Body of Divinity, Book 3 · Chapter 1
CHAP. I. Of Gods Decree, and especially of Predestination, and the Parts thereof, Election and Reprobation.
HAving spoken of the Scripture, and God; the works of God in the next place are to be handled, which some make two; the Decree, and the Execution of the Decree: others, three, Decree, Creation, Providence. The works of God, whereby he moves himself to his Creatures, are three; Decree, Creation, Providence; not three individually; for so they are innumerable, but in the species and kinds of things.
The works of God, are,
1. Before time or eternall, his Decree.
2. In time.
1. Past, Creation of all things.
2. Present, Gubernation and Sustentation, Government and Preservation. Or thus;
Gods Works are,There are two sorts of the Works of the Lord. 1. Immanent, terminated in himself, his Decree. 2. Transient, the execution of his eternal decree in time. 1. Quid nominis.
1. Internall, which are in the very will of God from eternity, and they are called the Decrees of God, by which God determined from eternity, what he would do in time: We follow the received Phrase of Divines, when we call the Decrees, the works of God, and speak of God after our capacity. Therefore we call Decrees of God, his Works; because the Decrees of man are Works, or Actions from man, and really distinct from his understanding and will, by which we conceive the Decrees of God, or rather God decreeing.
2. Externall; Creation, and Providence.
1. Of Gods Decree.
Decree is a speech taken from the affairs of men, especially Princes, in the determination of causes between parties at variance, whose sentence is called a Decree: or secondly, it is a resolution of things consulted of, either negatively, or affirmatively, according to the latter use of the Phrase, it is applied to God, Esay 46. 10.
Decretum in the Latine is indifferent, to signifie either in the Abstract, Gods2. Quid Rei. Decree; or, in the Concrete, a thing decreed.
Gods Absolute Decree aDecretum Dei est definita ejus sententia de rebus omnibus per omni potentiam & secundum confilium suum efficiendis. Ames Medulla Theol. Ephes. 1. 11., is that whereby the Lord, according to the Counsell of his own Will, hath determined with himself what he will do, command, or forbid; permit, or hinder, together with the circumstances of the same, Acts 2. 23. and 4. 28. Luke 22. 22. Iohn 7. 30.
Or, Gods Decree is an eternall and infinite act of the Divine Essence, by which he doth determine to do, or not to do, whatsoever is, or shall be done, from the beginning to all eternity, that good is; and to permit or suffer whatsoever evil is done, or shall be.
Gods Decree is called Counsel bDecretum Dei est actio illius interna atque aeterna, quae ex rebus possibilibus atque indefinitis, ea omnia & sola, quae jam fuerunt, sunt, & erunt, secundum sapientiae suae judicium, immutabili liberrimae voluntatis placito, ut ita fierent, ad suam gloriam rectè praefinivit. Gomarus in Thesibus. Decretum est actio Dei ex confilio & proposito suae voluntatis omnia omniumque rerum circumstantias omnes ab aeterno in se certò & immutabiliter, & tamen liberè defimens., because it is done most wisely; all things being so ordered, as is most agreeable to truest reason; as if things had been long de bated, or consulted of before; though the Divine Nature be free from all need of consulting; and it is called the Counsell of his Will; because his Will doth determine all things agreeably to that Counsel.
It is an eternall determining of all things which have been, are, or shall be, so asRemonstrantes absolutum nullum admittunt decretum de futuro quovis contingenti, sed conditionatum tantum. Ames. Cotan. Though the Lord hath decreed sin to be, yet he decreed it not as sin, but as a means of the manifestation of his Justice on the wicked, and grace on the Saints. Ipsum peccatum, quamvis non qua peccatum praefinitur, in ipsa tamen praefinitione certò videtur, & aliquo modo dici potest decreti illius consequens, effectus autem nullo modo. Vult Deus actus bonos, & qua actus & qua bonos: malos qua actus non qua malos. Rescript. Ames. ad responsu… Grevinch. c. 13. Acts 2. 23. and 4. 28. Gen. 45. 5, 6, 7. 1 Cor. 10. 13. himself saw fittest to have them, upon best reasons known to him, though not to us.
The Decree of God extends to all things good and bad; and the rule of it his own wisdome, and good pleasure guided by his wisdome: the end is for his glory; that is, the manifestation of his excellencies. His mercy moved him to decree, his wisdome orders the Decree, his power perfects it, and brings it to passe.
The Properties of Gods Decree.
