The Glory of Free Grace Displayed, Chapter 2
CHAP. II.
In what reſpects the Grace of God is diſplayed. Grace to Man in innocency only hinted. Electing Grace the firſt inſtance, this Grace explained, confirmed and IMPROVED.
IN ſhewing how, it hath pleaſed the Lord to make a Glorious diſplay of his Grace, I ſhall not ſpeak all, that may be ſaid, nor inſiſt on every particular, which thoſe would, that deſign large treatiſes, but reſolving to be ſhort, I will confine my ſelf to ſuch things as do in a more eſpecial manner, ſet forth, and illuſtrate the Glory of this Grace.
I might inſiſt on that great inſtance of Grace, which, according to the eternal counſel of God, was given us all in Adam, in that we were created after Gods own Image, in Knowledge, Righteouſneſs and true Holineſs, at which time Righteouſneſs was not only concreated with us, but created as that which was connatural unto us, whereby, Man was capable without the help ofany ſuperadded grace, ſupernatural to that ſtate of integrity and perfection, to render the required obedience, that was neceſſary to the obtaining a further happineſs, when man was alſo made the Lord and Sovereign of this lower creation, having received a right to all the Glory of this world, in that there was but the propriety unto and uſe of one only tree denyed him. This is an admirable inſtance of Free-Grace, in that man was in his firſt-make, ſo noble a creature, much above the brutes and all other inferior animals, and but little lower than the Holy Angels themſelves. But I muſt paſs this by and begin with Gods Electing-Grace. (viz.) That the Great God our Abſolute Sovereign, who might have exalted the Glory of his Dominion in deſtroying us, aſſoon as he had made us, or, who as a moſt Juſt and Righteous Judge, might have ſatified himſelf in determining to inflict everlaſting wrath, on all the Children of Men for their ſin in Adam. That this Lord, ſhould from all Eternity purpoſe, and unalterably determine to glorifie the riches of his Grace, Mercy and Bounty in the actual redemption, compleat Juſtification, Sanctification, and Glory of ſome, is of Grace*My deſign being to explicate the Glory of Free-Grace. I have added to the deſcription of God's Electing Love ſomewhat concerning his Overflowing Goodneſs even unto all.. But that he ſhould alſo reſolve to exalt his patience, forbearance, and long-ſuffering in all, is moreover marvelouſly aſtoniſhing.
About which conſider,
1. God from all eternity determined to ſend the Lord Jeſus Chriſt into the World, purpoſing within himſelf, that whoſoever did believe ſhould not periſh but have everlaſting life. This is proved eaſily in that nothing is done in time, but what was from eternity determined to be done, Chriſt Jeſus then, in time coming into the world, in a way agreable to the Will of the Father, being the Gift of the Father, John 3.16. Delivered by the determinate counſel, and fore-knowledge of God, Acts 2.28. yea, and this Lord Jeſus ſending the Miniſters into the World to preach to every creature, that whoſoever believeth ſhould be ſaved, Mark 16.15,16. 'Tis moſt certain that God from everlaſting did determine to ſend the Lord Jeſus Chriſt into the World, that whoever believed might not periſh but obtain eternal life. Yea,
2. God did determine, and fore-ordain, that much patience and long-ſuffering ſhould be exerciſed towards all, yea, even towards ſuch, who, by going on obſtinately in their ſins, diſcover themſelves to be the veſſels of wrath, and a People prepared for deſtruction, for this, we ſee confirmed in the execution of the decree, Rom. 9.23. Oh the wonderful inſtances of Free-Grace vouchſafed theworſt of men, and how do the thoughts of abuſed grace add to the horrour of the damned! that they rejected ſo many a gracious invitation, and that their deſtruction is only of themſelves.
3. As God from everlaſting determined the ſalvation of all the Children of faln man, on their ſincere faith and ſound repentance, yea, and to bear long with the worſt of ſinners, even ſo, ſuch was the ſuperabundance of his infinitely free love, as to purpoſe the actual giving unto ſome ſincere faith and ſound repentance, that ſo, they might be ſaved.
God would not, that All ſhould periſh, and therefore although the wickedneſs of all was great, yet, the Lord determined to extend his infinite grace to ſome, that they might, by receiving faith from God, and all thoſe other graces, which are the merits and purchaſe of Chriſts blood, &c. and the work of Chriſt's Spirit, be eternally ſaved.
The eternal purpoſe of giving this ſuperabundant grace is called Election; about which obſerve theſe following particulars.
1. God hath Elected ſome to life everlaſting. This is acknowledged by the Remonſtrants, who have corrupted this doctrine in part, and ſhall be proved in the confirmation of the following particulars
2. The Election, or foreknowledge of God is of a certain ſelect number of particular perſons, known unto the Lord from all eternity: whom he foreknew, thoſe he predeſtinated, Rom. 8.29. The Lord knoweth, who are his, 2 Tim. 2.19. and calleth them by name, John 10.3. Jacob have I loved: Rom. 9.13. Before I formed thee in the belly, I knew thee, and ordained thee a prophet to the nations, Jer. 1.5. Jeremiah in particular was from eternity known unto the Lord, viz. The great God from everlaſting foreknew, and predeſtinated this, (and conſequently every other) particular elect perſon to their work here, and glory hereafter.
