Propositions and Principles of Divinity Disputed, Section 11
THE ELEVENTH SORT OF PRINCIPLES CONCERNING GODS ETERNALL PREDESTINATION.
NOW THAT WE HAVE SPOKEN OF GODS Prouidence: it followeth that we deale of Praedeſtination.
1 FIrſt in generall, Praedeſtination is that aeternal and immouable decree of GOD, whereby, as it pleaſed his Majeſtie; he hath decreed all things, both vniuerſallie and particularlie; and alſo doth effect them by the cauſes created in like ſort, & appointed by him, as he thoght good to the laying open of his owne glory.
2 Secondlie, applying this decree in ſpeciall vntounto mankind. Wee call Praedeſtination, that aeternall decree (ſuch as we hauehave alreadie ſpoken of:) whereby, he hath immutably purpoſed from all aeternity, by ſauing ſome in his great merciemercy, and by damning others in his moſt juſt ſeueritie, to manifeſt himſelfe, what he is indeed by his effects; namely, that he is moſt mercifull and moſt juſt.
3 Among thoſe ſecond cauſes, as farre as they concern mankind; whom properlie this diſcourſe reſpecteth; we are to conſider two, vz. the vnderſtanding, and the will, as the ſpring of the actions of men.
4 It behooued God, being in time to execute the purpoſe of this aeternall Praedeſtination, otherwiſe hee ſhould bee the authour of ſinne (which cannot be) to create man good; that is, ſuch, as both the judgement of his vnderſtanding, could well and vprightlie ſee into the things laid before him, and vprightly judge of them, and alſo the deſire of his will ſhould be juſt, and eueryevery way euen.
5 It behoued alſo, that this man ſhould be indued with a free and a voluntarie power, to mooue himſelfe, to the end, that this power ſhould be a forcible and a ſelfe-moouing beginning of the actions of man.
6 It behooued this man alſo to hauehave abilitie, if hee wold, to fall from this vprightnes and goodnes, that a way might be opened, both vntounto the merciemercy, and the juſtice of God.
7 It is ſo far then, that God bereaued our firſt Parents of the liberty of humaine will, & the voluntarie inclination to be caried both waies, that on the other ſide he made no alteration in the ſame: Otherwiſe, as God was the Author; ſo he might be accounted the deſtroyer thereof.
8 For the aeternall purpoſe of God, doth impoſe no other neceſsity vponupon the euents, which he hath determined, then ſuch as hee will hauehave ſecond cauſes, to be mooued according vntounto their owne nature: whence it followeth, that it doth not take away the contingencie or voluntarines of mans will, as ſhall be diſcuſſed more fullie, God willing, in the diſcourſe concerning the nature of man.
9 Thoſe two therefore, who were the firſt of all mankind, althogh in regard of that which was to come to pas, they fell not without the vnchaungeable appointment of God; yet in reſpect of the cauſe inhaerent in them, and the proper beginning of their actions, they fell contingentlie, not by conſtraint, but willinglie, and altogeather by a voluntarie inward motion; both in reſpect of the vnderſtanding, who blinded, and of the will who depraued it ſelfe.
10 Therfore, we do retaine theſe Scholaſticall diſtinctions of neceſsitie and compulſion, of naturall and voluntarie, of abſolute and conditionall, of enforced and enſuing neceſsitie, as true and profitable.
11 This fall brought with it, that which was conuaied vntounto all men, as GOD had threatned; to wit, the bondage of darknes in the whole mind, & of rebellion againſt God, in the whole will of man.
12 And althogh, the liberty of making choiſe between good and euill; but not betweene euill and euill, be nowe altogeather loſt, yet there remaine ſtill, both in the vnderſtanding, and alſo in the will, though ſeruaunts vntounto ſinne, certaine voluntarie motions.
13 Out of this bondage, God, who is bound vntounto no man, doth, when he thinketh good, call & enlighten thoſe whome according vntounto his aeternall fore-appointed election in Chriſt, it pleaſed him of his meere merciemercy, to chuſe, and hauing beſtowed faith vppon them, and regenerated them, hee freelie iuſtifieth them in the ſame Chriſt; meaning one day to lay open, in them being glorified, the great glorie of his great and vnſpeakeable merciemercy.