1. It is compleat, that is, it comprehends the determination of every thing, whatsoever the Creature it self works, or God concerning it, that was decreed from eternity so to be, Mat. 10. 29. it reacheth to greater matters; the Incarnation and coming of Christ, Psalm 40. 6, 7, 8. Compared with Heb. 10. 5, 6, 7. the Kingdome of Christ, Psal. 2. 2. to lesse matters, in things which befall the Church, as the ordering of things in Egypt, when the Israelites were in Captivity. Nothing comes to passe but what God hath decreed shall come to passe; and nothing comes to passe otherwise then as he hath decreed it shall come to passe, we do not onelyonly subject res ipsas, but modos rerum to the Will and decree of God. Neither hath God decreed onelyonly good things, but even justly the evil works of evil men; for evil in respect of Gods ordering it, habet rationem boni. *Habet rationem boni triplici respectu: 1o. ut est poena peccati, poena enim est bonum m…ral… quia justitiae opus est. 2o. ut est mera actio ab ipsa creatura producta. 3o, ut est castigatio atque exercitium fidei, act Martyrium vel satisfactio pro peccatis; ut mors Christi. Creavit omnia bona, & mala ex bonis oritura praescribit. Aug.viz. that by it the glory of God may be revealed in his Justice and Mercy. He doth order, determine, and direct the sinfull actions of men, but not effect them.
2. It is most wise, Ephes. 1. 11. 1 Tim. 1. 17. Rom. 11. 33. In decretis sapientum nulla Unde factum est ut tot gentes unà cum liberis eorum infantibus aetern… morti involveret lapsus Adae absque remedio, nisi quia Deo ita visum est; Decretum quidem horribile fateor. Calv. Instit. …. …,litura.
3. Just. Rom. 9. 13, 14.
4. Free, Rom. 9. 18. Nothing moved the Decree of God without, or beyond himself: Even so, O Father, saith Christ, because it pleaseth thee.
5. Certain, firm, 2 Tim. 2. 19. infallible, unchangeable, Matth. 18. 14.
6. Eternall, Acts 15. 18. Ephes. 1. 4. 2 Tim. 1. 9. It was one of Vorstius prodigious Doctrines, to maintain, that Gods Decrees are not eternall; then he would be changeable.
7. Absolute; not so as to exclude means, but Causes, Merits, and Conditions.In aeternitate nihil est prius & posterius: there is not something first and something after, but there are quaedam subordinata in Gods Decree, 1 P…t. 2. 3.
The Decree is two-fold.
1. Common and Generall, which concerns all Creatures, the Decree of Creation, and Government, or Providence. So that nothing comes to passe unawares, but it was ordered by an eternall Decree, Zach. 6. 1. Mountains of brasse; that is, stable and eternall Decrees.
2. Speciall, which belongs to reasonable Creatures, Angels and Men; and orders their eternall estate. It is called the Decree of Predestination, Psal. 135. 6. and it consists of two parts; viz. of a Decree of Election, about saving: and of Reprobation about damning some Angels and Men.
The Execution likewise of the Decree is two-fold.
1. Common; the execution of the Decree of Creation, which is Creation: and of Government, called Providence.
2. Speciall: 1. the execution of the Decree of Election, in good Angels, their confirmation in that state, and in elect men. Redemption, and Restauration, and all the gracious works of God. 2. the execution of the Decree of Reprobation, partly in evil Angels, casting them out from their state and condition, and their punishments in Hell; partly in men, viz. their rejection, obduration, and all effects of Divine anger upon them.
But I shall handle the speciall Decree first, called Predestination, and speake briefly concerning the two parts of it, Election and Reprobation; and then proceed to treat likewise of Creation and Providence.
Of Predestination.
To Predestinate *To Predestinate, signifieth to Decree, Appoint, and Design a thing before it come to passe: and also to separate a thing to this, or that use. Praedestinare nihil aut majus aut minus significat quàm destinare. Chamierus., is to Decree the attaining of some end, by such like means as counsel shall prompt us with. It differs from Election; Election is in the Will; Predestination in the understanding, Act. 4. 28. Election is onelyonly of the end, this is of the means also.
By Divines, Predestination is used to signifie the Decree of God concerning theArminius & Arminiani nudum Praedestinationis nomen retinentes postdestinationem revera introduxerunt, imò sub inani titulo praedestinationis nihil aliud intelligunt quam voluntatem admittendi fideles in regnum Coelorum, & excludendi infideles, concepta in Deo tum demum quoad singulares, cum pr…vid…ret eos ad extremum usque, five in …ide five in sua infidelitat… perseverasse. Daven. Dissert. de Proedest. c. 11. Praedestinatio Dei in Scripturis aliud nihil notat, quam Dei ante Conditum mundum de hominibus decretum ejusmodi, quod iis, qui in ipsum credere…t, eique …bedire…t, dat…rus esset vitam aeternam: …os verò qui in eum credere, & ei par…re recus…rent, aeterna damnatione puniturus esset. Catech. Eccles. Polon. c. 10. eternall and supernaturall estate of Angels and men, or of men elect and reprobate: although predestination concern Angels and men alike; yet the Scripture especially inculcates to us men the Predestination of men.
