Abridgment of the Whole Body of Divinity, Corollary
A Corolary,A Cororaly. or the advantage, over-plus, or last conclusion.
GOd in thus saving the elect, doth clearly set forth his Justice and his mercy.
His Justice appeareth in, that he punisheth the sins of the elect in his Sons own person.
His merciemercy appeareth, in that he pardoneth their sins for the merits of his Son, Ephes. 1. 18, 19, 20. and 3. 18. 19.
These things the Lord hath thus decreed, and in his good time he will accomplish them, to the glorious praise of his name, Pro. 16. 4. The Lord hath made all things for himself; yea, even the wicked for the day of evil.
Of the Decree of Reprobation.The Decree of Reprobation.
The decree of Reprobation is that part of predestination, by which God, according to the most free, and just purpose of his will, hath determined to reject some to eternal destruction and misery, and that for the praise of his Justice, Rom. 9. 21. 1 Pet. 2. 8. Jude 4. 1 Thes. 5. 9.
In the Scriptures, Cain and Abel, Ishmael and Isaac, Esau and Jacob are propounded to us as Types of mankinde partly elected, partly rejected.
The decree of damnation is not here absolutely set down, as that we should think that any man is condemned by the meer, and alone will of God, without any causes inherent in themselves.
The decree of God is secret, it doth arise onelyonly from the good pleasure of God. It is unsearchable and adored by the Angels. It is not known, but by that which followeth it, namely by the effects therof.
Of the execution of the Decree of Reprobation.
The beginning and the foundation of the execution of this decree of reprobation is the fall of Adam.The execution of this Decree.
He by his fall made himself, and his posterity subject, both to sin and damnation, Rom. 5. 12, 13. Rom. 6. 23. and 11. 32.
God so hath decreed to condemn some, as that notwithstanding all the fault and desert of condemnation remaineth in themselves, for they fall into sin, and God hateth them for their sins.
This hatred which God hath to man cometh by Adams fall; And it is neither an antecedent, nor a cause of Gods decree, but it follows the decree as a consequent.
Reprobates are some of them called, by an uneffectual calling, and some of them are not called at all.
In those that are called by an uneffectual calling Gods decree of reprobation hath three degrees in its execution.There are three Degrees of the execution of Gods Decree of reprobation.
1. An acknowledgement of Gods calling.
2. A falling away again.1. Degree of the execution of the Decree of reprobation is the acknowledgement of Gods calling.
3. Condemnation.
1. The acknowledgment of Gods calling is, when Reprobates do for a time subject themselves to the calling of God, which calling is workt by the preaching of the word, Matth. 22. 14.
There are of the acknowledgement of Gods calling five degrees.
1. An enlightning of their mindes, whereby they are instructed of the holy Ghost, that they may understand and know the word, Heb 6. 4. 2 Pet 2. 20.
2. The second degree of the acknowledgement of Gods calling, is a certain kinde of penitency, by this penitency the reprobate do acknowledge their sins, as did the Children of Israel, Deut. 1. 41.
And are pricked with a feeling of Gods wrath for sin, as was Cain, Gen. 4. 13.
And they are grieved for the punishment of sin, as was Ahab, 1 Kings 21. 27.
And do confess their sin, as did Judas, Matth. 27. 3.
And do acknowledge God to be just in punishing of sin, Num. 23▪ 10
And do desire to be saved, as Baalam, Numb. 23. 10.
And do in their misery and afflictions promise repentance, saying, we will sin no more, Psal. 78. 32, 33, 34, 35.
3. Degree of the acknowledgement of Gods calling is:
1. A Temporary Faith, for a reprobate is content with a general Faith, he doth confusedly believe the promises made in Christ, but he doth never apply the promises of God to himself; Nay, he hath no purpose to desire, or endeavour to apply the same; he hath no wrestling, or striving against security, carelesness, or distrust, he believeth that some shall be saved, but not particularly that he himself shall be saved, Jam. 2. 29. Matt. 13. 20, 21. Joh. 2. 23, 24.
