wrath and to make his power knowne he suffered with much long suffering the vessells of wrath prepared to destruction And to make knowne the riches of his glory towards the vessels of mercy which he hath prepared unto glory 1. Thess. 5. 9. God hath not appointed us to wrath but to obtaine mercy 4. It is called destination because it is a certaine determination of the order of meanes unto the end But because God had determined this order with himselfe before any actuall existence of things therefore it is not simply called destination but predestination 5. It is called a decree because it containes a definite sentence to be executed by certaine counsell In the same sence also it is called a purpose and counsell because it propounds an end to be attained unto as it were with an advised deliberation 6. Hence predestination hath greatest wisdome freedome firmenesse and immutability joyned with it because these are found in all the decrees of God 7. Therefore the reason of Predestination is unmoveable and indissoluble 2 Tim. 2. 19. The foundation of God standeth sure having this seale The Lord knoweth who are his And under that respect the number of the predestinated not only the formall number or number numbering as they speake that is how many men at length shall be saved and how many not but also the materiall number or number numbred that is who those severall men are is certaine with God not only by certainty of foreknowledge but also by certainty of order of meanes Luc. 10. 20. Rejoyce that your names are written in the Heavens 8. For Predestination doth not necessarily presuppose either its limit or object as existing but it maketh it to exist so that by force of predestination it is ordered that it should be 1 Pet. 1. 20. Of Christ foreknowne before the foundations of the world were laid 9. Hence also it depends upon no cause reason or outward condition but it doth purely proceed from the will of him that predestinateth Mat. 11. 26. Even so Father because it pleased thee Rom. 9. 16. 18. It is not of him that willeth nor of him that runneth but of God that sheweth mercy he hath mercy on whom he will and whom he will he hardeneth 10. Hence it is neither necessary nor agreeable to the Scriptures either to appoint any fore required quality in man as it were the formall object of Predestination or so to assigne any certaine condition of man that the rest should be excluded for it is sufficient to understand that men are the object of this decree so that the difference of the decree doth not depend upon man butthat differēce which is found in men doth follow upon the decree 11. In order of intention there is no fore-knowledge fore-required or ought to be presupposed unto the decree of Predestination besides that simple intelligence which is of all possible things because it depends not upon any reason or eternall condition but doth purely proceed from the will of him that doth predestinate Eph. 1. 5. 9. He hath predestinated us according to the good pleasure of his owne will According to his free good will which he had purposed in himselfe 12. It is properly an act of Gods Will whereby it is exercised about a certaine object which it determines to bring to a certaine end by certaine meanes Eph. 1. 11. We were chosen when we were predestinated according to the purpose of him that worketh all things according to the pleasure of his own will 13. This decree as it doth exist in the mind of God presupposing an act of the will is called fore knowledge whence it comes to passe that fore-knowledge signifies as much sometime as Predestination but lesse properly Romans 11. 2. Hee hath not cast away his people whom hee fore-knew 14. There is only one act of will in God properly because all things in him are together and nothing before or after and so there is only one decree about the end and meanes but after our manner of conceiving God in order of intention doth will the end before the meanes Rom. 8. 30. Whom he hath predestinated those he called although in order of execution he willeth the meanes first before their direction to the end 2 Thess. 2. 13. He hath chosen us to salvation through sanctification and faith 15. Some things are the meanes and the end and the causes also of other meanes Iohn 6. 37. Whatsoever the Father giveth me shall come to me and him that commeth to me I will in no wise cast away yet they are not causes of the act it selfe of Predestination nor of all the effects of it 16. There are some meanes which of their own nature are ordered to the end of Predestination of which sort are all those things which pertaine to the grace revealed in the Gospell but other things in a certaine outward respect are subjected to this order such as are naturall good or evill things which above or beyond their nature through the over-ruling direction of grace doe worke together to our salvation 17. Of Predestination there are two kindes Election and Reprobation 18. Election is the predestination of some certaine men that the glorious grace of God may be manifested in them Eph. 1. 4. 5. 6. He hath chosen us he hath predestinated us to the praise of his glorious grace 19. Election is an act of the will which in God is only one and simple yet after our manner of conceiving it sets forth by Synecdoche by divers acts 20. The first act of election then is to will the glory of his grace in the salvation of some men 2 Thessa. 