Predestination in Scripture (say some) is all one with Election almost everySi quae hodi… est controversia religionis, in qua cauto & suspenso pede sit ambulandum, ea n…co judicio est, in qua …e Praedestinatione agitur. Caussab. Epist. 13. Eckius ventures upon the highest and most mysterious question of Predestination, ut in …á juveniles possit calores exercere. Austin is observed by occasion of the errour of Pelagius, to have examined more diligently, and more exactly discerned the truth in the points of Predestination and Free-will, then others his Ancients. Robins. Essays, Observ. 9. where, as Rom. 8. 30. When they are distinguished, Election is especially and properly referred to the End it self, Predestination to the Means. With the ancient Latines, Destinare, is used of punishment as well as reward; and ancient Divines make a Predestination to punishment, as well as to glory.
Predestination is the Sentence, or Decree of God, according to Counsel, determiningEphes. 1. 4, 6. Rom. 9. 22, 23. 2 Tim. 1. 9. with himself from all eternity, to create and govern man-kinde for his special Glory, viz. the praise of his glorious Mercy, or excellent Justice.
Or thus;
Predestination is the secret and immutable purpose of God, whereby he hath decreed from all eternity, to call those whom he hath loved in his Son Christ, and through faith and good works, to make them vessels of eternal glory. Or thus;
Predestination is the *Praedestinatio, quatenus pro objecto habet homines, est aeternum & immutabile Dei decretum de futuro hominum statu aeterno. Wendelinus.infallible purpose of God, whereby he hath made choice of some, and rejected others, according to the pleasure of his own will.
It is part of Providence, 1 Pet. 1. 2. There is a double difference between Predestination and Providence; 1. In respect of the Object; all things are the object about which Providence is conversant; reasonable Creatures onelyonly are the object of Predestination: 2. In respect of the End; Providence directs all things, as well to natural as supernatural ends, but Predestination onelyonly directs reasonable Creatures to their supernatural ends.
The Lord hath not onelyonly decreed in general, that he will save some which believe,Matth. 24. 24. John 10. 15. Dan. 12. 1. Ezek. 13. 9. Exod. 33. 19. John 13. 18. 2 Pet. 1. 10. That is a full place for Election, Epes. 1. 3, 4, 5, 6. Rom. 11. 22. Mal. 1. …, 3. Joh. 3. 16. Ro. 9. 23. Eph. 2. 14. Tit. 3 5. The Doctrine of Election is 1. one part of Gods counsel, Acts 20. 27. 2. It will support us in trouble, to consider that every thing falls out by Gods Decree: yet it ought to be taught wisely. Rom. 12 3. Psal. 10 5. 6. … Thess. …. 4. Ephes. 1. 11. Rom. 9. …. Ephe… ▪ … ▪ 4▪ 5▪ 6. Electio est volun…as …vina con…r…udi glori…m. singularibus quibusdam personis cum praeteritione ali…rum. Daven. Dissertat. de Praed. c. 1. Electio est praedestinatio hominum quorundam ad vitam aeternam in Christo per fidem obtinendam, ex solo Dei ben…placito ad declarandam in …is miserecordi…m divinam. Wendelinus. Est decretum Dei quo destinavit alicu… salutem, Twiss. and condemn those which continue in infidelity: but he hath determined whom, and how many he will bring to holinesse, and life eternal, for the praise of his Grace, and how many he will leave to themselves, and punish for sin, for the praise of his Justice. The ancient Fathers call that Verse, Rom. 8. 30. the golden chain of our salvation.
The parts of Predestination are two; Election, and Reprobation.
This Doctrine of Election is profitable to be taught in the Church of God; for it sets forth the profound depth of the Lords love, the glory and riches of his grace and mercy, ascribing the whole praise of our Vocation, Justification, Adoption, and Glorification, to the Mercy of God; it holds forth the wonderful Wisdom of God, Rom. 11. 33. It sets out his Power and Soveraignty, Rom. 9. 20.
The word Election signifieth.
1. The chusing or taking of one into some office, 1 Sam. 10. 24. Luke 6. 13. and 17. 12. either in the Common-weale, Psal. 78. 70. or Church, Iohn 6. 70.
2. The making choise of a Nation to be Gods peculiar people, upon whom (passing by others) he will bestow his Laws, Ordinances, and singular pledges of his love, D…ut. 4. 37. and 7. 7. and 10. 15. and 32. 8. Rom. 11. 5. 25.
3. It is put for the Elect themselves, as Rom. 11. 7.
4. It notes Electionem & salutem, the eternal Decree of God, separating some men to holinesse and glory, for the praise of his rich grace, Ephes. 1. 4. 11. 2 Tim. 1. 9. 1 Tit. 1. 2. Particularis & completa electio, neminem spectat nisi morientem, say the Arminians.
5. It is taken for the execution of Gods eternal Decree, or the separation of certain men in time by effectual vocation, Luke 18. 7. Col. 2. 12. Apoc. 17. 14.
