition They object the saying of (d) Prov. 27.1 Solomon Boast not of to morrow for thou knowest not what a day may bring forth Which Text forbiddeth an over confident boasting of good successes in this Life and 't is not to the purpose of Election or Eternal Life As to that of St. Paul (a) Rom. 11 2â— thou standest by faith be not high minded but fear There the Apostle speaketh against carnal Security and a confidence in ones own strength Many say our Adversaries who think to be in favour with God deceive themselves consequently cannot be sure of their Election we own there are such ones but they have nothing of true Piety only an outward profession a vain name and only in appearance So they cannot be sure of that which is not But those who are elected indeed do attain to the certitude of it In time of temptation this assurance is shaken and somewhat disturbed but when through grace we have overcome the temptation the certainty is renewed and strengthned for in the temptation or out of it 't is never utterly lost We do not wonder some deny it to be had till the last breath if at all because the ordinary means of certitude as justifying Faith Justification Sanctification c. which are only the Childrens Bread they make common to Believers and Reprobates Thus much of Election now we must speak of Reprobation Of REPROBATION
all this they make two Objections first 't is against the Justice of God to reprobate Men who have done no evil though Scripture saith clearly it is so to father injustice upon God is certainly a great impity God is most just in every thing he doth though we cannot fathom into the particular causes yet his justice is a general one the consideration whereof ought to stop the mouth of every Creature What shall we say to the case of the Flood which was a great judgment whereby the whole World eight persons excepted perished in the Waters 'T is true the wickedness of Men was raised to an utmost degree but withall it must be owned that there were many Infants new born Babes yea several quick in the Womb who had committed no actual sins yet were involved in that general destruction Death saith Rom. 5.14 Paul reigned from Adam to Moses even over them that had not sinned after the similitude of Adam's transgression Adam's sin was an actual sin eating the fruit of the Forbiden-tree it could not be Original for he was created in Innocency but seeing (a) Chap. 6.23 death is the wages of sin and that those Infants who had committed no actual sin dyed in the Flood we must find another sin not after the similitude of Adam's transgression and that is Original-sin Now I say that as Original-sin was a just cause of the natural Death of those Babes so the same sin when it pleases God to leave them in it is a just cause of Eternal Death in those whom he punisheth with it for Eternal Death as well as Natural is the wages of Original as of Actual-sin And though sin be not the cause to move to pass sentence upon any yet that sentence is passed upon none but what are sinners Hence I conclude that as God was just in inflicting by the Flood Natural Death upon those Children that were unborn or newly born before they had done any evil so this holds for Election as for Reprobation in relation to Faith as to Unbelief according to that famous place of Romans about Jacob and Esau It is to be observed how St. Peter calls (b) Pet. 2.5 the world of the ungodly that world which the Flood drowned without any exception at all of Infants or others What hath been said of the Flood may be spoken to the same purpose of that terrible judgment upon Sodom and Gomorah and the Cities about them where no doubt were also Infants new born Babes and some quick in the Womb which as (c) Jud. 7. St. Jude saith suffered the vengeance of eternal fire and are set forth for an example Yet in all those things no exception against God's justice for he is most just in all his ways For if we must believe David the Lord is righteous in all his ways and holy in all his works Psal 15.17 What shall we say as to the case of Achan his sin was personal he alone had committed it yet that same sin his Sons and Daughters nay the very Beasts as his Oxen Asses Sheep as well as he were by God's immediate command stonned to death and burned with fire Though in the eyes of Men they seemed innocent yet were guilty in the Lords eyes Josh 7.24 25. So in the particular case I before quoted of the Man that was blind from his birth our Saviour saith that neither the Man had sinned nor his Parents but that the works of God should be made manifest in him This was a sufficient answer to the disciples they put no more questions about it But Arminians will impeach God's justice for denying sight to one who had not actually sinned Do not they do so in calling the equity of God's Decrees touching Men into question Can any thing in Scripture be plainer than this (a) Rom. 9.18 22 23. Ephes 1.11 that God hath mercy on whom he will have mercy and whom he will he hardeneth that he hath appointed some to be vessels of mercy to the praise of the glory of his grace and some to be vessels of wrath to make his power to be known and that he maketh all things after the counsel of his own willâ— Yet what more usual than to dispute how this can agree with justice And with what reason God may punish that sin which by vertue of a Decree is unavoidable 'T is strange yet too true how peremptory sawcy and blasphemous speeches some in their Cups and others sometimes upon other occasions break into upon this subject and would reduce God to such terms of reason as they fancied to themselves After such declarations about these things which God hath given in his word were it not better to give him Glory and with David say O Lord thou art just when thou speakest and pure when thou judgest And if they cannot conceive how this should stand with equity rather than to call to question God's justice were it not better to own their weakness And with David say this is my infirmity For wo unto him that striveth with his Maker according to Solomon (b) Eccles 8.4 't is prudence not to controll an earthly King's actions who may say unto him what dost thou And O man who art thou that repliest against God and if in reference to Politicks of Government and Mysteries of State the same (c) Prov. 25.2 Solomon saith the heart of a King is unsearchable there is some secret reasons which many cannot dive into In God's matters as his Decrees and wise dispensation of his Providence much more we must think it to be so for in the same Chapter the wise Man saith it is the glory of God to conceal a thing The second Objection they make and which we already have given a hint to is this if I be reprobate and 't is God's pleasure I should go to Hell it is not in my power to help it so their Damnation they father upon God's pleasure This is too much like our first Parents to lay the fault upon others to excuse themselves Gen. 3.12.13 The woman whom thou givest to be with me she gave me of the tree and I did eat He throws it on the Woman and she upon the Serpent the serpent begiuiled me If God had not given him the Woman then he would not have sinned nor the Woman if God had not created a Serpent so if God had not reprobated us say some we had not been damned But this is no more able to excuse them then the fig-leaves were to cover their nakedness though never so cunningly sewed together The Apostle lays open the case how God directeth and turneth all for his glory even the worst of things For our unrighteousness doth commend the righteousness of God and thorough our lie the truth of God hath more abounded unto his glory Rom. 3.5 6 7. Yet for all this though these evil things are turned to the greatest good that is the glory of God we are nevertheless