2. 13. God hath chosed us from the beginning unto salvation 21. The second act is to appoint some certaine men who shal be made partakers of this salvation 2. Tim. 2. 19. The Lord knoweth who are his 22. But the proper reason of election is in this second act which act containes these three things in the conceaving of it 1. Love Rom. 9. 13. 2. Love with respect to a supernaturall and chiefe good Ier. 31. 3. Eph. 5. 25. 3. Love with a separating from others in which comparative manner there is contained a certaine virtuall intention of love Rom. 9. 13. Iohn 17. 6. 1. Cor. 1. 27. 28. 23. The third act of election is a purpose or intention of preparing and directing those meanes by which men elected are certainely lead through to salvation as to an end But these meanes are properly redemption and application of redemption Ionh 6. 37. 2 Thess. 2. 13. 24. This third act in a speciall respect is called predestination which is sometime in the Scriptures distinguished from election even as it respects the elect above Rom. 8. 29. Eph. 1. 4. 5. Whom he did foreknow those he also predestinated As he hath chosen us Who hath predestinated us Although otherwise by a synecdoche it is used in the same sence with election 25. Hence Predestination is sometime said to be
according to his purpose Eph. 1. 11. And his purpose according to election Rom. 9. 11. And election also according to purpose the counsell and good pleasure of the Will of God Eph. 1. 5. 26. There doth a certaine knowledge particularly accompany these acts of will in election in the mind of God wherebyGod doth most certainly know the heires of eternall life whence also election it selfe is called knowledge or fore-knowledge Rom. 8. 29. But this knowledge of God because with greatest firmnesse it retaines the distinct names of those that are to be saved and the good things appointed for them as if all were written in Gods Booke therefore it is called the booke of Life Psalme 69. 29. Revelations 3. 5. and 13. 8. 27 This election was only one in God in respect of whole Christ mystically considered that is of Christ and of those who are Christ as there was one Creation of all mankind yet as a certaine distinction may be conceived according to reason Christ was first elected as the Head and then some men as members in him Eph. 1. 4. 28. Yet Christ is not the meritorious or impulsive cause in respect of the election of men it selfe although it hath the reason of a cause in respect of all the effects of election which follow the sending of Christ himselfe 29. Christ himselfe in the first act of election as touching the worke of redemption is rightly said to be an effect and meanes ordained to the salvation of man as the end as this salvation is the action of God Iohn 17. 6. Thine they were and thou gavest them me Yet as this salvation is our good Christ is not the effect but the cause of it So it may be rightly said in respect of the first act of election that Christ the redeemer was the effect and subordinate meanes but in the third act of election he is to be considered as a cause Eph. 1. 3. He hath blessed us with all spirituall blessings in the Heavens in Christ. 30. Reprobation is the predestinating of some certaine men that the glory of Gods Iustice might be manifested in them Rom. 9. 22. 2 Thess. 2. 12. Iud. 4. 31. Three acts are to be conceived in reprobation as before in election 32. The first act is to will the setting forth of Iustice. Therefore the end of God in reprobation is not properly the destruction of the Creature but the Iustice of God which shines forth in deformed destruction 33. Hence is the first difference in reason betweene election and reprobation for in election not only the glorious grace of God hath the respect of an end but also the salvation of men themselves but in reprobation damnation in it selfe hath not the respect of an end or of good 34. The second act is to appoint those certaine men in whom this Iustice of God should be made manifest Iude 4. 35. That act cannot properly be called election because it is not out of love neither doth it bring the bestowing of any good but the privation of it Therefore it is properly called reprobation because it doth reject or remove those about whom it is exercised from that love wherewith the elect are appointed to salvation As therefore in election there is love with discerning so in reprobation there is seene the deniall of love with putting a difference 36. But because this negative setting apart which is found in reprobation doth depend upon that setting apart which is in election hence the remote end of reprobation is the glory of that grace which is manifested in election Rom. 9. 22. 23. He suffered the vessels of wrath that he might make known the riches of his glory toward the vessels of mercy 37. Because of this setting apart whereby God will not communicate blessednesse upon some persons he is therefore said to hate them Rom. 9. 