Election is the Decree of Gods good pleasure, according to Counsel, whereby he hath from eternity chosen and determined with himself to call some men to faith in Christ, to justifie, adopt, sanctifie, and give them eternal life, for the praise of his incomprehensible grace, and rich mercy.
Or, it is an action of God ordaining some men out of his meer good will and pleasure to eternal life, which is to be had by faith in Christ, for the manifestation of his grace and mercy.
Or it is an unchangeable Decree of God, whereby he hath out of his own Free-will in Christ appointed some Angels and men to holinesse and happinesse, for the praise of the glory of his Grace. 1. A Decree of God in Christ, Ephes. 1. 4. and 3. 11. Christ is first elected as the Head, we as the Members. 2. Of certain Angels and men, they are called elect Angels; Iacob have I loved; Moses his name was written in the book of Life, Rev. 13. 20. and 8. 17. It is unchangeable, Zach. 6. 1, 2, 4. It is to the Means as well as the End, Ephes. 1. 4. 1 Pet. 1. 1, 2. a Decree founded on Gods free-will, Ephes. 1. 11.
1. The general nature of it, it is an action of God ordaining.
2. The impulsive Cause, of his meer good will, Ephes. 1. 6. Rom. 9. 16, 18. There can be no other reason given, when men have wearied themselves out in disputes, but onelyonly Gods will, *Quare Deus hu… trahat & illum non trahat, noli velle judicare si non vis errare. August. Vide Bell. de Grat. & libero arbit…io. l. 2. c. 10, 11, 12, 13, 14, 15.Even so Father, because it pleaseth thee, Matth. 11. God will have mercy on whom he will have mercy. Gods meer free▪will makes us differ in naturals; thou art a man, and not a Toad; how much rather must it make us differThat scientia media which the Jesuites glory of as a new Light, is but the very old errour of natural man, which looks upon things contingent, as not decreed and determined by the will of God. Mr. Gillesp. miscel. c. 1. Illud de futuris contingentibus per mediam quandam & conditionatam scientiam cognoscendis, novum est. Fons…c… & …imilium Iesuitarum Commentum, quod & Logicis & Theologicis principiis adversatur. A. mes. cum Grevinchov. de Arm. senten.▪ Scholast. Disput. 5. Vide D▪ Prid. Praelect. de scientia media & Voetii Thes. de scientia Dei, p. 254. 255, 256, 257, 264. in supernaturals? To flie to a scientia media, or a congrua motio divina, or to the preparation and use of Free-will, is to wander, and to say any thing in man makes a difference.
3. The Object of Election, whether man absolutely considered, or respectively, as good by Creation; miserable by sin. Some make homo *Dr. Twisse. Objectum circa quod versatur electio; est massa nondum condita, nam considerare tanquam conditum quod conditum non est, nam tam est considerare quam fingere. Twissus contra Corvinum. c. 6. digress. 2.condendus, man to be made, the object of Election, some man made, but not fallen; some man made and fallen. But these opinions may be reconciled, for those who hold homo Condendus, or massa pura to be the object, do extend Election further then the latter do, even to comprehend in it a decree to make man, and to permit him to fall; but as for that actual Election and Separation, Austin, Calvin, Beza, Rivet, hold it to be from the corrupted Masse; and so doth B. Carleton and others; of which opinion these reasons may be given.
1. We are chosen, that we might be holy and unblameable; this supposeth that we were considered in Election, as sinners, Ezek. 16. 6. 9. Election is of God, that sheweth mercy, and we are called vessels of mercy; mercy presupposeth misery.
2. We are elected in Christ as our head; and he is a Mediator and Saviour which presupposeth sin; he came to save sinners, Mat. 20. 16. the means of salvation are given to few, few are holy, the effect of Election, Matth. 7. 13.If men extend the Decree of Election to the Creation of man, and the permission of his fall, then man created and fallen, could not be the object of Election so called, but the effect of it rather. Ephes. 1. 4, 5. I… him, that is, Christ as a Mediatour, Christ as God comes not under the act of his will. 2. Take notice of the order of our Election, you in him, he was first beloved. 3. According to this order of Election is the order of Gods benediction, Unica tantum est electio totius corporis Christi mystici. There are three great ends God aims at in his electing love, as may be proved out of that first of the Ephesians. 1. his own glory. 2. the glory of his Son. 3. the holinesse and happinesse of the Saints. Eligi à Christo nihil aliud est, quam ordinari vel ad gratiam, vel ad gloriam obtinendam per Christum, non ut Christus hoc ipso statuatur causa electionis sed salutis duntaxat …ive gratiae, …ive gloria Twiss. Animadvers. in Collat. Jun. propos. Armin. c. 6. sect. 5.
3. Man simply considered is the object of Predestination, in respect of the preordination of the end; but man corrupted, if we respect the ordination of the means which tend to that end; or man absolutely, in respect of the supreme or last end, not in respect of this, or that subordinate end.
