The Holy Arbor, Chapter 6 · Section 2
II.
ELection is a Decree, in which God, according to the good pleaſure of his Will, hath certainly Choſen ſome men to Life Eternal in Chriſt, and that for the praiſe of the glory of his grace, Eph. 1.4, 5. God Decree is that by which God hath neceſſarily, and yet freely from all Eternity, Iſa. 46.10. determined all things: Howbeit, the Decree of God is the firſt and Principal Cauſe of all things, yet it doth not take away the nature and property of ſecond Cauſes, Eph. 1.12. Mat. 10.29. Rom. 9.2. but brings them into a certain order, that is, directeth them unto the determinate end, whereupon the effect of things are contingent or neceſſary, as the nature of the ſecond Cauſe is. When Chriſt was offered freely to every man, and one received him, and another rejected him, then the Myſtery of Election and Reprobation was Revealed: The Reaſon why ſome received him, being, Becauſe God gave them a heart, which to the reſt he gave not; but in point of offering of Chriſt, we muſt be general, without having reſpect to Election. So that Predeſtination is the Decree of God, in as much as it concerns man, by which God hath ordained all men to a certain and everlaſting eſtate; that is, ſome to Salvation in his Son, 1 Theſſ. 5.9. others to condemnation, for his own glory and their ſins, Rom. 9.22. Reprobation is Gods Decree, in the which, becauſe it ſo pleaſed him, he hath purpoſed to reſuſe ſome men by means of Adams Fall and their own Corruptions, for the manifeſtation of his Juſtice, Prov. 16.4. 2 Cor. 13.5.
Again, Election is the eternal, unchangeable, free, and moſt juſt Decree of God, whereby he hath decreed to convert ſome to Chriſt, to preſerve and keep them in Faith and Repentance, and by him to give them Eternal Life. So Predeſtination is an Eternal Decree or Purpoſe of God, in time cauſing effectual Grace in all thoſe whom he hath Choſen, and by this effectual Grace bringing them infallibly unto Glory. Predeſtination being thus an immanent and eternal Act of Divine Underſtanding and Will, cannot be conceived as dependent upon any foreſeen Temporal Acts of mans Free-will; for Election findeth or conſidereth all meer men in one and the ſelf-ſame condition; and it is the Grace prepared for them in Predeſtination, which maketh the predeſtinate become holy and happy men. They who will have God in his Divine Predeſtination to behold all men, and elect thoſe men conſequently, whom he conſidereth as believing and perſevering in Faith and Holineſs unto the laſt gaſp, are in an Error: for our Election is not grounded upon any foreſeen acts in us of Obeying, Believing, Perſevering, and the like, but theſe acts are grounded upon our Election; for whoever is predeſtinated to Salvation, is alſo predeſtinated to the Grace of Believing, Obeying, and the like, otherwiſe it were a conditional Predeſtination, but there is none ſuch, for whoever is elected to Salvation, is predeſtinated alſo to the means of Salvation. God in his moſt gracious Decree of Election, is as abſolutely and certainly ordaining men unto Saving Grace, as unto Everlaſting Life and Glory. And this Grace prepared for the Elect in Gods Eternal Predeſtination, and beſtowed upon them in the Temporal Diſpenſations, ſo cauſeth their Belief, Repentance, Perſeverance, as that it impoſeth no neceſſity or violent coaction upon the Wills of men, but cauſeth their free and voluntary Endeavors.
