A Fiery Pillar of Heavenly Truth, Chapter 2
CHAP. II.
Question.
HAving shewed me mans misery by sin, tell me now in what order doth God bring man out of that estate, unto glory in heaven?
Ans. God proceedeth in the worke of mans salvation by sixe Steps.
Quest. What are they?
Ans. 1. Election. 2. Redemption. 3. Vocation. 5. Sanctification. 6. Glorification.
Quest. What is election?
Ans. It is the eternall decree of God, whereby he freely and infallibly appointed, for the glory of his owne Name, to bring some men to everlasting life through Christ. Ephe. 1.4, 5, 6.
Quest. What did move God to elect some men unto lise?
Ans, Neither fore-seen Faith, workes, freedom of will, noblenesse of birth, nor merit of Christ, but only the good pleasure of God. Deut. 7.7, 8. 2 Tim. 1, 9. Ephe. 1.5.11. Rom. 9.11, 12, 13. Ioh. 1.13.
Quest. By what Reasons can you further make it manifest, that God of his owne good pleasure, doth choose men unto life eternall?
Ans. Chiefly by these sixe:
1 Because God is a free Agent, his Will is independent. Psal. 135.4, 5, 6. Ro. 9.21.
2 Because God could fore-see no good thing in us, but what himselfe had determined to work. 1 Cor. 4.7. Phil. 2.13. 1 King. 8.57.58.
3 Because our Redemption, Vocation, Justification, and Sanctification are altogether free. Ioh. 3.16. Gal. 1.15. 2 Tim. 1.9. Ro. 8.30, 31, 32. 1 Cor. 1.30.
4 Because such as have the best naturall endowments are most commonly left, and they who have least, are most frequently elected. 1 Cor. 1.26, 27, 28, Matt. 11.25, 26.
5. Because the greatest sinners are many times converted, when others not so notoriously evill continue unregenerate. Mat. 21.28, 29, 30, 31, 32. 1 Timo. 1.15. 2 Cron. 33.12, 13.
6 Because man shall have nothing whereof to glory, but ascribe the praise of the whole worke of his salvation unto God. 1 Cor. 1.28, 29, 30.31.
Quest. What are the properties of Election?
Ans. They are these three.
1 Election is eternall. Ephe. 1.4.
2 Ʋnchangeable. 2 Tim. 2.19. Rom. 8.38, 39. Rom. 11.2.29. Joh. 10.28.29.
3 Free and independent. Ro. 9.18. Isai. 60.21.
Quest. What are the signes of Election?
Ans. First, A lively feeling of our effectuall vocation. Rom. 8.30. 1 Pet. 2.9. 2 Thess. 2, 13.14.
2 Newnesse, and purity of heart, and life. 2 Tim. 1.19, 20, 21. Ioh. 3.3. 1 Ioh. 3.2, 3.
3 An intire love to Gods Word, and people. 1 Ioh. 4.16, 17. 1 Ioh. 3.13, 24. Ioh. 8.47.
4 A deadly hatred from the world, for the unfained love we beare to Christ. Ioh. 15.19.
5 The internall Testimony of Gods Spirit, witnessing to our consciences, that wee are the children of God. Ro. 8.16. 1 Ioh. 5.6, 7, 8. 1 Joh. 4.13.
6 A sanctified peace of conscience. Ro. 5.1, 2.
7 A holy contentednesse, and heavenly walking with God, at all times, and in all estates. Phil. 4.11.12. 1 Pet. 1.17. Act. 24.16.
8 An earnest looking for, and longing after the comming of Christ Jesus to judgement. 2 Pet. 3.12, 13, 14. 2 Tim. 4.8. Revel. 22, 20. Hee that findeth all, or any one of these signes truly wrought in him, may infallibly assure himself of his Election.
Quest. Hath not God in his secret Decree rejected some, as well as elected others?
Ans. Yes. Revel. 13.8. Prov. 16.4. Isai. 41.9. Mal. 1.3. Ro. 9.18. Ro. 11.7. 1 Thess. 5.9. 2 Tim. 2.20. Jude ver. 4.
Qu. What is Reprobation?