4. The end of Election is two-fold: 1. near and immediate, eternal life. 2. fartherFinis electionis est patefactio divinae misericordiae in graetuita quorundam peccatorum salute. Wendelinus. Ephes. 1. 4. 2▪ Tim▪ 1. 7. & 2. 19. Vid. Daven. dissert. de Praedest. c. 2, 3, 4, 5, 6. off and ultimate, the glory of his Name, Ephes. 1. 3, 4, 5, 6.
5. The means to bring about these ends, Christs merits apprehended by faith.
Consider also the adjuncts of this Decree, the eternity, immutability, and certainty of it. There is a certain and determinate number of the Elect, which cannot be diminished, or augmented.
Christ prayed to his Father that the Faith of his Elect might not faile, Iohn 17. 16, 20. It is impossible they should be deceived, Mat. 24. 24.
The Papists think that the certainty of immutable Election begets in a man carnal security and prophannesse: but Peter thinks far otherwise, 2 Peter 1. 10.
God was not moved by any thing outwardly to choose us to eternal life, but it was onelyonly the meer will of God.
Some of the Papists say, God did choose man to eternal life upon the foresight of his good works, and his perseverance in them.
The Lutherans *A man is elected (say they) on foresight that such a man will beleeve and persevere in this, and if he do not so, he shall not be elected.say for faith foreseen, not because of any dignity in faith, but for Christ apprehended by it.
Object. If God should not predestinate for some thing in us, he is an accepter of persons, for all were alike, Iudas was no more opposite then Peter; why then should one be elected and not another?
Ans. 1. This makes the Doctrine of Election such a depth, that God loveth Iacob and hateth Esau; in the Angels, some are elected, and some fallen.
2. To accept of persons is then when we prefer one before another, and ought not to do so; now that God chooseth some, it is of his meer grace, for allLaudet misericordiam Dei qui liberatur, non culpet judicium qui punitur. August. Epist. 106. deserve eternal damnation. Vide Dav. Dissert. Praedest. p. 132, 133.
Obj. Predestination or Election is grounded on Gods foreknowledge, Rom. 8. 28, 29▪ 1 Pet. 1. 2. Ergo, say the Papists, God out of the foresight of mans good works, did elect him. And the Arminians say that God elected them out of the foresight of mens faith and perseverance; so Election and Predestination shall be grounded on the will of man.
Answ. The foreknowledge of God is, 1. Permissive, so he foresaw all mens sinnes, the fall of Angels, Adam. 2. Operative, so he foreknows all the good that is in men, by working it: God foresees to give men faith, and then they shall beleeve; perseverance, and then they shall hold out. There can be no difference till elective love make it: When God hath decreed to give grace, he foreknows that man which beleeves.
2. Predestination is not onelyonly an eternall act of Gods will, but of his understanding, Ephes. 1. 5. Act. 2. 23.
3. There is a twofold foreknowledge of God, 1. Generall, whereby he foreknew all things that ever were. 2. Special, a foreknowledge joyned with love and approbation, as 1 Pet. 1. 21. Mat. 7. …8.
Arguments against the Papists and Lutherans.
That which is the effect and fruit of Election, that cannot be a cause or condition, for then a thing should be a cause to it self. But these are effects, Ephes. 1. 4. It should be according to them, he hath chosen us because we were foreseen holy, Acts 13. 48. A man is not ordained to eternal life, because he beleeveth, but heSee Rom. 9. 16. and 11. 13. Nostri Theologi dicunt Deum primò deceruere alicui salutem deinde verò fidem, quia fidem statuunt medium ad salutem, & omnis ratio sobria confirmat intentionem finis priorem esse iutentione mediorum ad finem. Twissus contra Corvinum, cap. 8. object. 17. Sect. 1. v. plura ibid. Cum fideles dicuntur vocari in Scriptura, intelligendum idem, terminativè, non objectivè, hoc est, terminus in quo acquiescit & definit Dei vocati… ut in effecto, est fides qua aliquis constituitur fidelis, non autem objectum circa quod vocatio Dei versatur, ut aliquid praesuppositum. Camero in Collat. cum Tilen. de Grat▪ &c. beleeveth because he is ordained to eternal life, Acts 2. 27. and 13. 48. Rom. 8. 30. Secondly, then we should choose God, and not he us, contrary to that Ioh. 15. 19. Thirdly, Infants are elected, who cannot beleeve or do good works. This argument (saith Rivet, Disputat. 4. de causa electionis) although it be puerile by reason of the Subject, yet it is virile if we respect its weight; for the Adversaries cannot avoid it, without running into many absurdities, by denying that Infants are saved, against that of Matthew 18; and by affirming that some are saved which are not elected, against Rom. 11. Fourthly, If man were the cause of his own election, he had cause to glory in himself, election should not be of grace. See Master Bailyes Antidote against Arminians p. 26. to 46.