3. Election being an act of the Divine will, an immanent, and an eternal act 'tis moſt free, we cannot ſuppoſe any thing to precede what is eternal, God's election therefore is according to the good pleaſure of his will, Epheſ. 1.5. The elect being predeſtinated, or fore-ordained, according to the purpoſe of him, who worketh all things, after the counſel of his will, Epheſ. 1.11. For, the myſtery of Gods will, which is made known unto us, is according to his, good pleaſure, which he hath purpoſed in himſelf ver. 9. 'Twas not the foreſight of Faith, and good works, that moved God to elect any, the principal cauſe of election being the will of God, the eternal purpoſe of God.
4. The ſelect Number of particular perſons, who were from eternity moſt freely fore-ordained to be ſaved, are ordained to Salvation, in and through the Lord Jeſus Chriſt. According as he hath choſen us in Chriſt, before the Foundation of the world, having predeſtinated us unto the Adoption of Children by Jeſus Chriſt, Eph. 1.4,5. Yea, God hath appointed us to Obtain Salvation by our Lord Jeſus Chriſt. 1 Theſ. 5.9.
5. The unalterable determination, and purpoſe of God, is, that ſuch as are ordained to be ſaved through Chriſt, be regenerated and renewed in their minds by the powerful working of the holy Spirit. According as he hath choſen us in him, that we ſhould be Holy and without blame before him in love. Epheſ. 1.4. For, whom he did foreknow he did predeſtinate to be conformed to the Image of his Son, Rom. 8.29. whence tis ſaid, that we are created in Jeſus Chriſt unto good works, in which, God hath fore-ordained, that we ſhould walk, Epheſ. 2.10. For God hath choſen you unto Salvation through the Sanctification of the Spirit, 2 Theſſal. 2.13. 1 Pet. 1.2.
The Improvement followeth.
1. That the Lord left not the whole lumpof mankind to periſh in eternal miſery but reſolved the Salvation of ſome, is fully of grace.
2. That the Moſt High condeſcendeth ſo infinitely, as to regard the Low eſtate of faln man, affording ſuitable helps for the effectual engageing ſome to lay hold on eternal life is of grace; The Lord gives Grace and Glory, and every good thing to a Select Number, which is the ture reaſon why any are ſaved. But that which is ſurprizing is this.
3. That the Worſt of men, who appear to be veſſels of wrath, have been endured with much long-ſuffering: Surely 'tis not the Decree, that hath any ſuch cauſality in it, as doth effect mans ſin,aDeteſtanda & abominanda opinio eſt, quae Deum cujuſquam malae voluntatis, aut malae actionis credit Authorem; cujus praedeſtinatio nunquam extra bonitatem, nunquam extra juſtitiam. Adulteria—non inſtruere novit ſancta Divinitas; ſed damnare: nec diſponere; ſed punire. Aug. reſp. ad art. ſibi impoſ. art. l. 10. Poſſet enim peccatum aliquod ex praedeſtinatione Dei eſſe: Si poſſet aliquis hominum juſtè peccare: Nullus autem hominum juſtè peccat, quamvis eum Deus juſtè peccare permittat. Fulgent. ad Mon. de praed. lib. 1. Decreta nil ponunt in eſſe; Man's ſin is from himſelf, and his deſtruction is but the product of his own obſtinacy, and rebellion. Oh the many exhortations, ſincere calls, preſſing and Patheticalinvitations, that are given all to return unto God, that they may live; and how doth the Lord wait to be gracious, exerciſing the greateſt patience in bearing the affronts of vile ſinners ſo long!
4. It muſt be duly remembred,bEgo hoc dico quod dixi quia quicquid Deusagit, miſerecorditer, juſte, ſanctèque facit.—non poteſt tantum juſtus dici Deus aut ſolùm miſericors: ſed Juſtus et miſericors. Sic legimus, ſic credimus. Auguſt. Reſp. ad calumn. Pelagianor. That the Lord in exalting Free-Grace, regards the glory of his other moſt excellent attributes, viz. his Holineſs and Righteouſneſs, and in both, his Infinite Wiſdom. I'le only hint, in this place, ſomewhat concerning the glorification of Free-Grace, in a way conſiſtent with his Holineſs. Although the Lord hath wonderfully diſcovered himſelf to be the Lord God, Gracious, and Merciful, Long-ſuffering, ſlow to anger and abundant in goodneſs, yet, ſtill the Lord is holy, yea, he is the Holy, Holy, Holy, Lord God of Hoſts, ſhewing himſelf to be ſo, by his love to holineſs in the creature; and by his abhorrence unto ſin, that is moſt contrary thereunto; and accordingly as the determination is to ſave ſome, it is further (as hath been prov'd,) through the ſanctification of the Spirit: Oh then, let none preſume to ſay, If they are elected, they ſhall be ſaved, though they remain wallowing in their ſin! No, No, Reader, this is not ſo, for without holineſs no ſeeing the face of God, 1 Heb. 12.14. Out of Chriſt no Salvation, and to remain Unſanctified, Unholy, and in ſin, is to be out of Chriſt: give therefore all dilligence to make thy election ſure, by being ſavingly Called, to the Leading a new (which is an holy) life. But of this more Hereafter.