4. The fourth Degree of the acknowledgement of Gods calling is:
A tasting of heavenly gifts, as of 1. Justification, 2. Of sanctification, 3. Of the powers, and virtues of the world to come.
This tasting of heavenly gifts is a sense in their hearts, by which they do feel and perceive the excellency of Gods benefits, but they do not enjoy the same; For they do not feed on these banckets, nor are they nourish'd by them, but they do onelyonly taste of them, Heb. 6. 4, 5.
5. The fifth Degree of the acknowledgement of Gods calling is:
1. An outward holiness of life for a time, under this is comprehended a zeal in the profession of Religion, 2. A reverence and fear towards God, 3. An amendment of life in many things, as it was in Herod, Mark. 6. 20. and in Simon Magus, Acts 3. 13.
2.2. Degree of the execution of the decree of reprobation is a falling away after calling. Degree of the execution of the decree of reprobation in those that are called by an uneffectual calling is:
A falling away again after calling, this cometh to pass after this manner. 1. The reprobate is deceived by some sin. 2. His heart is hardened by the same sin. 3. His heart being hardened becometh wicked, and perverse. 4. Upon this followeth unbelief, so that he will not consent unto Gods word, though he heareth it, & knoweth it. 5. There doth immediatly upon this unbelief follow an Apostasie, or a falling away from Faith in Christ, Heb. 3. 12. 13. 1 Tim. 1. 19.
Apostasie is sometimes a sin against the holy Ghost; The sin against the holy Ghost is so called, because it is done contrary to the illumination of the holy Ghost: It is a set, and a stubborn, obstinate malice done knowingly, against God and against Christ, and that after illumination, or enlightning by the holy Spirit, Heb. 10. 29. It is a general, or totall defection, and Apostasie from God, after enlightning by the holy Spirit, out of meer stubborness, and malice of heart, Heb. 10. 29. and 6. 5, 6.
It is hard to know when a man committeth this sin, 1. because the root of it, which is malice, lurketh secretly in the heart, and therefore it cannot be easily discerned. This sin is not found in all the reprobates, because many of them die before they are enlightned by the holy Spirit of God.
Those that commit this sin do never repent, and therefore can never receive pardon.
The elect cannot commit this sin, therefore those, who do feel in themselves a sure Testimony of their election need never dispair.
After Apostasie followeth pollution, which is the very fulness of all iniquity, and it is altogether contrary to sanctification, Gen. 15 16.
He doth not Apostatise, nor sin against the holy Ghost▪ that in time of persecution doth either rashly, or for fear deny Christ, for Peter thus for fear did deny Christ, Matth. 29. 73, 74, 75.
He that doth ignorantly persecute the Church as did Paul, doth not sin this sin, 1 Tim 1 13. And as did the Jews, Act. 3. 17. and 2. 37.
3.3. Degree or the execution of the decree of reprobation is damnation. The third degree of the execution of the d…cree of reprobation in those that are called by an uneffectual calling is:
Damnation, by which they are delivered up to eternal punishment. The execution of damnation beginneth in death, and is finish'd in the last judgement, Luke 16. 22, 23.
The execution of the decree of reprobation in those which are not called▪ is this:The exec…n of this decree, in those that are not called, & the state of reprobates whilest they live.
1. They have by nature ignorance and vanity of minde, Eph. 4. 18. 2. Hardness of heart followeth this, by which they do become void of all sorrow for their sins, Ephes. 4. 18. 3. There doth follow this hardness of heart a reprobate sense, that is, an extinguishing of the natural light of reason, or of the judgment of good & evil. And 4. when the heart doth cease to sorrow for sin, there doth follow a committing of sin with greediness, Eph. 4. 19. 5. Upon this followeth pollution, which is the fulness of sin. And then 6. a just reward is given to all these, viz. fearfull condemnation, Eph. 4. 18. Rom. 1. 28.
The estate and condition of reprobates when they are dead, is this
1.Their estate when they are dead. Their bodies being dead lie in the earth.