Ans. It is the eternall and unchangeable decree of God, not to bestow on some men the grace of election, Ro. 9.11.12, 13.
Quest. What is the moving cause hereof?
Ans. The good pleasure of God. Mat. 11.25, 26.
Qu. What is the finall cause hereof?
Ans. That Gods absolute power over the Creature might be declared, and his mercy to the elect commended. Ro. 9.17.22.
Qu. Doe you not hereby make God the Authour of sinne, and unjust, in condemning man for sinne?
Ans. No; for,
1 Reprobation goeth before sinne, not as a cause, but as an antecedent, as the absence of the Sun is an Antecedent, but not a cause of the freezing of water.
2 God by the decree of Reprobation, doth not infuse any evill into man, nor compell man to doe any evill, Iam. 1.13.14. but determineth:
1 Not to conferre upon man, and confirme in him that grace which should make him stand, Deut. 29.4. Psal. 81.13.
2 To permit man of his owne accord to commit sinne. Psal. 81.12. Ephes. 4.19.
3 To limit him how farre he shall goe in sinne. 2 Kings 19.28.
4 He ordaineth, beyond the nature of sinne, and the purpose of the sinner, to order, and turne it to a good end, even the manifestation of his owne glory, in the execution of his justice upon the impenitents, and in shewing mercy to his chosen. Ro. 9.22.23.
3 Reprobation being an act of Gods absolute power, hath no other cause, but Gods good pleasure. Ro, 9.21. but damnation being an act of Gods Iustice, hath sinne to be the meritorious cause thereof. Hos. 13.9. Ezek. 18.30.
4 The fall of man, in regard of the liberty of mans will, was avoidable, but in regard of the event of the action, it was inevitable; the Lord having decreed, not to stirre up the will of man to persist in uprightnesse, and to resist Satans temptation, he voluntarily inclined to what was forbidden. Gen. 3.6.
5 Man is not condemned, because he cannot but sinne, in regard of Gods decree of reprobation, but because he will doe no other than sin, in regard of his owne inclination. Hos. 13.9. Psal. 81.10, 11, 12. Mat, 23.37. Ezek. 18.31, 32.
6 Though unregenerate man doth nothing but what God hath in his secret decree appointed, yet he sinneth, because what he doth, is in obedience to his owne will, and not to Gods commandement. Isa. 10.5, 6, 7. Acts 4.27.28.
7 Whom God hath not ordained to save, them he hath appointed to leave to themselves, to continue in blindnesse, and hardnesse of heart, till the measure of their sinne be filled up. 1 Pet. 2.8. Isa. 6.9. 2 Cor. 4.3, 4.
Quest. What are the Signes of Reprobation?
Ans. An infallible signe can very hardly be given, but signes very probable there be eight.
1 When God doth either not bestow upon men, or else doth take from them the faithfull Ministers of the Word, the ordinary meanes of their salvation. Mat. 10.5. Mat. 23.37, 38, 39. Act. 13.46.
2 When God doth not incline the heart to be obedient to the outward means which he affordeth. 1 Sam. 2.25. Mat. 11.21.22.23. 2 Cron. 25.16.
3 When mens hearts are hardned, by the Ministery of the Word, and other means of life. Isa. 6.9.10. 2 Cor. 2.15, 16. 1 Pet. 2.7, 8. Ioh. 13.2.
4 When God doth send upon men the Spirit of slumber, to make them secure, and unsensible of the danger of their naturall estate, and present condition. Ro. 11.8. Isai. 19.14.
5 When God doth give men up to a reprobate minde, disabling them to judge aright betweene things spiritually good, and evill. Ro. 1.28. 2 Pet. 2.12. 2. Cor. 4.3.
6 When God doth give men up to Satan, to deceivers, or to strong delusions, to be seduced. 2 Cor. 4.4. 2 Thess. 2, 9.10, 11, 12. Mica. 2.11. 1 Kings. 22.20, 21.22, 23.
7 When men receive not the truth with an unfained love to the truth. 2 Thes. 2.10, 12.
8 When men turne Gods grace into wantonnesse, presuming to continue sinfull, because God is longsuffering, and mercifull. Rom. 2.4, 5. Iude Epist. v. 4.
