Commentary Upon Ephesians 1, Commentary · Verse 4
Who hath elected vsus:] verse 4 Now he doth proſecute the Doctrine of Gods benefits, which were ſummarily propounded, and proueth that he ſpake by particular enumeration; firſt, of benefits before all times, which we hauehave ſo in Chriſt, that wee hauehave them through him; Secondly, of thoſe benefits which we hauehave ſo in Chriſt, that we hauehave them alſo for his ſake, & through him, as he ſpeaketh in the 7. verſe, changing his phraſe, in whom we hauehave redemption, through his bloud. The former are two. 1. Election in this verſe. 2. Predeſtination in the 5. and 6. verſes. In this verſe wee are to marke theſe things. 1. The ſpirituall bleſſing, as hee hath elected. 2. The perſons heere ſaid to be elected (vsus,) 3. The perſon in whom, (in him.) 4. The time. 5. The end.
Firſt, to open the meaning of them, and then to come to the inſtruction to be deduced. Firſt, for Election, it is put ſometime for that election which is made in temporary execution of Gods purpoſe, whether it be a ſeparating of men to the ſtate of Grace, which maketh them as the choſen firſt fruits of the creature, thus it is taken, Iohn 15.19 The world hateth you becauſe I hauehave choſen you out of the world, & thus, 1 Pet. 1. ver. 2 to the elect of the diſperſion, ſeemeth to be vnderſtood: or a ſeparating of them to any office or dignity, as Saul; yea, Iudas might in this ſenſe be ſaid (choſen). But heere hee ſpeaketh of that choyſe which God made with himſelfe from all eternity, as is manifeſt.
Secondly, By the perſons (vsus,) he meaneth himſelfe, with thoſe Epheſians which hee had called Saints and beleeuers, ver. 1.
In him.] Is diuerſly conſtrued; firſt, in him, that is in God the Sonne, not conſidered as God-man, Head and Mediator of the Church, but as ſecond Perſon, God with the Father. Thus all things are ſaid created, in, or by Chriſt; not that he is conſidered as Man-God in this worke, but becauſe Chriſt God-Man as the Sonne of God, God with the Father and Spirit, as that perſon by whom all things are created But ver. 3. it is plaine, he doth conſider Chriſt as wee are bleſſed in him, in regard of both natures, euen as he hath God for his God by couenant; In him who hath God for his God and Father, we are bleſſed.
Some make this (in Chriſt) not to be referred to that action of election, but to the end, in this ſenſe; He hath choſen vsus in Chriſt, that we ſhould be holy, that is, hee hath choſen vsus that wee ſhould be holy in Chriſt; but beſides the harſhnes, it is impertinent, though a truth; for, his ſcope is to proue, not that in Chriſt we are made holy, but that we hauehave this bleſſing of election in Chriſt.
Some take (in Chriſt,) as if it belonged to the perſons elected, in this ſenſe, as he hath choſen vsus now by faith in Chriſt, to that fore-ſight of his which beholdeth all things as preſent, which are to come; but this is beſide the ſcope of this Scripture, which intendeth not to lay downe our vnion with Chriſt by faith, but Gods electing Chriſt, Ergo, in him, muſt needs belong to the action of Electing, not that obiect about which it is exerciſed.
In him.] Therefore noteth, Chriſt God-man, as the head and firſt Elect, after whom, and in whom all of vsus his body (for order of Nature) are elected: ſo that this phraſe noteth the order in which wee come to be elected, not the cauſe of election.
For the time, there are 3.2 Theſſ. 1.13. 2 Tim. 1. phraſes which ſeeme to note the ſame thing: 1. From the beginning: 2. Before worlds: 3. Before the foundation of the world. Theſe all may note that eternall louelove of God toward vsus; there vnderſtand nothing but eternity; but becauſe within eternity God doth foreſee the things which are done in time, and therefore though hee choſe from eternity, nothing hindereth (as ſome thinke) but that hee might foreſee ſome thing whereupon to chooſe; therefore this phraſe may be extended, not onelyonly to reſpect the actuall creation, but the Decree it ſelfe of the worlds being: to this ſenſe, that hee choſe his in order of nature, before by his Decree hee laid the foundation of the world.
The end is all one with ſaluation elſewhere named; for, louelove made perfect is the formall bleſſedneſſe we looke for in heauen: it is nothing elſe but the ſupernaturall being and life of a Chriſtian, which is begun in Grace, perfected in glory. The ſumme of theſe words more amply is this: Bleſſed be he who hath bleſſed vsus in Chriſt, with eueryevery ſpirituall bleſsing: As for example; Firſt he hath with himſelf ſet his liking on vsus, choſen vsus before others; vsus, I ſay, who now belieue on Chriſt, and are ſanctified by his ſpirit; this his Election, beginning firſt at Chriſt our Head, and ſo deſcending downeward on vsus his members, in him: and this his Grace was toward vsus before there was any word; yea, for order of nature before his decree did …ay the foundation of the world, that to which he hath elected being no leſſe then ſaluation, that glorious life of louelove, which begun heere ſhall one day bee made ſpotles and perfect before him.
Now to come to the Doctrine hence to be deduced.
Doct. 1 Firſt, We ſee what is a bleſſing worthy all thankfulneſſe, euen this of our election: I praiſe God alwaies, who hath elected you from the beginning: This is the roote, out of which all theſe bleſſings grow, which in time we partake; euen as the body and bowes & branches of the tree iſſue from the root, and are corne vp by the ſame, Ergo, this is in nature, and in S. Pauls reckoning, before predeſtination it ſelfe. For as firſt I agree vponupon this end, I will help a ſicke man to recouer his health, before I determine to ſend for any Phyſitian: ſo here, God doth firſt by election chooſe to the end, and agree on that in order of nature, before hee predeſtinate meanes, by which he will moſt certainely bring to this end. For the better vnderſtanding of this benefit, two things ſhal be briefly opened. 1. What it is. 2. Why God the Father is here ſaid onelyonly to elect. For the firſt, the common matter which doth concur to the being of this benefit, is louelove; a louelove which God hath to vsus to bring vsus to that life, which is aboue nature; therefore ſometime Gods chooſing, is expreſſed by louing; I hauehave loued Iacob, and hated Eſau, that is not, yeelded Eſau that meaſure of louelove, which the Hebrewes called hating. But there is a further thing in Election, which doth difference it from louelove, and that is a reſpect which is in this louelove, whereby it is caried to ſome,Actio collatiua vt intrinſerae formalitatis reiectionem cennotans. before other ſome; it ſo loueth ſome, that it reiecteth other ſome from hauing part in it. Deut. 7.7. I hauehave loued thee, and choſen thee. Should God hauehave loued eueryevery reaſonable creature to life, there had beene louelove to all, but election of none; he who taketh all, maketh no choiſe of any; therefore God maketh it a different thing; I hauehave loued thee, and choſen thee: Some make this all one with that fore-knowledge mentioned, Rom. 8.29. and it cannot be denied,Rom. 8.29. Expounded. but knowledge is often put for louelove and approbation, and that God knoweth his Church and choſen, far otherwiſe then other things; euen as a man knoweth all his goods and ſubſtance, but his wife and children after a ſpeciall manner: Neuertheleſſe, it may well note, that knowledge which is in order to this action of Gods chooſing, whether going before it, or comming after it. If we hauehave choſen any to any thing, we know whom we hauehave choſen, and if we are about to chooſe any, we know whom we are about to chooſe: So God doth not onelyonly know whom he hath choſen, which knowledge (to our manner of conceiuing) doth follow the act of his will, now being put forth, but he doth know whom he is in chooſing, or about to chooſe, and this doth goe before to our vnderſtanding: And this I thinke the meaning of fore-knowledge in that place: Such whom he did fore-know to be the perſons whom he would chooſe, ſuch hee did predeſtinate; and thus that place, 1 Pet. 1. ver. 1. may be more fitly reſolued; where he ſaith, the faithfull of the diſperſion were choſen, according to fore-knowlege.
Now God the Father is ſaid to chooſe, not that the Sonne, and Spirit chooſe not alſo, (for if three of vsus had but one will common to vsus all, one could not will any thing, which the will of the other two ſhould not alſo will,) becauſe the Sonne ſuſtaineth the perſon of one elected, the Spirit is the witneſſe, ſealing this grace to our hearts: As the Father is often alone named in inuocation, not that the other perſons are not to be praied vntounto, but becauſe the Sonne is conſidered as the mediator, and the Spirit as the Schoole-maſter, teaching vsus what to pray as we ought, therefore the Father onelyonly is expreſſed.
Vſe 1 Wherefore this benefit, being matter of thankſgiuing, let vsus labour to acknowledge the goodneſſe of God this way. We will thanke men, euen for the good meanings and purpoſes we perceiue them to hauehave toward vsus, though they hauehave done nothing by vsus. When Dauid leaped, reioycing in ſpirit before the Arke, what was before him? That God who had choſen him, had reiected the houſe of Saul, from ruling ouer his people. How ſhould we reioyce in ſpirit, to thinke that God hath elected vsus to an eternall kingdome? from which many, no way our inferiours, are reiected? If any ſhow vsus common countenance, we doe not ſo much reſpect it; but if they admit vsus into ſuch peculiar fauour as they will not communicate with any who are not their beſt beloued, then wee doe highly eſteeme it: To be taken vntounto this riches of grace, this ſo reſtrained fauour, in which the greateſt part of man-ktnde hauehave no part, how ſhould it affect vsus?