13. This hatred is called negative or privative because it denies election but it includes a positive act whereby God would that some should be deprived of life eternall 38. Neverthelesse in this is the second difference of reason between election and reprobation that thâ—… love of election doth bestow the good on the Creatuâ—… immediatly but the hatred of reprobation doth only deny good doth not bring or inflict evill but the desert of the Creature comming between 39. The third act of reprobation is an intention to direct those meanes whereby Iustice may be manifested in the reprobate 40. The most proper meanes of this kind are permission of sin and living in sin Rom. 9. 18. â—…2 Thess. 2. 11. 12. 41. In this act there is the third difference of reason between election and reprobation that election is the cause not only of salvation but also of all those things which have the consideration of a cause unto salvation but reprobation is not properly a cause either of damnation or of sin which deserves damnation 〈◊〉 an anâ—…ecedent only 42. Hence also followes a fourth disparity that the very meanes have not alwayes among themselves the respect of a cause and effect for the permission of sin is not the cause of forsaking hardning punishing but sin it selfe CHAPTER XXVI Of â—…lling Hitherto of Application The parts of it follow 1. THE parts of Application are two Union with Christ and communion of the benefits that flow from that Union Phil. 3. 9. That I may be found in him having the righteousnesse that is by the Faith of Christ. 2. This Unionâ—… that spirituall relation of men to Christ whereby they obtaine right to all those blessings which are prepared in him 1 Iohn 5. 12. He that hath the Sâ—…e hath life 〈◊〉 And. 3. 24. He dwelleth 〈◊〉 him and he in him 3. This Union is wrought by calling 4. For Calling is a gathering of men together to Christ that they may be united with him 1 Pet. 2. 4. 5. To whom comming Eph. 4. 12. For the gathering together of the Saints for the edifying of the Body of Christ. From which Union with Christ there followes Vnion with GOD the Father 1 Thess. 1. 1. 2. 1. 1. To the Church which is in GOD the Father and in our Lord Iesus Christ. 5. This therefore is that first thing which pertaines to the application of redemption Eph. 1. 7. 8. 9. In whom we have redemption c. After he made known unto us the mystery of his will and it is that first thing which doth make a man actually elected himselfe that is the first act of election which is shewed forth and exercised in man himselfe whence also it is that Calling and election are sometime taken in the Scriptures in the same sence 1 Cor. 1. 26. 27. 28. Yee see your Calling God hath chosen foolish things and weake things 6. Hence the Calling of men doth not in any sort depend upon the dignity honesty industry or any indeavour of the called but upon election and predestination of God only Acts 2. 47. The Lord did ad to the Church such as should
2 Pet. 1. 4. That we might be made partakers of the Divine nature for he that doth truth his workes are said to be done according to God Iohn 3. 2. 9. Hence the same obdience which is called obedience because it respects the Will of God with subjection and righteousnesse because it performes that subjection which is due is also called holinesse because it respects the same will with conformity and pure likenesse 1 Pet. 1. 14. 15. As obedient children as he that hath called you is holy be ye also holy in all manner conversation 10. Obedience lookes to the glory of God 1 Cor. 10. 31. Doe all to the glory of God as it doth acknowledge his chiefe authority and power in commanding 1 Cor. 6. 20. Yee are bought with a price therefore glorifie God c. And also as it hath in part relation to and doth represent the perfection of God 1. Pet. 2. 9. That yee may set forth his vertues in the manifestation of which things consists that glory which may be given to him of us 11. Also in this subjection there is a respect of feare as the Authority and Power of God is acknowledged whence also the feare of the Lord is in Scripture often â—…at for whole obedience Psalme 34. 12. I will teach you the feare of the Lord. 12. It is therefore said to be toward God both as God is the Rule of it and as hee is the Object of it and also as hee is the End 13. The principall efficient cause of it by way of an inward and inherent principle is mediatly Faith and immediatly sanctifying Grace 14. For Faith doth both prepare a way for us to God Heb. 10. 22. Let us draw nigh by assurance of Faith and Power to goe to him 2 Cor. 1. 24. By Faith yee stand whence obedience is called the obedience of faith Rom. 1. 5. And the faithfull are called the children of obedience 1 Pet. 1. 14. 15. Now Faith doth bring forth obedience in a threefold respect 1. As it doth apprehend Christ who is the Fountaine of Life and the Spring of all power to doe well and 2. As it receives and rests in those arguments which God hath propounded to us in Scripture to perswade obedience namely by promises and threatnings 3. As it hath power to obtaine all grace and so that grace whereby obedience is performed 16. But sanctifying grace is that very power whereby we are lifted up to apply our will to the will of God Whence also new obedience is alwayes included and understood in Scripture when there is mention made of the new man and the new creature Eph. 4. 24. Gal. 6. 15. 