Quest. Doth not this Doctrine of Election and Reprobation, make men secure and carelesse?
Ans. No: for as God hath appointed men to glory, so he hath appointed them to Sanctification; and to the use of all holy means to attaine that end. 2 Thes. 2.13, 14. Ephes. 1.4. 2 Pet. 1.10.
Quest. Can you shew me yet more cleerly how the three persons in the God-head doe proceed in accomplishing the worke of mans salvation?
Ans. Yes:
1 No man commeth to the Son, but from the Father by Election. Io. 6.37.65. Joh. 17.2, 6, 7.
2 No man commeth to the Father from the bondage of sin and Satan, but by the Sonne, through the worke of Redemption, and mediation. Ephes. 1.9, 10. Ioh. 14.6.
3 No man is united to the Sonne, but by the holy Ghost, working faith and Sanctification in them whom the Father did choose, and the Sonne Redeeme. 2 Thess. 2.13. 1 Pet. 1, 2, 3.
4 The whole worke of mans salvation, is from the Father, by the inchoation, or beginning of the Decree in the Sonne, by the dispensation of the means, by the holy Ghost, for the Consummation of the means unto faith, as the instrument to apply them, and unto obedience, and true holinesse, as the fruit of faith, and way to heaven. 1 Pet. 1.2, 3, 4.
Quest. What rules can you give me for the better understanding of this deep Mystery of Election and Reprobation?
Ans. The Rules requisite to the right understanding hereof are five sorts.
Qu. What doth the first sort of these Rules respect?
Ans. The foreknowledge of God.
Qu. What are the Rules which respect Gods foreknowledge?
Ans. They are seven.
1 That Gods foreknowledge is independent, and not occasioned by the thing foreseene, because the foreknower stampeth his impression in the things foreknowne, but the things foreknowne make no impression in the foreknower.
2 God foreseeth no good thing in the Creatures, nor any inclination unto goodnesse: but what himselfe from all eternity had ordained to worke in them, both for essence, and inclination.
3 Things future, are therfore future, and to come; because God did foreknow, and fore-ordaine them, his knowledge dependeth not on them, but their comming to passe dependeth upon his decree.
4 Gods fore-knowledge is not the cause of that which God hath decreed to permit (to wit sinne) but of that only which God hath decreed to work, that is the creatures, their qualities, motions, and actions.
5 Gods fore-knowledge is not speculative, but practicall, not declaring things to come, as hee seeth them in their causes: but effecting whatsoever he will have done, be it good or evill, either by a powerfull working, or by a voluntary permission, and wise ordering of it, to the end whereto he did appoint it.
6 Whatsoever God fore-knows, that he Willeth, because nothing can come to passe, which he willeth not; the Lord by himself, or by others, doing whatsoever is good, but suffering others to doe that which is evill.
7 Gods foreknowledge of his Elect, is not a naked knowledge, but a knowledge joyned with a loving affection, and benevolous purpose in God, to appoint, and bring them to eternall life, out of his owne singular love.
Quest. What doth the second sort of Rules respect?
Ans The Will of God.
Quest. What are the Rules which respect the Will of God?
Ans. They are nine.
1 You must not conceive any thing to be before the will, counsell, purpose, and decree of God; because these be eternall, and no man may looke beyond eternity, for a reason of any thing.
2 God primarily willeth himself as the chiefe good. Augustin. Enchirid. cap. 11. Gregor. Moral. lib. 18. cap. 17.Secondarily, the Creatures, as they doe more or lesse beare his image. Thirdly, he willeth sinne not immediately, or simply for it self, for so he hateth the very being of it; but he willeth the permission, and disposition of sinne, as it may be reduced by his goodnesse and wisedom, to his owne glory, and the good of the creature.
3 Whatsoever God doth will in his secret Will, that he bringeth to passe: because he effecteth it in himself by a secret and unchangeable decree; and out of himselfe, by two uncontrollable means, the dispensation of his Son, and consummation of his Spirit.
4 We must not confound the secret, with the revealed Will of God; the decree of Predestination, with the precepts of faith, and repentance.
5. Gods revealed Will sheweth what ought to be performed by us, not that God hath in his secret Will decreed we either can, or shall be enabled to perform the same.