Doct. 2 The ſecond Doctrine. Who they are, of whom we may ſay, that they are elect; euen ſuch, who hauehave true faith and holineſſe: As we may know Faith, ſo we may know Election. If we ſee in iudgement of charity, that any hath a faith vnfained, and true endeauour of holineſſe; we may in iudgement of charity, ſay that ſuch are elected. Thus Saint Peter and Iohn, may giuegive the name of Elect, to the members of the viſible Churches, to whom they write: If we know by experimentall certainty, or by faith, that any hauehave true beliefe and holineſſe, we doe in the ſame manner, certainely know, that we, or they are elected. Thus we may by Faith, know that in eueryevery true viſible Church, there are ſome elect of God; becauſe the word teacheth, that where God giueth his word, there are ſome Saints, whom hee will gather and edifie; ſome ground good where he ſendeth his ſeedeſ-men: Thus we may know certainely our ſelues elect, becauſe we may by certaine experience know our ſelues to hauehave Faith. If I ſee one put into the office of the court of Wards or into the Treaſurors Place, or ſo; I know that ſuch a man was the man, whom the king had choſen with himſelfe to hauehave the place: So when God now hath by faith and ſanctification, taken one out of this world; we may know that he was choſen forth of the world, vntounto life: things may be ſaid to be, when now their being is made manifeſt; While a babe is in the womb, we know not what is there conceiued, but when we ſee a man-childe borne, then we know that ſuch an one was conceiued: So when the babe is borne, when the being of faith & holineſſe are apparant; we may ſay that ſuch a perſon, before all worlds was conceiued in the womb of Gods ſecret Election. We may know a will ſecret three waies.
1. If a man will himſelfe tell vsus. 2. If he will write to vsus. 3. If he doe this or that, we know then by euent, he had a will to ſuch matters, which now we ſee him execute: So here God may ſpeake by extraordinary reuelation, which hath beene the priuiledge of ſome few. 2. God may make his will knowne by the ordinary enlightning of his ſpirit, which is that vntounto the minde, as a word is vntounto the eare: We hauehave receiued the ſpirit, to teach vsus to know theſe deepes of Gods gracious purpoſe towards vsus, 1 Cor. 2.12. by the letter of his word, that golden chaine, Rom. 8.29. If I be ſanctified with the diuine nature, in which glory is begunne, I am iuſtified; if iuſtified, I hauehave beene called according to purpoſe; if called, I was predeſtinate, if predeſtinate to meanes, I was foreknowne, as one whom God would chooſe to the end, euen to glory.
3 When I ſee my ſelfe ſet a part by God, from the world; the euent doth tell me, God choſe me from amongſt others: When I louelove God, come out of the world, chooſing him as my portion; then I may know he hath loued me firſt, and choſen me, euen as I know a ſeale hath beene ſet there, where I behold the print of it. One may obiect, that God onelyonly knoweth who are his? Anſ. God onelyonly knoweth by himſelfe who they are whom he approueth for his own, but with this, may ſtand the knowledge of ſuch to whom God reuealeth it; as none but the Son knoweth the Father, & ſuch to whom the Son reuealeth it. 2. God onelyonly knoweth his celectiuely taken, that is, the whole vniuerſity of his choſen; no meere man nor creature, doth in this ſenſe know who are Gods. Obie. Could we know that we hauehave true faith & holines, we might know our Election, but wee cannot; for many who hauehave them not, thinke they hauehave them; many who hauehave them in ſome ſort, fall from them; many who hauehave them, ſo as they ſhall not faile, yet may miſſe in iudging of their eſtates, as Peter; If all ſhould forſake thee, &c. To this I anſwere; Firſt, though a man dreame he eate, or be in this or that condition, and be deceiued; yet a man who is that or that waking, doth know it, and is not deluded: So here, though the dreaming man, who is a ſleepe in ſinne, may mocke himſelfe; the man who is awake and walketh with God, is not miſtaken. To the ſecond, I anſwere. Many who hauehave temporary graces, fall from them; but this letteth not, but a man who hath that grace which maketh the heart honeſt, may know that his grace ſhall abide, and is ſuch as ſhall be accompanied with perſeuerance: Becauſe ſome thinke counterfeit money good ſiluer, it followeth not, but that we may know that which is good, from that which is otherwiſe. Finally, though a true ſanctified man may be deceiued in iudging of his meaſure of louelove or ſtrength, it followeth not, that therefore hee cannot iudge at all truely of his eſtate. I may be deceiued in iudging how wiſe I am, how ſtrong, but not in iudging that I liue, hauehave ſenſe, moue; ſo it was with Peter. But this is by the way.
Vſe 1 The Vſe of this Doctrine is to let vsus ſee, that we may come to know our Election. If we finde that our hearts hauehave that faith on Chriſt, by which they are purified, he who may know he hath that faith, which is the faith of the elect, he may know he is elected alſo; Wherefore let vsus ſtriue to make our election ſure. We will diue into the affections of men, we cannot be at reſt, till wee know how they are minded toward vsus. What beſeemeth a childe more then to labour, that he may know his fathers goodneſſe to him? We ſhould ſeeke to God to witneſſe to vsus by his ſpirit this grace, to make vsus vnderſtand it, through the word; we ſhould trie our faith and ſanctification; this is the counterpane written out by the originall copie, that will of God within himſelfe, chooſing vsus to holineſſe. The want of this paines maketh ſome that they come to call in queſtion Gods louelove, election, yea, whether euer they had grace, yea or no. Should any corporation chooſe vsus to any place of dignity & profit, we would quickly learne it, and if wee had but an inckling, wee would not reſt till we had found the whole matter. I would faithfull ſoules were as wiſe in this matter.
Vſe 2 They are hence rebuked, who thinke that thoſe that are elect, cannot be knowne, that it is preſumption to goe ſo farre: But ſhall wee giuegive thankes, as Paul doth, for that we doe not know? beſides, are we bid to beleeue the Goſpell, a part whereof this is? we muſt not be proudly arrogant, to thinke wee can ſearch theſe things to the full; for to ſee things vnuiſible, and ſearch things vnſearchable, are a like vnpoſſible: We muſt not therefore be arrogant aboue that is written, nor yet vnthankefully negligent, ſo farre as to neglect that which is written for our inſtruction.
In him.] Doct. 3 Obſerue, in what order we are choſen: This grace of election beginneth firſt with Chriſt our head, and deſcendeth to vsus in him; it noteth the order, in which we are elected, not the cauſe of election; wee muſt not thinke that wee are firſt elected, and that Chriſt then by occaſion of our fall is elected; no, he is the firſt begotten amongſt all his brethren, hauing the praeeminence; He was ſealed, and ſet a part to be the Prince of our ſaluation, to the glory of grace, before (for nature) that we were elected; Hee was fore-knowne before the foundation of the world, 1 Pet. 1. The wiſe prouidence of God doth diſpoſe eueryevery thing, ſo much more principally and timely, by how much it is more excellent: Hence it is, that it doth not thinke of electing & predeſtinating vsus, who are as a body, and come by occaſion to thinke on him, who is the head afterward. 2. We are predeſtinated to be made like vntounto him: Now that maſter picture and firſt patterne is before that which is drawne by it, and done after: Chriſt was the chiefe patterne of the election of grace; And looke as it were an vnnaturall thing for the feete to come forth of the wombe, before the head; So for vsus to come forth of this wombe before our head, to me ſeemeth very prepoſterous; yet I ſay, though he is firſt choſen to that glory which became him as a head, he is not the cauſe why we are choſen; Euen as the firſt Adam is not the cauſe why God did louelove one, ſo that I ſhould be a man, and hauehave this naturall life and being, though in and through him I come to hauehave this being: So Chriſt is not the cauſe why God would hauehave me, rather then others, hauehave this being and life aboue nature, though I attaine to, and receiue this being in him, for his ſake, and through him. The louelove of God as immediately commeth from himſelfe to me, as to Chriſt; this louelove whereby he would hauehave me to receiue ſupernaturall life and bleſſedneſſe with himſelfe. But here two weighty Obiections are to be anſwered; for hence two erroneous concluſions are inferred, in this wiſe; Obiect. 1 The firſt proueth that we, as elected, are now conſidered as fallen into ſinne. Thoſe who are choſen in him, whoſe promiſe and exhibition commeth in after ſinne, they are conſidered as now in ſinne, before they are choſen: But we are choſen in him, &c.
Rep. The firſt part is not true, as which preſuppoſeth that things are in Gods intention in the ſame order in which we ſee them in execution: Things in their materiall exiſting hauehave one order, in their intending another. I want a houſe to dwell in, I muſt hire or build one, I cannot get any let to me, ſay I; well then; I intend to build me a dwelling houſe, I cannot without workemen; I intend in the third place, to hire Carpenters and Maſons, but becauſe my workemen can doe nothing without matter, hence I decree to prepare ſtone & wood: Now in executing, I firſt ſet ſtone and wood the matter, then I hire workemen, then I rayſe the frame, then I enter and dwell in it. In order of materiall exiſting, Chriſt is reuealed, promiſed, exhibited after ſinne, but he was intended before ſinne; the Apoſtle reckoned the order in which things exiſt, 1 Cor. 3.22.23. the world, you the Elect, Chriſt, God: but he giueth vsus to vnderſtand the order of intention: firſt God intendeth his owne glory, then Chriſt, then the Church, then the World: He who is elected and fore-knowne to be a Lambe taking away ſinne, a mediator redeeming from ſinne and death, he is elected himſelfe after ſinne foreſeene, and by conſequent all in him; But Chriſt is ſo foreknowne and elected, Ergo.
I ſhould deny the firſt part of this reaſon; for I ſee not why God ſhould not chooſe & predeſtinate him who ſhould ſaue his choſen from ſinne, before he decreed or ordered that they ſhould fall into ſinne: It is no ill prouidence to prepare my ſalue before I will let my childe out himſelfe.