14 We doe condemne therefore all thoſe, who appoint the foreſight and foreknowledge, either of faith or works, as a praeexiſtent or foregoing cauſe of election, which was fore-ordained from aeternitie: neither do we teach, that anie man was elected; becauſe he ſhould either beleeue, or doe well; but contrariwiſe, that they therefore are indued with faith, who doe beleeue; and that they labour to doe well, who are carefull of good workes; becauſe that God of his meere free goodnes, did appoint them vntounto ſaluation; and therfore to hauehave faith in Chriſt, and the true fruits of faith.
15 The certaintie of this Election, is not to bee fetched from that aeternall decree, known onelie vntounto God; nor yet from a generall calling, but from the gifts inhaerent in vsus, and the effects proper vntounto the elect; that is, from the good motions of the vnderſtanding and the will, we muſt fetch the gift of true regeneration, peculiar onelyonly vntounto the elect; and from Regeneration, we muſt gather that vnrepentant gift of imputed righteouſnes: From hence againe, by our effectual calling, we muſt ariſe to the full aſſurance of faith, and the teſtimony of the Spirit of adoption in vsus, and from thence laſt of all; we are by little and little, to climbe higher & higher, vntounto the full aſſurance of our free aeternall Praedeſtination in Chriſt, which is joyned with continuall praier, hearing of Gods word, and perſeuerance in well doing.
16 Now all thoſe, whome it pleaſeth the ſame GOD, who is debter vntounto no man, in juſtice to leaue in their own corruption; either altogeather not called, or called; but without the opening of the heart, and worthelie to deliuer vp vntounto Sathan, and their owne concupiſcence; being ſuch alſo, as wilfully and willinglie harden themſelues; will hee one day, according vntounto his aeternall Praedeſtination, adjudge togeather with Sathan vntounto aeternall puniſhments, laying open in their iuſt deſtruction, the glorie of his great and moſt iuſt hatred againſt euill.
17 The manifeſting of this decree of Reprobation, is to be left vntounto God, vnleſſe it be apparant in any, that they hauehave ſinned againſt the holie Ghoſt, as in times paſt, it was with IVLIAN the Apoſtata. The cauſe, why wee are not to determine of Rebrobation, from the effects of Sathan and our corruption (that ſinne againſt the holie Ghoſt onelie excepted) as wee are to gather our Election from the working of the holie Spirite in vsus, is this: Euen becauſe it hath pleaſed our mercifull GOD, to ſhew that ſome, yea of the greateſt ſinners, at their very laſt gaſp, were of the number of his elect, by beſtowing forgiuenes of ſins vponupon them by his extraordinary fauour, as it fell out with the theefe that hung vponupon the Croſſe.
18 Thoſe therefore, who holde on the waye of deſtruction, are ſo to bee tolde of their dutie, as leauing vntounto God the ſecrets of his judgements, we are not to diſpaire of anie mans ſaluation. For it is a true conſequence indeed to ſay; I beleeue, as it appeareth by the effects: therfore I am elected and appointed vntounto ſaluation: But it is no neceſſarie conſequent to ſay: I do not beleeue, and I tread the path of deſtruction, therefore I am a reprobate, and appointed to damnation. For he that beleeueth not to day, may bee endued with faith to morrow. But thus rather we are to make a true concluſion. I do neither beleeue the Goſpell, nor labour to beleeue, but continue in the way of deſtruction. Wherefore, except I betake mee vntounto an other courſe, I ſhall periſh. And therfore I wil enter vntounto an other way, which God laieth before mee. And theſe are the cogitations, which all paſtors are bound by duty with great care to lay before their wandring ſheepe.
19 God therfore in appointing ſome of free-gift vntounto ſaluation, and others vntounto juſt condemnation; is neither author of ſinne, nor reſpecter of perſons: but thereby ſheweth himſelf to be the true God in deed.
Defended by RAPHAEL EGLINE of Tigurine.