6 Gods will is the reason why two men equally miserable, are made to differ one from another, and not the fore-sight of our wills, receiving, or rejecting grace proposed.
7 The will of God is most free, and most simple, and therefore there are neither two, nor more, nor contrary wills of God, but the will of God is most simply one.
8 There are divers distinctions of the Will of God, but such as are rather nominall, than reall.
9 The things which are done against the revealed will of God, or the will of his precept, are not done without, or beside his secret Will, which is properly the Will of God; nothing being done, God willing, or unwilling.
Quest. What doth the third sort of Rules respect?
Ans. The Decree of God.
Quest. What are the Rules respecting Gods Decree?
Ans. They are fourteene:
1 The Decree of God is most wise, most free, absolute, inconditionall, eternall, going before all second causes
2 Though all things come to passe necessarily, according to the Decree of God, yet is his decree the cause of no sinne, the decree inferring no necessity of constraint, but of mutability.
3 The decree of God takes away neither liberty from the reasonable creatures, or contingency from second causes.
4 Gods decree of Election, or Reprobation, must not be grounded upon any thing in man, but altogether upon the free-will, and good pleasure of God.
5 Wee must carefully put a difference between the decree of Election and Reprobation, and the execution; because the decree is eternall, and before sinne; the execution of the decree is temporall, and after sinne, the decree respecteth man in generall, as he is a creature capable either of glory, or ignominy, the execution looketh on man, as he is in sinne.
6 We must take heed that we neither confound the decree with the execution of the decree, nor the means of salvation or damnation, with the causes of Election or Reprobation: you may not make Christ and Faith the causes of Election, because they be means of salvation: you must not take incredulity, and sinne to be the cause of Reprobation: because sinne doth not goe before, but follow after Reprobation.
7 We must distinguish between the Decree of non-Election, or Reprobation; and the decree of destination unto punishment, or preparation to punishment, which is usually called Predamnation: because the former dependeth soly upon the good pleasure of God, the other is an act of Gods justice: the one floweth from God, as he is a God of absolute power, the other floweth from God, as he is a God of justice: the one respecteth man, as he is a reasonable creature, mutable, the other as he is fallen into sin.
8 We must carefully apply a right object, to each severall act, which we conceive to be in Gods Decree: thus we must apply Eternall Election, and Reprobation, to the attribute of power, dominion, and good pleasure in God. We must apply actuall and temporall election, which respecteth man in sin, to the attribute of mercy in God: the destination of men not Elected unto punishment, must be referred to the attribute of Iustice.
9 The proper object of Eternall Election, and Reprobation, or Preterition, is the reasonable creature, capable of glory, or ignominy; as we may see in the election, and preterition of Angels, who were not in the masse of sin: and in the Election of Christ, as man, in whom there was no sinne.
10 The Decree of Election and Reprobation is an immanent act in God alone, as in the Subject; from God alone, as from the cause: but damnation is neither originally from God, nor subjectively in God, but is a transient effect of his Justice.
11 Mans salvation in the order of Gods Decree, and Counsell goeth before the meanes, because every duplicate page duplicate page very wise Agent resolveth first of the end, and then of the means.
12 As God ordaineth the end, so also he appointeth most apt, convenient, and powerfull means, to accomplish that end; his decree of Election and Reprobation, being as immutable as himself.
13 God being a most wise Agent, propoundeth unto himself the manifestation of his owne glory, as a most certaine, and infallible end, appointing and making all things to serve thereunto.
14 There neither is, nor can be any impulsive cause of the Decree of God, besides the free Will, and good pleasure of God.
Quest. What doth the fourth sort of Rules respect?
Ans. The manner of the Three Persons, working in the work of mans salvation.
Quest. What are the Rules respecting the working of the Three Persons.
Ans. They are these:
1 Election being an originall worke, is attributed to the first Person, and the Sonnes dispensation is according to the Fathers Election.
2 The Father made choise of certaine people unto eternall life, as his inheritance; the Son purchased what the Father had chosen, and the holy Ghost working from the Father and the Sonne, doth take possession, and expelleth sin and Satan.