But ſome may ſay; If God doe firſt appoint Chriſt to redeeme from ſinne, then hee muſt procure the being of ſinne, and ſo be the author of ſinne: Beſide that, this were nothing but to breake ones head, that I may after heale it. To this I ſay, that it is good that ſinne ſhould be (as Auſtin ſaith,) and that which is good, ſo farre as it is good, God may effectually procure it.Praecipiendo & mouendo, non quieſcendo conſentiendo. Hee is ſaid to be the author of thoſe things which he commandeth, and worketh, mouing the heart by habits which himſelfe infuſeth, Ergo, cannot be ſaid to be the author of ſinne. If a man make a gaſh to prooue the excellency of ſome healing balme, I ſee not why God may not prepare and giuegive way to the ſinfull fall of his creature, eſpecially ſeeing hee knoweth how to mend better then his firſt making.
To the ſecond part of the reaſon might be anſwered: that Chriſt was not primarily, and immediately choſen and predeſtinated a Lambe, a Mediator of redemption, but a Head and Prince of ſaluation, who ſhould ſaue all, to the glory of Grace. Now being choſen to this end, hee is by force of this, hee is choſen vponupon ſinne falling forth, to be a ſacrifice, a Lambe taking away ſinne; for hee who is choſen to the end, is choſen to the Meanes.
The ſecond thing hence inferred, is that foreſight of Faith, and perſeuerance in it, as a neceſſary condition, before we can be elected.
Such who are choſen in Chriſt, ſuch are now fore-ſeene beleeuers when they are choſen, for none are in Chriſt but ſuch as beleeue: But wee are choſen in him, &c.
The firſt part of this reaſon is denied, with the proofe of it. There is a double being in any thing,Virtuali continentia. Actuali in exiſtentia. the one in vertue, the other in actuall exiſting: In the roote of corne there is blade, eare in vertue; but in harueſt time the eare and blade are as it were actually, hauing their exiſtence in & with the root: So we are two waies in Chriſt; Firſt, in vertue, inaſmuch as by force of Gods Election wee ſhall in time hauehave life and being from him. Secondly, when now by faith we come actually to exiſt in and with him, who is the roote of vsus. Now the firſt being in Chriſt requireth not faith, but the ſecond: the firſt being heere to be vnderſtood.
To the ſecond part wee deny, that this or any text ſaith, we are choſen being now by faith in Chriſt; for this ſenſe maketh (in Chriſt) to belong to the obiect of relation, whereas the ſcope of this place doth neceſſarily make it belong to the act of electing, in this manner: as for example, He hath choſen vsus in him, viz. Ieſus Chriſt, my ſelfe, with you. Thus we might heere take occaſion to diſcuſſe theſe two great queſtions.
1. Whether man as now fallen, be the ſubiect of election,
2. Whether Election is of ſuch who are in Gods foreſight faithfull.
But I will handle the firſt in the next Doctrine; the latter in the laſt concluſion or doctrine of this verſe. From this then, that wee are beloued in Chriſt as our head, wee may gather our happineſſe. O how firme is that coniunction which is begun in ſuch a head, who is God with God, bleſſed for euer! If Kings beare good will to ſome family, if his louelove begin in ſome chiefe one who is with him at Court, as his ſpeciall fauourite, it is ſo much the firmer to all the reſt of them. Thus here how firme & ſure is his louelove to vsus, whom he hath loued to life in Chriſt our Head, and eldeſt brother, who is his naturall Sonne, from whom it is impoſſible that his louelove ſhould euer ſtart? and when it is ſure to the head, can the body be forſaken?
Doct. Before the foundation of the world:] Obſerue what ancient louelove the Lord hath born vsus in Chriſt: it is not of yeſterday, but before all worlds, that his louelove reſted on vsus, electing vsus to ſaluation, ſuch as ſhould ſtand with the praiſe of his glory, 2 Tim. 1.9. There is mention of Grace giuen vsus before all worlds, Ioh. 17.24. Make it manifeſt that thou louest them, as thou louedſt mee before the foundation of the world. I hauehave loued thee with an euerlaſting louelove, ſaith the Prophet. Earthly men will purchaſe to themſelues and heyres, when it is but a poſſibility whether they ſhall hauehave heyre of their body, yea or no. Againe, they will ſhew their care of poſterity while yet they are vnborne, by making ſure intayles: But our Father of all the Fatherhood in heauen and earth, doth when wee were but poſſible creatures before him, louelove vsus to this end of ſupernaturall bleſſedneſſe: for, by this phraſe I take not onelyonly eternity, but the degree of order in eternity, is noted, that for order, before the being of the world was willed by him, hee did ſhew vsus this grace of chooſing vsus to life. Heere therefore is fit place to conſider of that queſtion; Whether God foreſeeth man as fallen, before he elect him. The queſtion I ſhould anſwer negatiuely, but in determining of it, we wil conſider; 1. The arguments which affirm it. 2. The reaſons which deny. 3. Wee will ſhew what we take to be the trueth in this matter, anſwering the arguments which are here propounded to the contrary.
1 Firſt then the execution is vrged, to prooue our Election after ſinne.
Thoſe whom God (now fallen into ſinne) iuſtifieth, ſaueth, and condemneth, thoſe now being in ſinne, he choſe to ſaue, and decreed to condemne.
But God ſaueth and condemneth men now fallen into ſinne, Ergo.
2 Thoſe who are choſen out of mercy, and reprobated out of Iuſtice, they are now foreſeene in miſery by ſinne.
But our Election is out of mercy, and reprobation is out of Iuſtice. Ergo.
3 Thoſe which are not, or hauehave not any way being, they cannot be elected or reiected: But before Decree of Creation, men are not. Ergo. The firſt part is plaine, that which hath no being, can hauehave no affections, that cannot be thus, or thus, which is not at all.
4 That which maketh God firſt decree mans reiection, to the glory of his Iuſtice, before his being or corruption is conſidered, that is abſurd.
But this Doctrine of chooſing and reprobating before mans fall doth ſo, Ergo.
5 That which maketh God to create mankinde out of neceſſity, not out of liberty, that is abſurd: But chooſing ſome, and reprobating others to ends forenamed, maketh him create out of neceſſity.
6 He who cannot doe worſe then annihilate his creature, cannot reiect it to the glory of Iuſtice. God cannot doe worſe; for hee giues it but being, Ergo can doe no worſe, then take away that he giueth it, Ergo.
7 Such who are choſen to ſaluation through faith and ſanctification, ſuch are in ſinne: But we are choſen Ergo.
8 Such who were all alike loued in Creation, amongſt ſuch was no election nor reiection: but we are all alike loued, receiued like fauours, had all life alike offred vsus.
9 That which maketh the fall of man neceſſary, ſo as man was not free to fall, is not to be granted: Gods decree to hauehave mercy glorified in ſome, and iuſtice in other ſome, doth impoſe neceſſity of falling, Ergo.
Theſe be the chiefe reaſons which I hauehave obſerued for the vouching our election to be both after the decree of creating vsus, and permitting vsus to fall into ſinne: Now then let vsus ſet in equall pareill the arguments which ſhew that Gods electing of vsus cannot be after the conſideration of our creation and fall.
1 That which is a meane by which God bringeth ſome to ſaluation, vntounto the glory of Grace, and others to glorifie his iuſtice in deſerued puniſhments, that is after theſe ends decreed. But the permiſsion of the fall is vſed by God as a meane. &c.
The firſt part is plaine, for the ends muſt be in nature, before the meanes to the end; The ſecond part may be thus cleared: We ſee ſome by occaſion of the fall ſaued, to the glory of mercy, which without the fall they could not hauehave beene: Had Adam ſtood, it is manifeſt that iuſtice ſhould immediately and properly had the glory in all our ſaluations: for we ſhould hauehave liued according to Couenant; Doe theſe things and liue in them.
Againe, that ſinne, in whoſe puniſhment iuſtice doth glorifie her ſelfe, the permitting it could not but be a meane; but the puniſhment of Adams ſinne lyeth vnremoued on all vnpenitent and vnbeleeuing perſons; for wee are by nature the children of wrath, and Gods wrath abideth on him who beleeueth not; abideth, I ſay, intimating that the wrath is not firſt inflicted vponupon vnbeleefe, but further continued; whereas, could wee by faith come to God, he would be reconciled. That which ſome obiect that the ſinne of Adam, not as it was contracted by him, condemneth any, but as it is continued by our vnbeleefe; this is nothing to the matter. For firſt it is falſe that many remaine not in the death of ſinne and treſpaſſe, in which by nature they are conceiued. Now theſe who hauehave the puniſhment of that ſinne neuer remooued from them, muſt needs be vnderunder that ſinne once contracted by him: And though the latter part of that exception is true in this ſenſe, that by reaſon of vnbeleefe that ſinne hurteth them, which otherwiſe would not; yet in this ſenſe it is not true, viz. vnbeleeuers are onelyonly condemned for that ſinne of vnbeleefe, not for that ſinne they ſinned in Adam alſo, and other actuall tranſgreſſions. But whither as firſt contracted, or after continued, it condemnes; This is ſure, that vnleſſe it may be verified that the ſinne doth not by any meanes ſtand on any mans ſcore, ſo as to be condemned for it, that it muſt needs be yeelded a meane whereby iuſtice is glorified in the iuſt reuenge of ſome.
Argument. 2.
No word teacheth that God had any other euent; for doe this & liue, doth not proue that God propounded to attain this as his end, that wee might all liue, no more then in what day thou eateſt, thou ſhalt die the death, doth argue that God had this end, viz. that all mankind breaking his Law, ſhould die eternally.Eyther God had no end in making his creature, or this end, which now hee compaſſeth, or ſome other which he hath not attained.
But he could not be without his end in making him, nor hauehave any other end, which he hath not attained.