2 Their Souls are tormented in hell, Luk. 16. 25 1 Pet. 3 19. 2 Pet. 2. 4.
And in the last judgement their bodies and Souls being united shall be cast into the most fearfull, and terrible fire of Hell, Matth 25. 41.
Reprobates when they die do become sensless, and astonish'd like unto a stone, as did Nabal, 1 Sam. 25. 37, 38.
Or else they are overwhelmed with a terrible horrour of conscience, and with a despairing of their salvation, as if they were overturn'd and swallowed up, as with a gulf of the Sea, as Judas, Matth. 27. 5.
Their condemnation is this:
At the sound of the last Trumpet they that are alive shall be smitten with horrour, and with fear,Their condemnation. and they shall be changed in a moment, and those of them that are dead shall rise again, and their bodies shall then be made immortal, and cast into eternal torments, Matth. 25. 41. Joh. 5. 29. 1 Thes. 4. 16. 17.
Christ will pass this sentence of go ye cursed upon them, and this being by him pronounced against them, immediatly everlasting death shall follow.
The manner of which is this:The manner of it.
1. They shall be separated from the glory, and presence of God, 2 Thes. 1 9.
2. They shall be punish'd with eternal confusion, and with bitter reproaches▪ For, all their secret wickedness and sins shall be revealed, 2 Thes. 1. 9. Isai. 66. 24.
3. Their fellowship shall be with the Devil, and his Angels for ever, Matth. 25. 41.
4. Their bodies and Souls shall be tormented with horrour, and exceeding great anguish, through the sense and feeling of Gods wrath, which shall be poured out upon them for ever, Isai 66▪ 24.
And by reason of their great tortures, their punishment is called Hell: fire, a worm, weeping, and gnashing of teeth, and outer darkness. Rev. 21. 8. Matth 13. 42. Isai 66. 24.
A Corolary,A Corolary. or the advantage, over-plus, or last Conclusion.
IN this, which hath been spoken concerning reprobation, the Justice of God in punishing sin doth appear.
And from it ariseth Gods glory, which is the end of punishment.
For this cause also every good Christian must in all things propound Gods glory, as the end of all his actions, Rom. 9. 14, 15, 16, 17. 1 Cor. 10. 31.
The Application of Predestination.
How to discern, and judge of our own predestination.
Rules:
1.Rule. All the elect in Gods good time are assured, and sure of their election in Christ to eternal life, Rom. 9. 14, 16. John 15. 5, 18, 19. 1 Cor. 2. 12. 2 Cor. 13. 5.
2.Rule▪ The elect do come to the knowledge of their election by the effects of their election.
1. The effects of election are the Testimony of Gods Spirit, Rom. 8. 10.
2 The works of sanctification, 2 Pet. 1. 5. to the 10.
3. If any doubt of this Testimony,Rule▪ it may be known whether it doth come from the Spirit of God, or from her own carnal presumption, thus:
1. By a full perswasion which they shall finde in themselves, for the holy Ghost will not onelyonly say it, but perswade them that they are Gods children.
And the flesh can in no wise do this.
2 By the manner of this perswasion, the holy Ghost doth not perswade men that they are elect by reasons drawn from their own works, or worthiness, but by reasons drawn from the free grace, love, and favour of God. And this perswasion doth exceedingly differ from that which Satan useth.
3. By the effects of this Testimony, or perswasion; For
If this perswasion cometh from the holy Ghost, it is lively and stirring. But if it doth arise from carnal presumption, it is a dead and liveless perswasion.
For all such as are truely perswaded that they are elected, and adopted Children of God, will love God, and trust in God, and call upon God with their whole heart.
4.Rule. If the Testimony of Gods Spirit be not so powerfull in the elect, then they may judge of their election by their sanctification, which is an effect of the holy Ghost, even as we may judge by heat, that there is a fire, though we see no flame.
5.Rule▪ We may know whether we be predestinate, or elect, or no, by these notable effects of sanctification.
1. By feeling our wants, and by bewailing, in the bitterness of our hearts, our offending of God by our sins.
2. By our continual striving against the flesh, by our resisting and hating the godly motions thereof, and if with grief we do think them burthenous and troublesom.