3 Man is Elected in Christ, as the head of the elect, but not as the head or foundation of the Fathers election: for so the Father should begin from the Son, who alone worketh from himself by the Son.
4 Christ is the Elect of the Father, therefore not the head of the Fathers Election: the dilection of the Father, causeth the donation of the Son.
5 Christ is chosen, 1 as Head, not to his Father, but over his members, and so he is the first of the Elect in order, and we are chosen in him. 2 He is chosen as a fountaine of grace, not to his Father, but from his father to us, as a Mediator and means for our good, and so becommeth our servant.
Quest. What doth the fift sort of Rules concerne?
Ans. Sinne.
Quest. What are the Rules which in this behalfe respect sinne?
Ans. They are these:
I. We must distinguish between a thing brought to passe as an effect, flowing from somthing, as the cause thereof (as the freezing of the Water followeth the coldnesse of the Aire, as an effect of it) and betweene that which is a consequent, comming after some thing, as it is an antecedent; as the freezing of the water is a consequent, but not an effect of the absence of the Sun. So sin is a Consequent of Reprobation, not an effect; because God by not Electing man, doth not infuse any evill into man, nor take away any good thing from man, which he had, but doth thereby decree not to confirme in him that good which should make him stand.
II. The causality of the action, with the effectuall concurrence, and immediate influence into the same, as also the direction, and determination of it, must be referred unto God: but the sin, disorder, or deficiencie of the action, must be referred unto man, as the authour, and rest in man, as in the Subject.
III. The action, as it proceedeth from an evill will, and looketh to an evill end, so it commeth from man; but as it is ordered by God, to a good end, so it commeth from him.
IV. Look on the decree of God; & you shal see, that that is an immanent act residing in God, working nothing, infusing no corruption into the Creature, not at all inforcing the creature to any evill; but leaving the creature to himself, the creature doth of its owne accord, decline from the Rule of Righteousnesse prescribed, from the estate of holinesse, in which it was created: God left man in a good estate, made him the free beginner of his owne worke.
V. Look on Gods Providence, and there you shall see Gods efficiency in, and about sin, but not of sin. You shall see his efficiency in sin.
1 In fore-knowing, and fore-appointing it. Gene. 50.19. for whatsoever is, is either against the will of God, and then he cannot be omnipotent; or besides the Will of God, and then he cannot be omniprovident, omnidisponent; or else it must be with the will of God, for who hath resisted his Will? Rom. 9.19. Sinne is against the Rule of Righteousnesse, which God hath prescribed, but not against the secret Will of God, which cannot be resisted.
2 Here you shall see the Efficiency of God, in sustaining the nature of the sinner, for in him we live, move, and have our being. Acts. 17.28.
3 In the permission of the Sin. Acts 14.16.
4 In the desertion of the sinner. Isai. 5.5, 6.
5 In the tradition, and delivering up of sinners to Satan, and vile affections, as an act of justice, a punishment for their former impieties. Rom. 1.24.
6 In the limitation of them in their profane enterprises. Isa. 8.10.
7 In giving leave to wicked Instruments to incite, and stirre up others to evill. Kings 22.22.
VI. Look on sinne, and you shall see it is from evill, defectively: sin hath properly no efficient, A malo defective.but a deficient cause: for sin is not properly an action, but a defect, an obliquity, or error in the action: sinne hath no positive being, but is a privation evilly affecting the subject wherein it is: Sin is from a good cause permissively, disposively: A bono permissivè. In bono subjectivè.Sin is in that which is good Subjectively, the action is good, the obliquity of the action is evill: Sin is to good Reductively: Ad bonum reductivè.God the chiefest Good, would never have permitted sin, had he not knowne how to make a good use thereof.
VII. The worke of God about sin is considerable in the inchoation, progresse, and consummation of sinne. In the inchoation by prohibition, and permission: by prohibition, if there had been no prohibition, there had been no sin, where is no law, is no sin: by permission, if God would not have permitted it, it could not have been.
In the progresse of sin, Gods worke is seen in the direction and limitation of it, for the time when, continuance how long, and measure how much.
In the end or consummation of sin, the worke of God is seene, in shewing his mercy in forgiving some, and his justice in punishing others.