The firſt propoſition is vndoubted: the ſecond is as cleare: for to hauehave no end in working agreeth not to God, a wiſe and vnderſtanding agent; to hauehave an end and not attaine it, ſtandeth not with his bleſſedneſſe; for to hauehave a primary principall end, which one affecteth, is more bleſſed then not to hauehave it. Againe he whoſe prouidence is ſo perfect that no inferiour cauſe can default beſide his intention and permiſſion, his end cannot be diſappointed: Now it is plaine that no inſtrument can default further then hee intendeth, it ſhall and chooſeth to permit it; for if any defect befall an inſtrument which the Artificer chooſeth not, his worke is troubled, and it argueth ignorance or impotency in him that ſo worketh.
Argument. 3.
Either God did by his antecedent prouidence propound this end, or he commeth to it by occaſion of ſome euent.
But he doth not come to this end of ſauing in Chriſt by occaſion.
Firſt this after-prouidence is imperfect, not beſeeming God; when one, after a thing is fallen out, maketh the beſt of it, and is rather poſt videntia then prouidentia.
Secondly, this maketh God vſe a more imperfect prouidence about his moſt excellent workes, and come to that, beſides his primary intention, which is far more glorious then the firſt end could hauehave beene intended.
Thirdly, This maketh God, like men, to doe as hee may, when hee is hindred from that he would.
Argument. 4.
That which doth take away the vnſearchable miſtery of Election and reprobation, is not to be admitted.
But to chooſe, reiect, after the fall, doth euacuate this mistery.
For though God deale diuerſly with men now in equall condemnation, yet the iuſtice of this fact is apparant; for God may puniſh with death, or make that treaſon, treſpaſſe, which is committed againſt him; Who will challenge this fact of iniuſtce?
Argument. 5.
That which maketh God will ſome of his creatures conditionally, that is not to be granted.
But to make God chooſe after the fall, maketh him to hauehave willed ineffectually ſome other end.
Gods will were not omnipotent, ſhould it not effect what euer it willeth; Gods velle, is poſſe; neither can he hauehave a conditionall will; I will giuegive my creature life, if he keepe this commandement: For, either he muſt ſuppoſe that his creature muſt doe ſome thing which he will not make him, and then he were not omnipotent; or think that he will make him doe that thing, and on doing it giuegive him life, and this in effect a will moſt abſolute; or he muſt know that hee neither will, nor can doe it, and yet will this on a condition which he doth ſee impoſſible; and this were friuolous.
Argument. 6.
That which maketh God looke out of himſelfe, for determining his will: But to elect and reiect after the fall ſuſpendeth that determination of his will on qualification fore-ſeene in the creature, Ergo.
The firſt part is manifeſt; For it maketh him not hauing all ſufficiencie in himſelfe, and as it were imperfection in his vnderſtanding, to goe forth of himſelfe, ſeeking knowledge from things without him, as we doe; ſo is it for his will to looke at things without himſelfe, that thereupon hee may determine his will.
Argument. 7.
That Election and reprobation which are ſhadowed in the perſons of Iacob and Eſau, that is the true election and reprobation.
But election and reprobation of perſons, yet not actuall existing, but in ſome kinde poſsible, of perſons without merit, or demerit, are ſhadowed forth, Ergo.
Argument. 8.
That election and reprobation, which make God a Potter framing his clay from his meere pleaſure, to contrary ends, of honour and ſhame, that election and reprobation are of man before his fall?
Theſe latter reaſons doe more ſway with me, and ſeeme to me far more vnanſwerable. For I cannot ſee, how God can be thought to hauehave had other ends without many abſurdities, as for example; 1. Without holding he may ſuffer defeaſance in the intentions he purpoſeth, and by his prouidence endeauoureth.
2. That God is mutable, going from one intention to another; and that his will is not effectuall in eueryevery thing it willeth; that his will doth on fore-ſight of ſome thing, in the creature determine it ſelfe to that, to which of it ſelfe it is not determined.
Secondly; I hold that the ſureſt way tracing truely the order of things in Gods intention, is to marke well the exiſting of them in execution. Now we ſee firſt the world was made. Secondly, man, and ſo Gods choſen were brought forth in their naturall being, holy, bleſſed, capable of life, if their wilfull defection hindred not. Thirdly; They were permitted to fall into ſinne and miſery. Fourthly; They are by Chriſt deliuered from this miſery, being called, iuſtified, glorified. Fiftly; Chriſt glorious, as a mediator & Sauiour of Gods choſen, to the glory of grace or mercy. Sixtly; God his mercy glorious, who choſe and predeſtinated Chriſt, that he ſhould be made eueryevery thing to vsus. In intention, then this order is to be kept. 1. Himſelfe, or his glory, in the manifeſtation of his mercy. 2. The glorifying his Chriſt with ſupernaturall glory. 3. The bringing vsus to ſupernaturall being and glory with himſelfe, through Chriſt. Now becauſe he may bring vsus to ſupernaturall glory, to the praiſe of his grace and mercy, either by keeping vsus from miſery, or permitting vsus to fall into ſinne and miſery, and reſtoring vsus out of it to more bleſſed eſtate then euer, it is plaine, that he purpoſed ſo to worke by his permiſſion, that we ſhould wilfully, through our owne default, runne our ſelues into ſinne and miſery. Now becauſe ſuch whom he will bring to ſupernaturall life and being, muſt firſt hauehave naturall life and being,1 Cor. 15.46. and for that, man muſt firſt be naturall, then ſpirituall; and becauſe that which he purpoſeth to permit to fall into ſinne and miſery, muſt be holy and happy, Ergo, he purpoſeth to make man, to make him holy, not knowing any miſery. Laſtly; becauſe he that will hauehave man thus made, muſt hauehave ſome fit place, fitly furniſhed, in which ſuch a creature might be placed, ergo, he decreeth to make this world which we behold. Wherfore approuing the latter arguments; I will come to anſwere the former, and ſo paſſe from this queſtion.
To the firſt Obiection.
Such as men are when God executeth ſaluation, ſuch he elected or decreed to ſaue.
If this propoſition be vnderſtood in this ſenſe: Such men are fore-ſeene, when now God chooſeth them to ſaluation, it is falſe; for it maketh Gods election finde ſuch as it doth take, fitted to ſaluation, and not make them ſuch as are fit, by meanes predeſtinate. For this reaſon proueth a man not onelyonly fore-ſeene in ſinne, but fore-ſeene as perſeuering in faith, before Gods decree to elect him to ſaluation; for in time, ſuch onelyonly are ſaued who perſeuere: It maketh Gods decree chooſing ſome perſons to this or that end, preſuppoſe eueryevery thing which after commeth in, before the end be attained: But in this ſenſe, ſuch whom God ſaueth in executing ſaluation, ſuch be elected to ſaluation; In this ſenſe I ſay, he elected thoſe, who ſhould become ſuch and ſuch, by his predeſtination, not thoſe who were fore-ſeene ſuch before his election; in this ſenſe it is true, and inferreth nothing againſt our aſſertion. The reaſon why this latter is true, being this; becauſe God chooſing any to the end, doth chooſe him to the meanes alſo.
But they Obiect, either hee muſt chooſe to ſaue ſuch as now in time hee ſaueth, or this execution differeth from his decree; but it doth not.
Obiect. 1 I anſwere, to the firſt part of the reaſon, the conſequence is faulty, becauſe it reaſoneth falſely from a part of the decree, as if it were the whole, in this ſenſe: God conſidered not theſe, ſuch and ſuch, when he elected them to ſaluation, as they are, when now they are ſaued, ergo, his Execution differeth from his Decree: Whereas they ſhould reaſon; Thoſe whom God neither fore-ſaw ſuch when elected them, nor predeſtinated to make ſuch as now they are when they are ſaued; thoſe are ſaued otherwiſe then God decreed, for the decree of God is as well of the meanes, as of the end.
Obiect. 2 To the ſecond, I anſwere; The firſt part is falſe, and the reaſon of it is, viz. that mercy and iuſtice can doe nothing where it ſeeth not ſinne and miſery; for mercy may worke where there is poſſibility of miſery, either by preuenting the enterance, or by decreeing to ſaue and deliuer from that miſery, which by permiſſion ſhall befall the creature; and though reuenging iuſtice cannot by way of execution; yet I ſee not, why God may not out of louelove, to the glory of his iuſtice, paſſe by ſome, intending to glorifie himſelfe in their iuſt puniſhment; for what ſhow of iniuſtice is in this act of God moſt iuſt, I intend to be glorious in the iuſt puniſhment of ſuch and ſuch? It is one thing to make a iuſt intendement, another thing to make an vniuſt execution. It is anſwered to the ſecond part; that Election is out of grace, 2 Tim. 1. Paul ſaith by Oneſiphorus, the Lord ſhew him mercy in that day. In diuers reſpects the ſame thing called by different names. And whereas it is ſaid, that reiection or reprobation, is an act of iuſtice; it is denied, ſeeing it is an act of Gods dominion, liberty, or holy ſelfe-louelove, whereby he loueth the glory of his iuſtice in the manifeſtation of it, rather then a formall act of iuſtice her ſelfe; as likewiſe, the permitting the fall, was not one act formally from mercy or iuſtice, but by wiſedome and prouidence, making way, that both mercy and iuſtice might exerciſe their proper workes about the creature.
Obiect. 3 The firſt part is not true, looke as God may call the things that are not, and louelove ſome things poſſible before other, ſo farre as to giuegive them being, not other: So he may elect or reiect, euen a creature, as it is but poſſible in his ſight.
Obiect. 4 I anſwere; It is as much abſurdity, as to ſet downe the end with my ſelfe, before I conſider the meane which leadeth vntounto it; or to appoint the end why he maketh his creature, before he goe about to make.