17. For nothing can be performed by man since sinne is entred acceptable to God as it comes from him or as a worke of spirituall life unlesse it be performed in Christ by Faith and the grace of sanctification Iohn 15. 4 5. Without mee yee can doe nothing 18. Yet these duties are not therefore to be omitted by a man that doth not yet believe because they are in themselves good they hinder the increase of sinne and punishments of sinners nay they are often reconpensed with divers benefits from God although 〈◊〉 by force of any determined Law but by a certaine abundant and secret kindnesse of him 19. The adjuvant cause by moving is 1. The dignity and majesty of God in it selfe to be observed Deut. 31. 3. Ascribe yee greatnesse to our God Psal. 29. 2. Give unto the Lord the glory of his name 2. The kindnesse of God toward us in which respect we owe to him whatsoever is in us 1 Cor. 6. 20. Know yee not that yee are not your owne which are Gods Rom. 12. By the mercy of God whence also it is that our obedience is nothing else then thankfulnesse due to God and it is rightly explained by Divines under that name 3. The authority of God commanding which hath universall and full dominion over us Iames 4. 22. There is one Law-giver who can save and destroy 4. The equity and profit of the things commanded which doe both agree with greatest reason Rom. 2. 15. Their conscience together bearing witnesse and also pertaine to our perfection and blessednesse Deut. 32. 47. It is your Life 5. The reward and promises by which obedience is perswaded 2 Cor. 7. 1. Seeing we have these promises let us purge our selves c. 6. The misery which they that doe otherwise doe incurre Deut. 28. 16. Heb. 12. 26. Cursed shalt thou be For our God is a consuming fire 20. The matter of obedience is that very thing which is commanded by God and so is summarily contained in the Decalogue for otherwise the Law of God should not be perfect 21. Therefore the Law of God altough in respect of the faithfull ithee as it were abrogated both in respect of the power of justifying which it bad in the state of integrity and in respect of the condemning power which it had in the state of sinne yet it hath force and vigor in respect of power to direct and some power also it doth retaine of condemning because it reproves â—…d condemnes sinne in the faithfull themselves although it cannot wholy condemne the faithfull themselves who are not under the Law but under Grace 22. The forme of obedience is our conformity to the Will of God therefore revealed that it may be fulfilled by us Mich. 6. 8. He hath 〈◊〉 â—…ee O man what is good 23. For neither is the secret Will of God the rule of our obedience nor all his revealed will for Ieroboam sinned in taking the Kingdome of Israel although the Prophet told him that God did in some sort will it 1 Kings 11. 31. with 2 Chron. 13. 5 6 7. But that revealed will which prescribeth our duty is therefore revealed that it may be fulfilled by us 24. But this Will of God in this very respect is said to be good perfect and acceptable to God Rom. 12. 2. Good because it containes in it selfe all respect of that which is honest perfect because there is nothing to be sought further for the instruction of life acceptable to God because obedience performed to this will is approved and crowned of GOD. 25. The knowledge of this will is necessary to true obedience Prov. 4. 13. Take hold of instruction and let her not goe keepe her for shee is thy life and Verse 19. The way of the wicked is darkenesse they know not at what they stumble Therefore the disire of knowing this will of God is commanded to us together with obedience it selfe Prov. 5. 1. 2. Attend to wisdom incline thine eare to understanding whereof a great part also is when it respects practise as on the contrary all ignorance of those things which we are bound to know and doe is sinne 2 Thess. 1. 8. Rendring vengeance to those that know not God and obey not the Gospell of our Lord Iesus Christ. 26. With knowledge of the will of God
with its meanes For if the redemption of Christ were of incertaine event then the Father should appoint the Sâ—…nne to death and the Sonne also should undergoe it being yet uncertaine whether any would be saved by it or no then also all the fruit of this mystery should depend upon the free will of men 8. Hence application is altogether of the same latitude with redemption it selfe that is the redemption of Christ is applied to all and only those for whom it was obtained by the intention of Christ and the Father yet for their sakes the same temporall benefits of Christ doe redound unto thers also 9. And in this sence namely in respect of the intention of application it is rightly said Christ did onely satisfy for those that are saved by him although in respect of that sufficiency which is in the mediation of Christ it may be rightly said also Christ satisfied for all or every one and because those counsells of God are hidden to us it is agreeable to charity to judge very well of every one although we may not pronounce of all together collectively that Christ did equally plead their cause before God 10. The way of application whereby God doth with greatest firmnesse performe that which was contained in a covenant formerly made and broken is called in the Scriptures a new covenant Hebr. 8. 