All that are inwardly and effectually called, are Elected; but many are called onelyonly outwardly, few ſuch are choſen. Now that God hath choſen ſome, and paſſed by others, he is not at all cruel; for he owed not his Grace to any, but juſtly might have ſuffered all Mankinde to have periſhed. That ſome are Elect and ſome Reprobate, is known unto us in general, but not in ſpecial, whether this or that man be; but of our own Election every of us not onelyonly may, but ought to be in ſpecial certain and aſſured, whereof he may be by the effect, which is Converſion, that is, true Faith, and true Repentance. Now if any one ſhall think that the Election of ſome before others, in regard of Gods ſpecial Mercy, came from this, That God foreſaw ſomething in them which was not in the others; let him hear what Moſes ſaith to the Jews, The Lord did not ſet his love upon you, nor chuſe you for your multitude, but becauſe the Lord loved you, and would keep the Oath which he ſwore to your fathers, Deut. 7.7, 8. And in Mat. 7.23. Chriſt ſaith of ſome, I never knew you; yet ſpeaking of others, he ſaith, I know my ſheep, Joh. 10.14. And again, I know whom I have choſen, Joh. 13.18. and Paul ſaith, The Lord knoweth who are his: From which places we may ſafely gather, That the Lord puts a difference betwixt man and man, Angel and Angel, acknowledging ſome to be his own, and denying the ſame of others. If God himſelf had not avouched this in his Word, no man might have taught it; but being here plainly propounded, it is with all reverence to be acknowledged and received: whereof no other Reaſon can be given, but Gods good pleaſure alone, Mat. 11.25, 26. For, Jacob hath he loved, and Eſau hath he hated; neither did this difference come from their works, either good or evil, for this difference God put between them, before either of them had done good or evil; but it is wholly aſcribed to the Will of God, who will have mercy on whom he will have mercy, and whom he will he hardeneth, Rom. 9. Neither muſt this ſeem ſtrange unto us, for we permit unto men to uſe their own diſcretion in their own Affairs, and can we think it unreaſonable in the Creator to uſe his touching his Creature?
Thus our whole Salvation is of Gods Free-grace, which in Chriſt is the Fountain from whence it floweth, yea it is the Beginning, Continuance and Ending of our Salvation: So that as for any foreſeen Faith and Good-works, they are not cauſes of our Election, but fruits and effects thereof: for what Faith or Goodworks could be foreſeen in the Sons of Wrath, born dead in Sins. God choſe us not becauſe he knew we would believe hereafter, but to the end we ſhould believe, that is, that he might beſtow upon us Faith, and ſo ſave us in his Son, Eph. 1.4. Tit. 1.1. Acts 13.48. and Faith is the gift of God to us, and the work of God in us, Joh. 6.29, 44. And if Faith foreſeen were the cauſe of Election, then Infidelity foreſeen were the cauſe of Reprobation, which is falſe, becauſe then all Mankinde ſhould be reprobated and rejected, foraſmuch as the whole Maſs of Mankinde ſinned, and God could foreſee nothing in it as of it ſelf but Incredulity and Unbelief.
Neither is our Election of Merit, which is a work undue, to which we are not bound, making the Reward and Recompence that was not due to be due; but all we can do is due unto God, for our Spiritual life is called a Debt unto him, both in reſpect of Creation, Redemption and Glorification; therefore neither is our Salvation of Merit, but of Gods own Free-grace.
Neither is our Election of any Free-will in us to good, for there is not any cooperation (as the bold Papiſts affirm) of mans Free-will with Gods Free-grace in the firſt act of our Converſion, but God does all, and we nothing in good things, ſave as Inſtruments: for, God worketh both the will and the deed; he preventeth us with his Grace, prepareth us by his Word, enclineth us by his Spirit, and worketh both the beginning and ending of our Salvation: For Election, Vocation, Faith, Adoption, Juſtification, Sanctification, and Eternal Glorification, are never ſeparated in the Salvation of any man, but like inſeparable Companions go hand in hand.
Now the Elect regenerated and once come unto the Church of the Saints, may ſometimes fall from it, but they can never forſake it wholly, becauſe they never ſo fall, as to become the Enemies of God and the Church; nor finally, becauſe they perſiſt not in this Apoſtacy, but at length return to Repentance: Thus was it with David and Peter. Laſtly, the Notes of Election are Vocation, Juſtification, Sanctification; and all they who are elected unto Salvation, if they come unto the years of diſcretion, are called outwardly by Gods Word, and inwardly by his Spirit. Of this Election Chriſt Jeſus is the Foundation, 1 Theſſ. 5.9. The Decree thereof is that Book of Life, wherein are written the Names of the Elect, Rev. 20.12. 2 Tim. 2.19. And the execution of this Decree is an Action, by which God, even as he purpoſed with himſelf, worketh all thoſe things effectually, which he decreed for the Salvation of the Elect: For they whom God elected to this end, that they ſhould inherit Eternal Life, were alſo elected to thoſe ſubordinate means, whereby, as by ſteps, they might attain this end, and without which it were impoſſible to obtain it, Rom. 8.29, 30.