Obiect. 5 The ſecond part of the fift argument is denyed; that which is free in the firſt riſe, is free, though it be now neceſſarily performed: God giueth a true perſeuering beleeuer life, and that neceſſarily, for he cannot deny himſelfe, and yet he doth it freely, in regard he paſſed his promiſe freely.
Obiect. 6 The firſt part is falſe, viz. That he who cannot execute worſe on the creature then annihilation, cannot ſo diſpoſe of it, that worſe will at length befall the creature then annihilation; For Gods making the creature doth giuegive him right, not onelyonly to annihilate it, but to vſe it to the vtmoſt, that lawfully may be to his glory. Now to paſſe by a creature in regard of grace no waies due to it, and to decree the glory of his iuſtice, in the iuſt deſerued puniſhment of it, hath no appearance of iniuſtice.
Obiect. 7 The former propoſition is not true; It is inough, if by Gods decree of permitting ſinne, they may become ſinfull, which is the truth; For God did by his decree of permiſſion ſhut vp all in ſinne, that he might hauehave mercy vponupon all.
Obiect. 8 The aſſumption is denied: The effect was alike by creation, but the louelove borne to ſome, in regard of life eternall, was not yeelded to otherſome: the euent doth tell it a loud; for why, on the like fall and miſery of all, doth he ſhew ſuch riches of grace to ſome, aboue other ſome? Certainely becauſe before the fall, he had loued them to life: Hence it is, that all the grace ſhewed after ſin, is but an Epiphony of that louelove which God did beare before the fall.
Obiect. 9 To the laſt. I deny that Gods decree of permitting ſinne, doth take away liberty in ſinning. While Gods decree did not take away his iudgement, but that he did worke by counſell, and thinke the thing ſuch as hee might doe, or not doe while hee ſinned with this iudgement, he ſinned freely, though neuer ſo neceſſarily. If Gods decree to permit a ſin, doth not bring on of neceſſitie the being of that ſin, then if God permit or deliuer a ſinner to ſin, & no ſin follow. But this latter is moſt abſurd; for God might hauehave his action made fruſtrate, and when God giueth a man paenaly vp to ſinne, it ſhould be in the creatures power whether Gods iudgement ſhould be executed on him, yea or no. Thus hauing diſcuſſed this queſtion, we paſſe on to the laſt circumſtance: The next end of our election.
Vſe 1 The Vſe of this Doctrine is, firſt to indeare this louelove of God to vsus: We ſee in humane loues, if one hauehave of 20. 30. of 40. yeares, borne vsus good will, this circumſtance of antiquity, doth make it more reſpected of vsus. How ſhould we account of this louelove, which before all worlds, the Lord did beare vsus, accordingly as he hath manifeſted the ſame in vsus who beleeue.
Vſe 2 This doth giuegive vsus to conſider how conſtant the Lords louelove is; As we find it in time, ſo he did intend it towards vsus from all eternity; Thus he goeth on, not onelyonly within himſelfe, but towards vsus, without any alteration or ſhadow of change: and thus he will doe; for whom he once loueth vntounto life, he doth louelove him euer, as Chriſt ſpeaketh. We doe feele changes, but looke as the Skie is variable, the Sunne in it ſelfe being no whit changed; thus the effects of God in vsus varie, though himſelfe in his affection (if I may ſo ſpeake) is immutable toward vsus.
Vſe 3 Laſtly; We may hence gather the freedome of Gods louelove, chooſing vsus to life; things which are not, cannot hauehave vertue of cauſing this or that: When we were not, ne yet had done any thing, before all worlds, we were choſen by him, ergo, Saint Paul, Rom. 9. ſaith, God choſe Iacob before he was, or had done any thing, that the election might be according to free purpoſe; and Saint Paul 2 Tim. 1. ſaith, that we are ſaued, not by workes, but according to grace giuen vsus before all worlds; whereas merit of works, and grace giuen vsus before all worlds, are oppoſed. If any ſay that Paul excludeth works then preſent, when God electeth, it nothing hindereth but that he might from eternity fore-ſee workes whereon, before all worlds, he came to elect. This is but an old Pelagian euaſion; for Paul ſpeaketh againſt all workes which ſtand not with free grace in electing. Now workes meritorious, fore-ſeene, are as oppoſite to grace, as workes meritorious really exiſting. If I doe any thing for reward, which I ſee will befall me, it is as …arre from being done freely, as if it were done on reward before-hand receiued.
Againe, he cannot chooſe on workes fore-ſeene, becauſe he cannot ſee any to come, which he doth not firſt predeſtinate that they ſhould be; Now then, for him to chooſe on fore-ſeene workes, is to ſay that God firſt predeſtinateth, and cauſeth ſuch whom he wil chooſe to hauehave ſuch and ſuch works, that after he may chooſe them; which is to turne the Cart before the Horſe. This francke louelove of his can neuer be enough extolled. If a man of eminencie chooſe to him for wife, ſome woman, who hath neither dowrie nor friends, ne yet hath beauty or breeding extraordinary, the part is maruailous in our eyes: But well may we wonder at this fact of God, who when we were not, ne yet had any thing which might commend vsus, did freely ſet his liking on vsus and louelove vsus to life. But of this more in the next Doctrine.
Now we come to the laſt point, to be obſerued in this Verſe; to what God hath choſen vsus: That we ſhould be holy, and ſpotleſſe before him in louelove.] This end is al one with that otherwhere named, viz. Saluation. Who hath choſen you from the beginning, to Saluation, through faith and ſanctification; that is, to be entred by beliefe, and the firſt beginning of it, the ſanctification of the ſpirit. And heere three things are to be marked. 1. The ſtate of perfection which agreeth to the life whereto we are choſen, that wee may be holy and without ſpot. 2. The circumſtance of perſon in whoſe preſence we ſhal liue this life, before him. 3. The life it ſelfe, which is as it were the ſubiect of this perfection in LoueLove. A little to inſiſt in the explication of this clauſe, becauſe it conteineth more then is commonly marked.
Holineſſe is put ſometime for all, or any ſanctifying graces of Gods ſpirit which make vsus holy, 1 Theſ 4.7. 2 Cor. 7.1. Sometime it is put more particularly, eyther to note a vertue which inclineth vsus to doe in ſuch manner as beſeemeth both the preſence of God and our ſelues, who are Saints by profeſſion; or a ſtate of purity and perfection, to which we come in vertue, and this life of louelove which here is begun in vsus; thus when Chriſt ſaith, Bleſſed are the poore in heart, hee doth not ſo much note any ſingular vertue, as a ſtate to which ſome heere come aboue otherſome in vertue: and thus I thinke it is taken heere; both becauſe theſe words doe ſignifie a ſtate of Chriſtian perfection, and becauſe here is LoueLove expreſſed as the ſubiect: the life in which wee ſhall attaine this perfection. For that ſecond circumſtance, thoſe words (before him) doe note ſometime this preſence of God, which wee hauehave heere in ſtate of Grace by ſight, Luke 1. But heere it doth directly ſignifie that preſence which wee ſhall hauehave of God, when now we are brought to ſtate of perfection, when we ſhall walk by ſight, and ſee him as he is. Laſtly, when hee ſaith (in LoueLove,) hee noteth that ſupernaturall life, in which wee ſhall be brought to this perfection; as if hee ſhould hauehave ſpoken more largely.
Who hath choſen vsus, as who ſhould hauehave that ſupernaturall being and life of LoueLove, yea, that wee ſhould grow to ſuch a ſtate in it, that we ſhould be pure or holy, without the leaſt ſpot, and that in his glorious preſence, whom we ſhall then ſee as he is.
Three things then heere offer themſelues to obſeruation. Obſ. 1 1. That God hath of Grace, choſen vsus to that ſupernaturall life of louelove, which is to be perfected in the heauens. Obſ. 2 2. That he hath not onelyonly of grace choſen vsus to this life, but to the perfection of it. Obſ. 3 3. That hee hath of grace taken vsus to hauehave this perfection of life to his owne glorious preſence. To handle them briefly in order.
1. Firſt for the former, S. Peter ſaith, the faithfull was choſen of God, to the ſanctification of the ſpirit, that is in effect, to be made partakers of a Diuine nature; and when we are ſaid choſen to ſaluation or glory: This is chiefly perfection of LoueLove, which doth make the ſoule glorious, euen as whiteneſſe maketh the wall white: thus God hath loued vsus, that wee ſhould not onelyonly hauehave ſuch a life of God giuen vsus in the firſt Adam, as was due to our nature, and created together with it, but ſuch a life as is both for kinde and degree aboue all that nature created did know, the root whereof is that ſecond Adam, Chriſt Ieſus. Looke as all of vsus who hauehave this naturall life and being, which now as men and women all of vsus hauehave, we were loued of God, ſo farre, as to receiue it in Adam, and be brought to it through him, and looke as all that ſhall be borne to the end of the world, and be in time, men and women, were loued of God, and choſen as it were, that they ſhould in their times hauehave the nature of man: ſo heere wee who now hauehave this life of God liue, and all that euer ſhall hauehave the holy life which the ſpirit of God worketh in the hearts of beleeuers; wee and they were from eternity choſen, that in time wee ſhould hauehave it deriued and propagated through Chriſt. Now this is to be marked, that beeing choſen to hauehave this holy louelove, the Diuine nature, wee are choſen to faith alſo; for looke as all who are loued to the receiuing of this naturall and bodily being and life, are together choſen to this, that they ſhall be borne of Adam, and hauehave a naturall natiuity from him: ſo all who are choſen to hauehave the being of holineſſe and louelove, are together taken to this, that they ſhall hauehave a ſupernaturall natiuity from Chriſt; that is, they ſhall be brought to beleeue: He that beleeueth is borne of God, 1 Iohn. 5.1.