so that the inward grace is not bestowed in vain upon any of them To the third I answer if they to whom God spread out his hands be not converted the hands of God were not spread for their Conversion and this spreading out of hands is nothing else but the outward calling which true converting grace is not always joyned with so that the end of it is not the Conversion of Reprobates but their Conviction and to leave them without excuse out of another place of Scripture they object how God made use (d) Isai 5.1 2 3 4. of all necessary helps towards the Conversion of the Jews yet they were not converted As to Reprobates amongst those Jews 't is false that all necessary helps to Conversion were afforded them but say they if all such means had not been afforded how could God have said what could have been done to my Vineyard that I have not done in it But all this is said only as to outward means which if the Vineyard had not been bad might have been sufficient to make her bear fruit God compareth himself to the Husbandman who hath performed his part when he hath taken all the outward care that belongeth to him but again say they for I am willing to give their arguments their whole strength looked that it should bring forth Grapes which is a sign he manured it in hopes to have fruit by it but a looking for and expectation are improperly said of God so that here that expression signifieth only that God required of the Vineyard to have done her part and performed her duty this is just as if one should say God hoped for that to be which shall never be which is to father ignorance or great imprudence upon God for he that hopeth for that to be which shall not be either he cannot foresee that which is to come or if he knoweth that shall not be he is not wise to hope for it In few words to conclude this a general rule to answer most or all objections is that all means afforded Men for their Conversion if they be not effectual are only outward means never intended of God for their Conversion for else God had applyed the inward means without which the outward are uneffectual and so they had been converted We must answer an objection more of theirs and endeavour by the grace of God to beat them out of their strong hold as they take it to be but are mistaken in the meaning of the place and so misapply it The words are these Chap. 18.31 33.11 why will ye die O house of Israel contained in Ezechiel whence they would conclude if they will 'tis in their own power not to die whereby their Life and Salvation is lodged in their own hand and wholly depends upon their will In order to an answer we are in our way to take notice of several truths conducing to the point asserted by the Prophet As first that God punisheth not one Man for the sins of another according to a common proverb among them The fathers have eaten sowre grapes and the childrens teeth are set on edge but God declareth positively against it when he saith The soul that sinneth it shall die The people as all Men are apt to do would have excused themselves as if they had born the iniquities of their Fathers but God in most part of the Chapter doth vindicate his dealings how he neither absolves the Guilty nor punishes the Innocent a most infallible truth and effect of God's Justice which yet some apt to wrest Scripture would gainsay out of the 4th Commandment God visiteth the iniquity of the Fathers upon the Children Exod. 20.5 Which our Blessed Saviour explains thus when Children commit and continue in their sins and fill up the measure of their Fathers fill ye up the measure of your fathers This I point at Matth. 23.32 to shew how cautious we ought to be in the Exposition of Scripture not to go against the Analogy of Faith and make the word of God contradict it self which our Adversaries become guilty of in this place A Second truth which is a Conclusion from the first here asserted is this The Lord's way is equal but the people's ways are unequal Thus God must be owned to be just in all his ways and every Man and People guilty in theirs wherefore let every mouth be stopped before God A Third truth is this As the Father shall not suffer for the sin of the Son nor the Son for that of the Father so to encourage Men to repentance both Son and Father or any one else that leaves his wickedness and truely repents God will pardon his former transgressions and they shall not be imputed So likewise they who for a time have morally and seemingly lived well and avoided sin if they fall into wickedness and follow evil courses they shall be punished for the same without any regard to their former behaviour Here before I proceed I must remove a difficulty arising out of the words righteous and righteousness upon which the Adversaries would ground one of their Errors as if a truly righteous Man that is elected and justified could fall from true saving grace and be damned which is against Scripture as I clearly demonstrate it in a Charpter of this Discourse of mine however some few words I must say in relation to this Text. The word righteous hath in Scripture two different sences First When one is really and truly such as whensoever the name is given to the Lord Jesus Isai 53.11 1 John 2.1 my righteous servant and Jesus Christ the righteous But here the question being about men of so many places we shall produce but one to our purpose if the righteous be scarcely saved 1 Pet. 4.18 where shall the ungodly and sinner appear The truly righteous Man is meant here and therefore opposed to the ungodly But Scripture sometimes calls those righteous who are such only in shew and appearance and that 's the signification of the word in this place for a truly righteous man doth not finally turn from his righteousness nor do according to all the abominations that the wicked man doth And for a farther confirmation of what I say it cannot be denyed that a legal righteousness is here spoken of as verse 19.21 to keep all my statutes But the question between us is about Evangelical righteousness which is through Faith and not by Works and this legal righteousness here spoken of must be owned to be unpossible and not to be found in any Man Now that it is the stile of God's word to call righteous and righteousness that which is not really but only seemingly so it 's clear thus our Saviour saith in the Gospel Luke 5.32 I eame not to call the righteous that are such in their own opinion but sinners to repentance Matth. 23.28 And to the Pharisees he saith Ye also outwardly appear righteous unto men but