All the sonnes of Adam without exception are not elected; for election supposethVide Molinei Enodat. Gravis. Quaest. Tract. 77. de Praed. c. 2, 3, 4. a rejection. He that chooseth *Elegit qui è multis aliquos legit, The very word Election signifieth a separating and culling out of some from the rest, Iohn 15. 19. 2 Thess. 3. 2. Matth. 8. 11: Rom. 5. 19. Rev. 7. 9. & 13. 3. Heb. 2. 10. Multitude is not then a good mark of the Church.some, refuseth others. See Esay 41. 9. Iohn 13. 8. Whom God electeth he doth also glorifie, Rom. 8. 30. but all are not glorified 2 Thess. 1. 10. & 2. 13. Chosen out of the world, John 15. 19. therefore he chose not all in the world, but some.
2. Saving faith is a true effect of Gods election, peculiar to the elect, and common to all the Elect which live to be of age and discretion, but many are destitute of faith for ever: therefore they must needs be out of Gods election.
3. The Scripture saith expresly, that few were chosen▪ Matth. 20. 16, Rom. 11. 5, 7. Few saved, Luke 13. 23. The Elect considered apart by themselves, are a numberlesse number, and exceeding many; in comparison of the wicked, they are but few, even a handful, Mat. 7. 13, 14. & 22. 14. Luke 12. 3….
Though some of the places of Scripture may be expounded of the small number of Beleevers in the daies of our Saviour, yet some are more generally spoken, shewing plainly that onelyonly few do finde the way to life.
At this day, if the world were divided into thirty parts, nineteen of them doBr…rewoods Enquiries touching the diversitie of Languages and Religions. live in Infidelity, without the knowledge of the true God. The Mahometans possesse other six parts of the world. Amongst them which professe Christ, scarce one part of those five remaining do embrace the true religion: And many more do professe with the mouth, then do with the heart beleeve unto salvation.
The Arminians say there is an election axiomatical, not personal: they acknowledge that there is a choise of this or that particular means to bring men to salvation. God (say they) hath revealed but two waies to bring men to life, either by obedience to the Law, or by faith in Christ. But they deny that there is an election of this or that particular man. God hath set down with himself from all eternity, not onelyonly how many, but who shall lay hold on Christ to salvation, and who not, … Pet. 1. 10. speaks of an election personal, Rom. 9. 11, 12. of both elections, axiomatical and personal. See Iohn 10. 3▪ 2 Tim. 2. 19. Some hold that Gods election is so uncertain and changeable, as that the elect may become reprobates, and the reprobate elect. There is (say they) a constant and frequent intercourse of members between Christ and Satan, to day a member of Christ, to morrow a member of Satan. Rom. 8. 28. All things work together for their good, then nothing shall work for their greatest hurt, that is, their damnation. And ver. 30. he saith, Those whom he predestinated, he hath called, justified, glorified; not others, but those whom he hath predestinated, these he called and justified. Gods election is most firm, certain, and unchangeable, Iohn 6. 37. & 10. 28. Matth. 24. 24. By the Arminian Doctrine there can be no certainty of election, for they hold that absolute election onelyonly follows final perseverance in faith, and that faith may be totally lost, and faile finally. So much concerning Election.
In the Scriptures reprobate, and to reprobate are referred rather to the present conditions of wicked men, then Gods eternal ordination concerning them. But the decree of reprobation is exprest in such tearms as these, God is said not to have given them to Christ, not to shew mercy on some, not to have written the names of some in the Book of Life.
Reprobation is the purpose of God to leave the rest of men to themselves, that he may glorifie his justice in their eternal destruction. Est decretum aliquod quo destinavit alicui Deus damnationem. Twiss.Reprobatio est praedestinatio quorundam ad …ternam mortem, propter peccata infligendam; ad declarandam justiti…m divinam. Wendelinus Reprobavit Deus propter voluntatem, damnavit propter peccatum. Rom. 9. 22. Electio comple…a neminem spectat nisi morientem.
The Schoolmen and others distinguish between a negative, and positive or affirmative act of Reprobation. The negative act is called preterition, non-election, or a will of not giving life. The positive or affirmative act is called pre-damnation, or a will of damning the reprobate person; So there are two parts of election, viz the decree of giving grace, by which men are freed from sin by faith and repentance; 2. of rewarding their faith and repentance with eternal life
The word Reprobation is taken three waies, saith B. Davenant out of Iunius, 1. For preterition and damnation joyntly. 2. For the alone decree of damnation: so▪ to be reprobated, is to be appointed to eternal torments, 3. As it is opposed contradictorily to election, so it is taken for preterition onelyonly or non-election. Daven. Dissertat. de Praedestinat. c. 7.