Vſe. 1 Let vsus then firſt recount his wonderfull louelove to vsus, whom his ſpirit hath in any meaſure ſanctified, and made vsus to partake in that Diuine nature which commeth from Chriſt, wee deeme it his fauour, and worthily, that hee hath made vsus Men and Women, not Toades, or Creatures of ſuch vile being: but how much more are wee bound to him that hee hath made vsus Chriſtian men, and not left vsus to ſuch a ſtate in which men ſhall come to worſe paſſe then if they had neuer beene.
Becauſe God doth not rayſe all who are dead, nor giuegive all ſight who are blinde, therefore wee thinke them to hauehave found great fauour whom God did chooſe to this, that he would reſtore their ſight, though they were borne blinde, and raiſe them to life, though they were dead: But what louelove hath he ſhewed vsus, in chuſing vsus whom hee would make light, when now we were darkneſſe; make to liue when now we had beene dead in ſinnes & treſpaſſes? for this wee hauehave to thanke his gracious pleaſure; For as his will is the chiefe cauſe why one is poore, another rich, one in excellent ſtate, another in vile condition, ſo heere; why one is left in that miſerable eſtate into which ſinne hath brought vsus, others deliuered from it.
Vſe 2 Secondly, wee ſee heere how they take this Doctrine, who thinke it maketh men licentious, and giueth them leaue to liue as they liſt; for all that are choſen of God are choſen of him to this, that they ſhould be holy in louelove, and therefore ſuch as reſolue to goe on in vnrighteouſneſſe, they may feare leaſt the ſentence be thundered out againſt them: Depart from me ye workers of iniquity, I neuer knew you. Nay there is no more effectuall argument perſwading Chriſtians to ſanctification, then this of our election; Now as the Elect of God put on meekeneſſe, Coloſ. 3. If wee heare that we are choſen to any place or condition on earth, which is beneficiall, this, that wee are choſen to it, maketh vsus ready, and ſtirreth vsus vp to get poſſeſſed of it.
Vſe 3 Thirdly, we ſee here that God doth not chooſe becauſe of faith and holineſſe, and perſeuerance, foreſeene; ſeeing hee chooſeth vsus to theſe things, theſe things follow by force of his election, and therefore cannot be the cauſe of that which is before them: for eueryevery cauſe muſt needs be before that it cauſeth.
Now heere is fit place to conſider of that queſtion; Queſt. Whether God in foreſight of beleefe and perſeuerance in faith and holineſſe, doe chooſe vsus to ſaluation? I will diſcuſſe the queſtion after the former manner, in which I will propoſe diuers Articles.
Firſt, then the Arguments affirming, which I hauehave obſerued are theſe.
1. They who are choſen in Chriſt, are choſen on Faith foreſeene: But all the Elect are choſen in Chriſt, Ergo.
2. Such whom God doth adopt and ſaue, ſuch he decreed to adopt and ſaue: He adopteth and ſaueth beleeuers, &c.
3. On what condition God offereth life, vponupon that condition foreſeene, hee chooſeth to life. But he offereth life vponupon belieuing.
4. If God chooſe not all on condition they will belieue; then ſome are bound to belieue a lye; for they are bound to beleeue that God will ſaue them: But we are not bound to belieue a lye, &c.
5. If God choſe ſome to ſaluation before faith and perſeuerance foreſeene, then hee loueth ſome to ſaluation, whom his wrath followeth to death at the ſame preſent: But Gods anger to death, and louelove to ſaluation, cannot take place at once, Ergo.
6. If God cannot chooſe any in particular, before ſome generall conception, that ſuch and ſuch who belieue, ſhall be choſen, then he chooſeth not but on faith foreſeene: But God cannot, &c. For, we prooue in our vnderſtandings, that we doe things in particular, according to generall conceptions within our minde.
7. That which maketh God chooſe perſons to life which are not eligible, is not to be admitted: But an abſolute election without any foreſight of Faith doth ſo.
8. The Scriptures ſay wee are predeſtinated and elected according to foreknowledge. Flye luſts of youth, &c.
The reaſons for the denying part are many: To leaue ſuch named before, which are common to this queſtion alſo.
1. This electing on faith fore-ſeene, maketh God goe out of himſelfe, looking to this or that in the creature, vponupon which his will may be determined to elect. Now this is againſt the all-ſufficiency of God; for as if he ſhould get knowledge from things as we doe, it were an imperfection in his knowledge; ſo in his will, if he muſt be beholding to ſomething in vsus, before it can be determined: Beſides, it maketh God intrinſecally changed, now in ſuſpence touching that wherein after, on ſome ſight, hee commeth to be fully determined. I will chooſe this man, if ſo be he will beleeue; I will vponupon fore-ſight of my condition abſolutely chooſe him.
2. That election of perſons, which hath annexed to it a decree, preparing faith and iuſtification for the perſons that are elected, that is of men vnbelieuing: Thoſe who being elected are predeſtinated to hauehave faith wrought in them; thoſe are conſidered without faith, as now they are elected, Rom. 8.39. Theſe foure and fiue Verſes of this Chapter.
3. If God decree to elect none till he doth ſee them beleeuing with perſeuerance, then he doth decree to giuegive faith and perſeuerance, before hee doth decree to take, or ordaine to life. But this is abſurd, for God ſhould decree to that, by which as a meane he commeth to elect, before he ſhould decree to elect. Let the Arminians tell vsus what is Gods end in decreeing to giuegive this man faith and perſeuerance, if not that he may chooſe him to life. If hee hauehave this end in decreeing to giuegive faith, he muſt needes intend the election of this perſon, before he decree to worke in him effectually faith, with perſeuerance: Beſide, the Scripture ſaith, ſo many as were ordained to life beleeued.
4. That which maketh God chooſe vsus, when we hauehave choſen him, and louelove vsus, when hauehave loued him firſt, is contrary to Scripture: But if God chooſe vsus, when now wee hauehave held the faith and louelove of him to the laſt moment, he doth chooſe vsus after we hauehave choſen him.
5. Chriſt ſaith, we heare or beleeue, becauſe we are ſheepe; This ſaith, we are ſheepe or elect, and ordained to life becauſe we beleeue.
6. From this verſe: That to which any action tendeth, as an effect, that is after the action it ſelfe: But this eternall election tendeth to this, that wee ſhould be pure in louelove.
7. That which ſtandeth not with the freedome of Gods will, yea, of his meere will within himſelfe, that is not to be indured in election: But a condition qualifying the perſon, maketh Gods election not meerely from his will.
8. Had faith, ſanctification, workes, beene the condition on which we were elected, it is like Saint Paul would hauehave thought on them, Rom. 9.11. But he findeth no ſuch conſideration, in which reaſon might ſtay it ſelfe, but exclaimeth, O the depth! &c.
Deut. 7.7.9. That which Iſraels election doth typifie, is not an election on fore-ſight, or any worthineſſe. But ours is typified by it, ergo.
10. That which Auſtin retracted, as comming neere Pelagianiſme, is not like to be orthodoxe; This he did ſo.
Firſt; The latter arguments perſwade me fully that God doth not elect vponupon any thing fore-ſeene in vsus,He decreeth on this condition, though he ſeeth that neither they can doe it of themſelues, neither is he minded to worke it in them: if the firſt, then God were not omnipotent; if the latter, he ſhould decree fooliſhly vponupon that he ſaw impoſſible; if the ſecond, it is all one with an abſolute will. which ſhould moue him to this action of electing of vsus; God cannot hauehave ſuch a conditionall decree: I will elect all, if they will beleeue: For he muſt either thinke, they can doe this without him, and then he were not an omnipotent, or that he would giuegive them effectually to beleeue, & then it is all one with an abſolute will; as for example: I will elect to life ſuch as ſhall beleeue, I will giuegive theſe beleefe with perſeuerance, and will chooſe them to life, hauing thus beleeued; this is all one with this decree we maintaine: I chooſe theſe to life, and decree to giuegive them faith and perſeuerance, by which they ſhall be brought to life; they are alike vponupon the matter abſolute; OnelyOnly the former maketh God to decree the giuing of faith, that he may decree election: This latter maketh God decree the giuing faith onelyonly, for obtaining ſaluation, to which we are elected.
Secondly; I ſay, he that can make vsus fit to any end he chooſeth vsus, may chooſe vsus to that end before he order his meanes to bring vsus thereunto. Arminius will firſt hauehave him make vsus fit, and then decree to chooſe vsus to life; which is to ſet the Cart before the Horſe; to predeſtinate meanes before the end be agreed on; to ſet predeſtination before fore-knowledge and election.
Thirdly; This propoſition; God hath choſen vsus to life, beleeuing and perſeuering: This is true in this ſenſe, we are choſen to life, to which he wil bring vsus, through beleeuing; But if it be referred to the action of chooſing; in this ſenſe, God doth chooſe vsus, when now he doth ſee vsus beleeuing, that we ſhould hauehave life; it is not true, nor agreeing to thoſe Scriptures: God hath choſen vsus to ſaluation, through ſanctification and beleefe; God hath ordained vsus to obtaine life, through Ieſus Chriſt.
Theſe three Concluſions praemiſed: We will anſwer thoſe Arguments propounded for the contrary, and ſo proceede. For the firſt; ſee that which is before anſwered on theſe words, in Chriſt: viz. That God choſe vsus being in Chriſt vertually, not actually.
Anſwered. 2 To the ſecond; If each part be rightly taken, all may be granted, and our cauſe nothing hurt.
Thoſe perſons whom God ſaueth and adopteth, thus and thus qualified in time, thoſe he did decree, when they were made ſuch by force of his predeſtination, to adopt and ſaue.