3. By an earnest and fervent desire of the grace of God, and of the merit of Christ, that thereby we may obtain eternal life.
4. By a true esteem of it when we have obtained it, even as a most precious Jewel, Phil. 3. 8.
5. By our love to Christians, to Ministers, to Brethren, and by our readiness to lay down our lives for them, and with them if need so require, Matth. 10. 42 1 Joh. 3 16.
6. By our earnest and fervent calling upon God, and that with hearty tears, in the sensible perceiving of those sins which we commit to his dishonour, and therefore may have just cause to think he may be displeased with them.
7. By a desire and love to the coming of Christ, and to the day of judgement, that there may be an end of the days of sin, 1 Joh. 4. 17.
8. By our flying all occasions of sin, and endeavour seriously to come to newness of life.
9. By our perseverance in such good actions and endeavours, and in such good thoughts as these, even to the last gasp of our lives.
Luther saith,Luthers saying. he that will serve God must believe that which cannot be seen, and hope for that which is deferred, and love God even then when he sheweth himself an enemy, and thus he must remain to the end.
6.Rule. If so be that the godly finde all these notable effects of the spirit feeble in them, and their Faith weak and faint, yet they must not doubt of their election; but they must know that God doth thus try them, and therefore they must not be dismayed: for a weak Faith is sufficient to engraf them into Christ.
7.Rule. He that as yet feeleth none of these effects in his heart, must not upon this conclude himself to be reprobate, but he must endeavour by the reading of the word of God, and by the use of the Sacraments, and chiefly by fervent and earnest prayer to come to an inward sense of the power of Christ drawing him to himself by his Spirit, and thus to come to an assurance of his redemption by Christs death and passion.
8.Rule. No man can certainly say of himself, or of any other that he is reprobate, for God doth oftentimes prefer those to be in his Kingdom, which in the sight of men seem to be most estranged from his favour; and above them also which in outward appearance, and in the judgement of men are the Children of the Kingdom; Thus were the Publicanes and Harlots, preferred before the Pharisees by Christ, Matth. 21. 31.
And many a man is called even at the eleventh hour. Matth. 20. 6.
A notable example of this we have in the Thief upon the Cross; Luke 23. 40, 43.
The uses of this Doctrine for instruction be these:The uses of this Doctrine.
1. There is no justification by works, nor any works of ours that are Meritorious.
For election is by the grace of God, and therefore justification also.
In the work of Salvation, grace challengeth all to it self, Rom. 11. 5. 2 Tim. 1. 9. Phil. 1. 29. Rom. 3. 24. Tit. 3. 5. Ezek. 36. 27. Rom. 6. 23.
2. Hence we learn that judicial Astrology, or the foretelling of what men will be by the casting of their Nativities is false: For this doth determine such and such men shall be like in life and conversation, whom God in his predestination hath made unlike; As for example, Jacob and Esau were born of the same parents, and almost in the same moment of time, and yet they were most unlike in disposition, and had divers events
The like we may see in all Twins born at the same time.
3. Hence we learn that God is most wise, omnipotent, just, and mercifull, Rom. 11. 33. Eph. 1. 5.
Here we are advised, 1. to fight against all doubtings & distrust of our Salvation, because it doth not depend upon our works, but upon Gods grace Luke 10. 20. Rom. 8. 33.
2. To humble our Souls under the mighty hand of God, because we are in his hand, even as clay in the hand of the Potter, Rom. 9. 20. 21.
3. To give all the glorie to God, as to whom alone it is due, 2 Thes. 2. 13.
4. To bear crosses, or afflictions patiently, Rom. 8. 29. And that because by this means we are conformed to Christ, and made like unto him, Phil. 3. 10
5. To do good works, and that because God hath created us in Christ Jesus unto this purpose, Eph. 2. 10.
To whom with the Son and holy Spirit be all glory, honour & praise, now and ever, Amen.
The end of the sum of Divinity.The … of th… doc…
FINIS.
End of the text · William Perkins, Abridgment of the Whole Body of Divinity (1654)