The object of it are some sinful men, or the greatest part of sinful men, which are called vessels of wrath fitted for destruction, Rom. 9. 22. that there are more damned then saved, is proved, Matth. 20. 16. Matth. 7. 14.
The end of reprobation is the declaration of Gods justice in punishing of sin.
There is no cause of reprobation in the Reprobate, that they rather then others are passed by of God; that is wholly from the unsearchable depth of Gods good pleasure, but that damnation whereto they are adjudged, is for their own sins.
There are five dreadful consequences of reprobation or preterition,
1. Such whom God passeth by, he never calls, or not effectually; calling is according to purpose.
2. He deserts, leaves them to follow their own corrupt lusts.
3. Hardens them, Rom. 9.
4. They shall prove Apostates, 1 Tim. 2. 18.
5. They are liable to that dreadful sentence, Matth. 25. 41.
Obj. 1 Tim. 2. 4. Who will have all men to be saved.
Ans. That is, God would have some *Qui quosvi… homines vult servari. God doth no… will that simply every man should be saved, but all given to Christ, whom God doth call externally, them he doth seriously▪ invite to come unto him that they may be saved, and doth approve of their conversion, but doth not effectually move every particular man to beleeve. The Greek word here used answereth to Chaphets; the Hebrew word used by Samuel, 1 Sam. 15. 20. David, Psal. 51. 21. I…rem. 9. 24. Ezek. 33. 11. and signifies not onelyonly to will, but also to agree to a thing and to be pleased.of all sorts of men to be saved; so all men is taken, verse 1. Let prayers be made for all men, that is, all manner of men; he instanceth in one kinde, viz. Kings. All, is likewise here to be taken, not pro singulis generum, but pro gen…ribus singulorum. So Austin expounded this place above a thousand yeers since. All manner of men of all Nations and qualities. All, in this place doth not signifie universally, every man in every age and condition, but All opposed to the Jews onelyonly▪ all indefinitely, and that in the times of the new Testament, of which the Apostle speaketh.
Obj. 2 Pet. 3. 9▪ Not willing that any should perish, but that all should come to repen tance: therefore there is not an election of some, and reprobation of others.
Ans. He speaks there onelyonly of the Elect; and he would have none of them to perish. He speaks that for the comfort of the godly, and includes himself amongst them, long-suffering to us-ward: therefore he means those in the same condition with himself. He shews why God staies the execution of his wrath, because all his Elect are not gathered. See 1 Pet. 2. 8.Consectaries of Gods decree.
There is nothing doth more set out the glory, excellency, and sufficiency of God then his Decree. O the infinite depth of the wisdome of God, which hath fore-seen, decreed, and determined with himself, the innumerable things that ever did or shall come to passe. We should not search into the depths of his counsels, Deut. 29. 29. but in all things professe our dependance on him, and refer all to his decree, Psal. 37. 5.Psal. 115. 3. & 135. 6. Jam. 1. 14.
They are justly blamed that ascribe any thing to chance, fate, fortune, or good luck, as also such as are impatient under any crosse.
Admiring the methods of Gods eternal Counsel, and the execution of it for theConsectaries of Predestination, Eph. 1. 4. Praedestinatorum haeresis (inquit Sigebertus ad annum Christi 415.) hoc tempore coepit s…rpere: qui ideo Praedestinati vocantur, quia de Praedestinatione & divina gratia dispu…ntes asserebant, quod nec piè viventibus profit bonorum operum labor, si à Deo ad mortem Praedestinati fuerint, nec impiis obsit quod improbè vivant, si à Deo Praedestinati fuerint ad vitam. Quae assertio & bonos à bonis avocabat, & malos, ad mala provocabat. Camero Collat. cum Tileno. salvation of our souls, will be a great part of our work in heaven▪
That is a desperate inference: If I be predestinated, I shall be saved, * though I neglect and scoff at sanctity. God hath predestinated the means as well as the end; he hath decreed us to be holy as well as happy, 2 Pet. 1. 3. Ephes. 1. 4. Christ laid down his life not onelyonly to save us from the guilt of our sins, but to sanctifie us, Tit. 2. 14. The Spirit of God is a Spirit of sanctification, 2 Thess. 2. 13. In good things the Devil strives to sever the means from the end; in evil, the end from the means. We must not reason whether we be predestinated, but use the means, prove our Election by our calling, we should judge of our predestination, not so much descendendo, by prying into Gods secret Counsel, as ascendendo, by searching our own hearts. It was good counsel that Cardinal Poole gave to one who asked him how he might most profitably reade the Epistle to the Romans. He advised him first to reade the twelfth chapter to the end, and then the beginning of the Epistle to the twelfth chapter. Because in the twelfth chapter the Apostle falls on matter of duty and sanctification, which is the onelyonly way to attain to the knowledge of those great mysteries handled in the beginning of Predestination.