Election is twofold:
1. Eternal, whereby God out of the Lump and Maſs of Mankinde, hath before all Worlds choſen out ſome to life Eternal.
2. Temporal,
1. To ſome certain Office, Joh. 6.70. choſen to the Apoſtleſhip: All ſuch are not Redeemed by Chriſt.
2. Out of the World into the Church, Joh. 15.19. Such are Redeemed by Chriſt.
Of Eternal Election:
1. The Efficient Cauſe is the everlaſting Purpoſe of God, Rom. 9.11.
2. The Material Cauſe is the Blood of Chriſt, 1 Tim. 1.18, 19, 20.
3. The Final Cauſe, or End, why both God the Father hath loved, and Chriſt for his Elect hath ſuffered, is the Glory of God and Salvation of man, Eph. 1.5, 6. Rom. 8.29.
The chief effects of Election, are
1. Juſtification by Faith in this life, and Glorification in the life to come.
2. A Conformity to the Image of Chriſt, in ſuffering here, and enjoying glory hereafter.
Indeed the Effect of our Election, is the whole Work of our Salvation, and all the Degrees of our Redemption; viz.
1. The Creation and Gathering of the Church.
2. The ſending and giving of Chriſt the Mediator, and his Sacrifice.
3. The effectual Calling of Men to his Knowledge.
4. Faith, Juſtification, Regeneration, and Goodworks.
5. Raiſing unto Glory, Glorification, and Eternal Life.
The means whereby to come to the Aſſurance of our Election, as it is ſet down in the 2 Pet. 1. viz.
1. Faith, to put our ſole truſt and confidence in God onelyonly.
2. Vertue, an upright doing of the Works of the Moral Law.
3. Knowledge, whereby to carry our ſelves warily before men.
4. Temperance, in natural Appetite, in Meat, Drink, Apparel, &c.
5. Patience, a moderation of ſorrow in enduring Affliction.
6. Godlineſs, whereby we Worſhip God in the Duties of the Firſt Table.
7. Brotherly Kindeneſs, to embrace Gods Church and the Members thereof.
8. Love, whereby we are well-affected to all men, even to our Enemies.
The three principal grounds of Aſſurance of Salvation in the Firſt of John:
1. He that hath communion of fellowſhip with God in Chriſt, may be undoubtedly aſſured of his Salvation, 1 Joh 5.11.
2. He that is the Adopted Son of God ſhall be ſaved, 1 Joh. 3.2.
3. They that are aſſured of the love of God to them in particular, may alſo be certainly aſſured of their Salvation, 1 Joh. 4.9.
From the Doctrine of Election follow two weighty Points to be known and believed; viz.
1. That the Promiſe of Remiſſion of Sins and Everlaſting Life in the Meſſias, is not univerſal to all, but indefinite to many of all ſorts, kindes and eſtates: for if the Promiſe pertaineth to all, then there can be no diſtinction between Man and Man, People and People, in regard of Mercy; therefore the Opinion of Univerſal Grace, is erroneous.
3. That though Chriſt dyed for all (for ſo the Scripture ſaith) yet he dyed not effectually for all, but for all that have Gods Grace to make his Redemption effectual to them by ſuch effectual Faith as is required to the right Application of Chriſts Merits.
Laſtly, that we may not with the vulgar run into popular Error touching this weighty Point, conſider theſe two things:
1. That our Church doth not teach, That God doth ſimply ordain any to Hell fire; but touching Reprobation, the Doctrine is this, That God hath decreed and purpoſed to glorifie his Name in the due and deſerved condemnation of ſome.
2. That no man from the Doctrine of Predeſtination take occaſion to live as he liſt; for in Gods Decree the end and the means that bring men to that end go always together, and muſt never be ſevered; and therefore ſuch as are ordained to Salvation, are ordained to the means thereof, Rom. 8.30. therefore they ſin moſt grievouſly, that upon the immutability of Gods Decree, take occaſion to live prophanely. Hezekiah, though he had a promiſe of Fifteen years addition to his life, yet neglected not the means of Recovery, to cure his Sore, and to preſerve his life.