This concluſion is true. God did decree to ſaue certaine perſons, by working in them effectually faith and perſeuerance. But Arminius by decree, vnderſtandeth the decree of election to life, as it is diſtinguiſhed againſt predeſtination, which is the decree of meanes, whereby the choſen of God ſhall infallably be brought to life. Now the firſt part of the reaſon thus limited, is falſe: Such whom God ſaueth, ſuch he doth foreſee them in his Decree of electing them to ſaluation; for this taketh away all predeſtination of meanes, ſeruing to bring the Elect to life, and preſuppoſeth falſly, that God cannot chooſe any to life, whom he doth not finde or foreſee as actually fitted then when he doth chooſe them; whereas he may chooſe, though neuer ſo vnfit for the end, if hauing choſen vsus he can make vsus fit; for our vnfitneſſe for the preſent, to the end, doth not make vsus vnfit for Gods election: as for example, I may chooſe a pen to write, which neuer ſo faulty for the preſent, and vnfit to write with, while I know I can mend it, and make it fit for this purpoſe.
I anſwere thirdly. Euen of the decree of Election, this is true, if rightly taken, viz. Such whom God ſaueth in time, ſuch he elected to ſaluation, ſuch now when he was in electing them; this is falſe: Such he elected, to wit, becomming ſuch through his election, this is true: The firſt preſuppoſeth in Gods fore-knowledge an antecedency of faith, before the act of electing: The latter, a concomitancie of faith, in the perſon choſen to ſaluation, and that by force of Gods electing: For election doth chooſe men as well to meanes, as to the end; and theſe decrees, though diuerſly named, and in our conceits different, yet they are one thing in God.
Anſwered. 3 To the third, I anſwere; That the firſt part is falſe; for it preſuppoſeth that whatſoeuer is a cauſe, or an antecedent to life, muſt be an antecedent going before election to life: It is not neceſſary that all which is required to life, ſhould be required to election vntounto life: Say I hauehave twenty pounds a yeere, which I may giuegive to any I ſhall chooſe, and that my will is, none ſhall hauehave my Land, but he ſhall pay forty ſhillings a yeere, to the vſe of certaine poore whom I ſhall deſigne; hauing many good friends, I chooſe one amongſt them all, who ſhall hauehave my Land, paying to ſuch poore I name forty ſhillings a yeere: In this example, his paying forty ſhillings yeerely, is a condition on which he hath the Land, not any condition mouing me to chooſe him before others, to hauehave my Land: So God chooſeth ſuch to ſaluation, vponupon condition they beleeue; this condition belongeth not to the action of God chooſing, but to the terminus to life, to which wee are choſen. Would they proue that God doth chooſe to life on faith, they ſhould reaſon thus.
VponUpon what condition God offereth life, vponupon that he chooſeth.
But on condition of our faith, he offereth to chooſe vsus with this eternall election, Ergo.
But we ſee the ſecond part of this reaſon would be euidently falſe; for in what Goſpell is it written, beleeue, and thou ſhalt be elected? Laſtly, I anſwere, that we cannot gather the decree of God within himſelfe, by promiſe or threatning; for then wee might truely gather, that God had decreed the eternall death of all man-kinde, but on ſinning, in the forbidden tree he did threaten, ergo, he did decree. Arminius diſtinction of peremptory decree, and not peremptory, would not helpe any thing; indeede this preſuppoſeth, that the ſignifying will of God may not any whit differ from his ſecret will, which he keepeth within himſelfe, which is a moſt palpable falſe-hood.
Anſwered. 4 Such who are bound to beleeue their ſaluation, when the decree of God is not that they ſhould be ſaued, ſuch are bound to beleeue a lye. I deny the conſequence; for the truth of my faith dependeth not on a conformity with Gods ſecret will within himſelfe, but with that which he hath reuealed vntounto me: While I beleeue according to that he reuealeth, I cannot beleeue a lye, though the thing I beleeue, agree not with that which God within himſelfe hath purpoſed. To illuſtrate the anſwere: Abraham did verily beleeue that he was to offer vp his Sonne without any exception; for he did ſuſtaine his faith in thinking that God could raiſe him from the dead, not thinking God would repeale his command; yet Abraham beleeued not a lye, becauſe he beleeued according to that which was reuealed vntounto him. But then you will ſay, God may bid vsus beleeue this, or that, as if it were his will, when hee knoweth it not to be his will within himſelfe? Doubtleſſe, he may to proue vsus, as he did Abraham, whether wee will addreſſe our ſelues conſcionably to obey him, or careleſly out of wilfulneſſe diſobey his commandements. As the goodneſſe of the creature is not in doing what God within his ſecret will hath appointed; ſo the truth of the creature ſtandeth not alwaies in beleeuing what hee within himſelfe hath determined.
To the ſecond part I anſwere, that God doth not binde any directly and immediately to beleeue ſaluation, but in a certaine order, in which they cannot but beleeue them truely: for hee bindeth men firſt to beleeue on Chriſt vntounto ſaluation; and then being now in Chriſt, to beleeue that he loued them, gaue himſelfe for them, did elect them, will ſaue them, and none can truely beleeue on Chriſt to ſaluation, but infallibly beleeueth all theſe other.
Anſwered. 5 I deny that Gods louelove to life, and wrath executing death, may not ſtand together: to louelove ſo as actually by his influence to execute life, cannot ſtand with wrath executing death, to kill and quicken actually God cannot at once: but to louelove to life, ſo as to chooſe ſome perſons to be brought to life, through certaine meanes, this ſtandeth well with wrath to death for the preſent; and God would neuer hauehave giuen nor called Chriſt to ſuffer death for vsus now in ſinne and death, had he not thus loued vsus. Looke as God may bodily inflict death on him whom he ſo farre loueth, that he meaneth to giuegive him life by raiſing him from the dead, by his almighty power; ſo is it here: He may yeelde him dead to his iuſtice, whom he ſo loueth to life, that hee will by meanes predeſtinated bring them from death to life.
Anſwered. 6 The conſequence of the firſt propoſition is denied. If he muſt hauehave ſome generall, before hee chooſe particular perſons: Then he hath thus; I will chooſe theſe, if they beleeue: it is inough that we conceiue ſome ſuch generall as this, I will chooſe whom I will chooſe. We deny the aſſumption, with the reaſon of it. Let them tell we when God raiſed Lazarus, or choſe Lazarus, whom he would raiſe from the dead; ſuch a blinde man whom he would reſtore to light; ſuch a piece of earth which he would make into the body of Adam; what generall rules he did theſe by; rules which preſuppoſe that things or perſons thus and thus qualified, ſhould be thus and thus vſed? The reaſon is denyed. For to meaſure God by our ſcantling, is fooliſh, & to imagine as it were created generall verities in his vnderſtanding, like as it is in our ſelues, is fitter for doting anthropomorphits, then graue Diuines. Beſide, that man doth many things to ſome particular perſons, for which he hath no generall rule, but that he may doe as he will,Ratio obligans. Ratio prepondarans. Ratio concommitans. where there is no reaſon which doth obliege him and ſway him to the contrary.
Anſwered. 7 The ſecond propoſition of this ſeuenth reaſon is denied; for as I ſhewed before, any perſon is eligible to life, though he were neuer ſo vnfit, preſently and immediately for the ſtate he is in, to receiue life, if ſo be that God can by iuſt meanes prepare and make fit to life.
Anſwered. 8 That foreknowledge Paul and Peter ſpeake of, cannot be the foreknowing of Faith and ſanctification in certaine perſo…; for then what need is there, that thoſe who are foreknowne ſhould be predeſtinated to be called, iuſtified, and ſanctified? and if Peters foreknowledge were a foreſight of faith and holineſſe, what need we to be choſen to holineſſe? For that place in Timothy, If ye flye the luſts of youth, ye ſhall be veſſels of gold and ſiluer. Beſides, there is no neceſſity to conſter that whole paſſage of election, thogh it be ſo vſually taken; the faith of ſome hath been ſubuerted but the ground-worke, or foundation of ſauing faith & Grace abideth ſure; and God doth know them in whom it is, and they may know themſelues by their care to depart from iniquity. But why doth not God worke this well-grounded grace in all? It is fit there ſhould ſome, not all, be precious and golden veſſels, hauing that precious faith, to wit, which cannot be ſubuerted, and thoſe precious graces of the ſanctifying ſpirit. How may one know that he is one of theſe, and not a veſſell of Alchimie, or baſer matter? Whoſoeuer doth purge himſelfe, he ſhall be a veſſell of gold; he ſhall hauehave in him that foundation of God, that is, that ſure grounded faith and grace which ſhall not be ſubuerted: But this by the way. Now to proceede.
Doct. Now we come to the ſecond doctrine, viz. That God hath choſen vsus who belieue, not onelyonly to hauehave this life of grace, I meane, of louelove and holines, but to hauehave them in perfection: Thus the text ſaith, he hath choſen vsus, that we ſhould come to ſuch a ſtate in this life of louelove, wherin we ſhal be perfect & pure without any ſpot in it. Heere wee hauehave life, but all is in part; We know in part, we louelove in part, wee are holy in part, this ſtate is a ſtate of child-hood or imperfection: But in the other life, that which is in part ſhall be done away: We ſhall know as wee are knowen, we ſhall louelove with all our hearts and ſtrength, we ſhall be perfectly holy, without defect or ſpot, becauſe God hath choſen vsus, not onelyonly to life, but to a ſtate of perfection in this life ſpirituall. Looke as God hath loued plants, birds, beaſtes, men, not onelyonly thus farre that they ſhould hauehave a being, but that they ſhould grow vp, and attaine to a perfect ſtate in this life and being, to which he hath choſen vsus.