Take heed of abusing this Doctrine.Consectaries of Gods electi…n and reprobation. Austin and some others which have written largely of election, write sparingly of reprobation, because there appears more seeming offensive harshnesse in the Doctrine of reprobation, then in that of election: the first being known gives light to the other.
1. Quarrel not with Gods justice, because he hath determined not to give grace to some, Rom. 9. 14. That any are saved it is from Gods mercy, there can be no injustice in refusing, when it is the meer mercy of God to take any: as if of many Traitors the King spare some, and hang up the rest: neither have the Elect a just cause to glory, nor the reprobate to complain; since undeserved grace is shewed to the one, due punishment inflicted on the other. It bewraies no more want of mercy in God, that he takes but such, then it did want of power, because he made not many worlds, since the exercising of one and the other, is determined by his wisdome.
It were unjust (say the Polonian Churches in their Catechisme) to punish any one because he hath not done that which by no means he could do. But when God punisheth the wicked and those that are refractory to his word, what doth he do else but punish those which do not do that which they cannot do? See more there, cap. 10. of the same branne.
2. This may comfort the people of God, who may be certain of their electionThis Doctrine of absolute election is very comfortable and useful, Eph. 1. 5, 6, 11 The Apostle there inculcates it three times in one Chapter, Rom. 8. 33. It is absolute as it opposeth cause or condition in us, not as it opposeth means. Licet electio non sit conditionata, tamen per electionem constituit Deus ut salus non Contingeret adultis nisi sub conditione fidei. Twissus contra Corvin. and salvation, Rom. 8. 38. 39. Paul had not this by immediate revelation, because he concludeth upon such arguments as are general to all the godly, see 1 Ioh. 3. 14. Certainty of mans election and salvation is not such as we have of arts and sciences, yet the truths of God are more to be adhered unto then any humane principle.
3. Nor is it such as we have of doctrinal truths, we are not so perswaded of Gods favour in particular to us, as that there is a God, and that there is Jesus Christ, because the dogmatical truth is contained in the Scripture, the other is but a practical conclusion drawn from the General. 3. It is not such an assurance as expelleth all doubting and wavering, Mar. 9. 24. yet doubting is a sin, and we are to bewaile it: but the Papists teach doubting, and praise it under the name of humility, and say it keeps us from presumption. They say we can have but a conjectural and wavering knowledge of our salvation; justly therefore did Luther terme the Romish Doctrine concerning uncertainty of salvation, Non Doctrinam fidei sed diffidentiae, no Doctrine of faith but distrust.
4. It is not such as presumption and carnal security, excluding all use of the means, work out your salvation with fear; those which have been most perswadedIt is the duty of Christians to make their Election sure by their calling, 2 Peter 1. 10. Make it your main study: there is the adverb of correction rather: you would rather look after other matters, but study this most. 1 The Apostles exhortation shews it is a thing possible. 2. It is necessary, of great concernment, use all diligence. 3 It is profitable, Such shall never fall utterly, an entrance shall be ministred unto them abundantly into the everlasting Kingdome of our Lord and Saviour Iesus Christ. of Gods love to them, have been most active for him: the love of Christ constraineth us.
5. It is more then probable, conjectural, or moral.
6. It is not of our own conscience and Spirit onelyonly, but inabled by the Spirit of God thus to conclude and determine, Rom. 8. The Spirit witnesseth with our Spirit.
Those that finde this in themselves should feed upon this eternal comfort, it is absolute, eternal, immutable, nothing shall oppose it, who shall lay any thing to the Elect? It is full of love and grace. We may make our election sure by our calling, Rom. 8. 29, 30. and our effectual calling by two things: 1. By a new light. 2. A new life. 2 Cor. 4. 5. 1 Pet. 2. 9. Iohn 12. 36. Ephes. 5. 8. We have a new knowledge wrought in us of our selves, we see our misery by sin, and our inability to help our selves, Rom. 2. 23. 2. Of God, God in Jesus Christ is discovered to us, 2 Pet. 1. 3. We see our need of Christ, and know him to be a mediatour, who must reconcile God and us. 3. A new life is wrought in us, Ephes. 2. 1. We now die to sin, and live to God, 1. By faith, Rev. 17. 4. These three are put together, faithful, chosen and called. 2. By new obedience.
1. It is every mans duty to give diligence to make his election sure, both for the glory of God and the comfort of his soul, but in Gods way, and according to his Ordinance, first Calling, then Election.
2. When he hath used his utmost diligence, if he cannot make it sure, it is his misery not his sin.
3. When the Spirit of God reveals to a man either the truth of his own graces, or else Gods eternall love to him, then a man is bound to beleeve it. It is 1. A certain assurance. 2. Secret, Rev. 2. 17. 3. Exceeding sweet, rejoyce in that your names are written in the Book of life. 4. It is an imperfect assurance, the assurance of faith not of sight, it may be eclipsed.