8. 10. A covenant of life salvation and grace Rom. 4. 16. Gal. 3. 18. Which in the same sence also is called the Gospell Rom. 1. 16. The good Word of God Hebr. 6. 5. A faithfull saying and worthy of all acceptation 1 Tim. 1. 15. A good doctrine 1 Tim. 4. 6. The Word of life Phil. 2. 16. The Word of reconciliation 2 Cor. 5. 19. The Gospell of peace Eph. 2. 17. 6. 15. The Gospell of salvation and the Word of truth Eph. 1. 13. The arme of God Isay 53. 1. The savour of life to life 2 Cor. 2. 16. 11. It is called a covenant because it is a firme promise for in the Scriptures every firme purpose although it be of things without life is called a covenant Ierem. 33. 20. 25. My covenant of the day and my covenant of the night if my covenant be not with day and night if I appoint not the statutes of Heaven and Earth 12. Yet because it consists of a free donation and is confirmed by the death of the giver it is not so properly called a covenant as a testament Hebr. 9. 16. Which seeing it is not found in the former that is not so properly called a testament as a covenant 13. But this new covenant differs from the old many wayes 1. In the kind for that was as it were a covenant of friendship betweene the Creator and the creature but this is a covenant of reconciliation between enemies 14. 2. In the efficient for in that there was an agreement of two parties namely God and man but in this God onely doth covenant For man being now dead in sinne had no ability to contract a spirituall covenant with God But if two parties after the manner of a covenant are to be appointed yet then God only is the party assuming and constituting but man is the party assumed 15. 3. It differs in the object for that is extended to all men but this belongs to some certaine ones in a speciall manner For although the promulgation of it be oftentimes propounded promiscuously after the manner of men yet by a special propriety it belongs and is directed to those to whom it was intended by God who are therefore called sonnes and heires of this promise and of salvation Gen. 15. Act. 1. 39. 3. 25. Rom. 4. 16. 13. 9. 7. 8. Gal. 3. 21. 29. 16. 4. In the beginning or moving cause for there God according to his soveraingty did worke out of his wise and just counsell but here mercy only hath place There indeed there did some respect of grace shine forth in appointing a reward due to obedience yet it was not properly directed by grace and so not this covenant of grace but that was accomplished that is it did actually lead man to happinesse 17. 5. In the foundation which in the former was the ability of man himselfe but in this Christ Iesus 18. 6. In the matter or good things promised for in that God promised life only but in this he promiseth righteousnesse also and all the meanes of life because to man being dead not the continance or perfection of life but restoring was necessary 19. 7. In the conditions for that required perfect obedience of workes which was also to be performed by man of his own strength before any effect of the promise that it might have respect of merit unto it but this requires not any condition properly so called or going before but only following after or comming betweene and that to be communicated by grace that it might be a meanes to perfit the same grace which is the proper nature of Faith 20. 8. In the effects for that teached and sheweth what is righteous but this bestowes righteousnesse it selfe in that there was a dead letter and deadly to a sinner but in this a quickning spirit 21. Hence that never brought salvation to any man neither could bring any thing to a sinner but onely death but this doth not properly and of it selfe bring death or condemnation to any but it brings assured salvation to all those of whom it is received 22. 9. In the adjunct of continuance for that is antiquated in respect of those who are partakers of this new but this is everlasting both in respect of the countenance it hath in it selfe because it admitts no end or change touching the substance and also in respect of those to whom it is communicated because the grace of this covenant doth continue for ever with them who are once truly in covenant CHAPTER XXV Of Predestination 1. BEcause this application of redemption is made to some certaine men and not to all so that it sheweth a manifest difference betweene men in respect of the dispensation of grace hence it doth make the predestination of God concerning men appeare to us in the first place 2. Predestination indeed was from eternity Eph. 1. 4. He hath chosen us before the foundations of the World were laid 2 Tim. 1. 9. Which grace was given us before all ages And it did also worke from the beginning of the workes of God but it makes no inward difference in the Predestinate themselves before the actuall dispensation of this application Eph. 2. 3. And we were by nature the children of wrath as well as others 1 Cor. 6. 11. Thus yee were indeed For Predestination before the application of grace doth put nothing in the persons Predestinated but it doth lie hid only in him that doth predestinate 3. This Predestination is the decree of God of manifesting his speciall glory in the eternall condition of men Rom. 9. 22. 23. Willing to shew his