Vſe 1 Let vsus then conſidering this, be ſtirred vp to thinke of the Lords exceeding louelove. We ſee men though they are lame, know painefull liues in ſome meaſure more tollerable, yet they thinke life a benefit, counting it a mercy to liue, though for manner leſſe comfortable: So heere, had God taken vsus to hauehave ſuch a life of Grace, as here we leade, it had beene mercy, though we know ſickneſſe and lameneſſe with it; but to chooſe vsus to come vntounto ſuch a ſtate, wherein we ſhall be pure without any ſpot or defect, not onelyonly to ordaine vsus to finde life, but life in abundance in Chriſt, this is the riches of his mercy.
Vſe 2 This ſerueth to ſtrengthen our Faith in apprehending & attaining our perfect redemption from the relickes of ſinne and death, when we find that we cannot get ground of corruption as we would, what muſt we doe? ſpeake to God, ſay Lord, if the attaining perfect holineſſe did lye vponupon my hand, I know there were no hope; I finde theſe workes of the Deuill too ſtrong for mee; but thou haſt choſen me euen to this, that I ſhould be without ſpot; Lord execute thy owne pleaſure more and more, purge mee, and ſanctifie mee, and in thy time poſſeſſe mee of that ſtate to which thou haſt choſen me. Euen in earthly Princes their choyce is operatiue. If the King chooſe one Chamberlain, or Treaſurer, his choyſe maketh him that to which hee is choſen; Wherefore let no good ſoule who ſtriueth againſt any imperfections be diſmayed: Looke as ſurely as thou haſt receiued this perfection of thy humane nature, thou I ſay, whom God did chooſe, not only to be born but to liue to full manhood; ſo ſurely ſhal all of you, who hauehave true faith and louelove, attaine to the perfection of this Diuine nature; for God hath choſen you to be holy, and without ſpot in it. And howbeit men are heere taken away in their ſpirituall being, as in their naturall, ſome ſo ſoone as they are borne of God, as the Theefe on the Croſſe was, no ſooner conuerted then tranſlated, ſome in youth, ſome in the aged progreſſe of ſanctification, yet ſhall not this hinder; for he who is no ſooner begotten to God, then he is hence remooued, euen he ſhall in that day, wherein all of vsus ſhall grow to a perfect man in Chriſt, attaine this ſtate of perfection, as that naturall creature which is carried out from birth to buriall, ſhall at laſt day be raiſed vp, not in fancy (which entreth as a preſent penalty of ſinne) but in the full ſtature, which beſeemeth ſuch a nature.
Doct. The third thing followeth, viz. that God hath taken vsus of grace to this, that wee ſhall liue in his glorious preſence: had hee giuen vsus a perfect life without ſhowing vsus himſelfe as it were face to face, it had beene much fauour, but to chooſe vsus to this moſt neere communion with him, is the height of his grace, and our happineſſe; There is a being before God in ſtate of grace, ſuch as now wee hauehave: Thus Noah, thus Abraham, Hezekiah, Zachary, Elizabeth, are ſaid, to hauehave walked before the Lord; and it is no ſmall priuiledge that wee may conuerſe in his preſence after any manner: but all wee ſee of him here, is but as it were the reflection of him in a glaſſe: there is another being before him, when we ſhall be now with him in the place of his glorious preſence, when we ſhall walke by ſight, when wee ſhall ſee him as hee is, when wee ſhall follow the Lambe, and ſee God, with that bleſſed viſion, euen face to face as it were; and this is it which is our chiefe bleſſedneſſe, euen to be with him, and ſee him,Glorious foreign. in whoſe preſence is the ſaciety of euerlaſting delights. That perfection of quality and action which we ſhall attaine, is a great bleſſednes, as great as can be inherent in our perſons; for what can be greater then to know God as wee are knowne, to louelove him with the whole heart, to praiſe him moſt conſtantly and ioyfully? but all this is nothing ſo good to vsus, as to hauehave our God before vsus, and taſte the ioy of his preſence: All our walking in light tendeth to this, that wee may hauehave communion with him. Looke as a wife who found ſometime much difficulty in pleaſing her huſband, and doing things to his mind, ſhe taketh great pleaſure when ſhe can now with eaſe fit eueryevery thing to his mind,Obiectiua beatitudo. but nothing ſo much pleaſure in this, as in her huſband himſelfe: And looke as there is no louing wife which taketh halfe the pleaſure in her bridall apparell, that ſhe doth in her huſband himſelfe; ſo it is heere, I dare ſay, all that glory in which wee ſhall be in that day clothed vponupon, ſhall be as nothing to vsus in compariſon of that bleſſed obiect of God, whom then we ſhall ſee as hee is. If in this life God is ſo good to his children, that they can wiſh themſelues a curſe for his ſake, what will hee then be when we ſee him in glory?
Vſe 1 The vſe is to ſtirre vsus vp euen to deſire with Paul to be diſſolued, and to be with Chriſt: We are choſen to this manner of preſence, and for that preſence which then we ſhall hauehave, when we come to ſtate of perfection in louelove, is no other: we are choſen to it, ergo, let vsus aſpire after it. If a louing wiues huſband be abſent in ſome farre country, though ſhee hauehave by meſſengers, and by letters, ſome communion with him, yet this will not ſatisfie, there is a great deſire to ſee him, to be each in the embrace of other: ſo it ſhould be with vsus, this letter of his word, this recourſe of his meſſengers, ſhould rather excite deſires fully to enioy our God, then occaſion vsus to reſt contented in this preſent condition. I remember Abſolon, when hee was now recalled from exile, but not admitted to ſee his fathers face at Court, hee was ſo impatient, that his exile ſeemed almoſt as eaſie as ſuch a condition: Thus it is with vsus, from what time God hath brought vsus to beliefe, wee are called backe againe from our exile ſpirituall, to the Church or City of our God: But alas, we are not yet admitted into the Court, into the glorious preſence of our great God. Let vsus (ergo) if we be riſen with Chriſt, groane after this prerogatiue, to which God hath choſen vsus, and take no delight to dwell heere, further then the ſeruing God in his Saints doth ſweeten our abode.
This ſheweth vsus the Lords exceeding grace: If the King ſhould pardon a Traytor, and giuegive him competency of liuing in the remoteſt parts of his Kingdome, with, prohibition once to paſſe the bounds of them it were Prince-like fauour; but to enrich him with poſſeſſions, and take him to Court, yea to reckon him in middeſt of his deareſt fauourites, what clemencie and bounty were in ſuch a fact? Such is this dealing of God towards vsus.
Who hath predeſtinated.] In deſcribing which, theſe things are to be obſerued as they lie in the Text.
1. The benefit it ſelfe, Who hath predeſtinated.
2. The perſons who are predeſtinated.
3. The thing to which hee hath predeſtinated vsus, to adoption, amplified from the cauſe of it, through Chriſt.
4. The manner which is propounded in this word, within himſelfe, expounded, i.e. according to the good pleaſure of his will.
5. The end, to the praiſe of his glorious grace, which grace is deſcribed from the effect of it in vsus, which is amplified from the manner of working, q. d. out of which his grace, hee hath made vsus accepted, or done vsus fauour, in and through his beloued.
Three things for better vnderſtanding are to be inſiſted on, becauſe they are not of ſo vulgar explication.
1. With what this word is to be continued.
2. What it is to predeſtinate.
3. What is meant by Adoption.
To the firſt,Rep. ſome referre it to (in LoueLove) in the fourth verſe, in this manner, who hath predeſtinated vsus in louelove; but that he ſhould abſurdly repeate the cauſe of predeſtination, which hee expreſſeth after to hauehave been his gracious pleaſure; it is fitlier ſet as in equall pareill to that in the third verſe, Who hath bleſſed vsus, who hath predeſtinated vsus, foreign. Some imagine it ioyned within him, after this manner, who hath choſen vsus to adoption, hauing predeſtinated vsus in him before worlds, that we ſhould be holie before him. But I hauehave ſhewed aboue, that (in him) muſt needs be referred to the benefit of election, or the Apoſtle ſhould not conclude pertinently, that God in Chriſt hath bleſſed vsus with eueryevery bleſſing: Beſide that, this ſenſe confoundeth the ſentence, to decline the force of the argument aboue mentioned
To the ſecond I anſwer, that God doth condeſcend ſo farre to our capacitie, as to teach vsus his one onelyonly action, by which he loueth vsus effectually to life, by two, which in vsus are diuerſe becauſe one infinite action of God doth eminently note that thoſe two are in vsus, though they are diſtinct and diuerſe; as the firſt act of election laid downe Gods chooſing vsus, or louing vsus to an end; ſo this doth ſignifie the ordaining of vsus to the ſame end, by ſuch a courſe of meanes as ſhall effectually work therevnto: Thus it is with vsus, when we will doe any thing, we doe appoint by what meanes we will doe that we are agreed on. When one is agreed to bring vp his Sonne at a Trade, then afterward hee determineth to chooſe ſome Trade forth, to ſeeke him a Maſter, to binde him Apprentiſe, and let him ſerue his time, and get his Freedome in it: Thus when God hath ſet his louelove vponupon vsus, to bring vsus to life, he doth next determine, by ſuch an order of meanes as counſell ſuggeſteth or preſenteth within him, to bring vsus to this end, which is to predeſtinate; for to predeſtinate is to decree the attaining of ſome end, by ſuch like meanes as counſell ſhall prompe vsus with. Predeſtination may be defined to be an act of counſell, ſhewing meanes effectually bringing about ſome end: as now it is accepted of the will, it differs therefore from election. Firſt, election is in the will, this is in the vnderſtanding;Acts 4.28. Thoſe things which thy counſell hath predeſtinated. Secondly; Election is onelyonly of the end, this is of meanes alſo. Thirdly; that is ſeated in the will onelyonly, this primarily in the vnderſtanding, in the will by participation, in ſo much as the will doth accept; for ſhould Gods wiſedome ſhew meanes which would effectually worke any thing; if his will ſhould not accept of them, he could not be ſaid to predeſtinate any thing by them.