The abridgment of Christian divinitie so exactly and methodically compiled that it leads us as it were by the hand to the reading of the Holy Scriptures, ordering of common-places, understanding of controversies, clearing of some cases of conscience / by John Wollebius ; faithfully translated into English ... by Alexander Ross.

The RULES.

I. Predestination is a decree, partly ab∣solute, partly not.

II. It is absolute, in respect of the efficient impulsive Cause, which neither is Faith in those which were to be elected, nor sin in those which were to be reprobated, but Gods most free-will.

Fore-seen Faith or Holinesse, is not the cause of Election; for man was not elected, be¦caus he was to believe; but therefore he belie∣veth, because he was e∣lected. Act. 13.28▪ And they believed, so many as were ordained to life eternal. Neither are we elected, because we were to be holy, but that we might be holy and unblamable b••fore him through love, Eph. 1.4. Neither is fore∣seen sm••the cause of Reprobation, for so we should be al reprobates, but that God according to his most free good pleasure hath done what he did, is manifest by that Luk. 12.23. It is your Fathers pleasure to give you a Kingdom▪ and Rom. 9.16. I will have mercy, on whom I will have mercy and ver. 18. Therefore he will shew mercy on whom he will, and whom he wils he hardeneth.

III. It is not absolute, if we consider the matter or object, and the means by which he puts this decree in execution.

VI. For the matter or object of election and reprobation, is not man considered abso∣lutely, but as he was to fall into sin of his own accord.

The reasons are most evident, because the decrees of manifesting mercy, wrath or justice,

presupposeth sin; for there can be no mercy, but towards him that is in misery; and there can be no justice o•• just in∣dignation, but towards him that is a sinner.

2. But because that onely can be reproba∣ted, which may be re∣probated; but man is re∣probable, or may be re∣probated, not as by God he was created, but as Satan he was defaced.

V. Sin therefore is not the impulsive cause of Reprobation, but a•• necessary con∣dition of the matter or object; for though it be not the cause of reprobation, yet it is the cause of reprobability, or why man should be reprobated.

Fo•• Reprobation and rep••obability, diffe•• as the act and possib••lity. All men are reprobable or 〈◊〉〈◊〉 liable to R••pro∣bation for sin; but all are not therefore actual Reprobates.

VI Reprobation then presupposeth, 1 The decree of mans Creation. Of the donati∣on of Gods Image upon him, which Image was to be lost. 3. Of the permission of mans fall.

VII. But the means of execution are so ordered, that albeit God worketh most freely and according to his good pleasure- yet nei∣ther have the Elect any just cause to brag, nor the Reprobate to complain; for to those undeserved grace was bestowed, and on these deserved punishment is inflicted.

VIII. These are different questions. 1. By what right God reprobates man, which is his Creature? 2. Why did he not choose all, but some, and reprobate others? 3. Why did he choose this man, to wit, Peter, and re∣probate that man, to wit, Judas? To the first, we answer from the material cause in that Adam, as he was to fall, was liable to reprobation. To the second we answer from the end, because God was willing to mani∣fest the Glory of his mercy and justice. But to the third, from the cause impulsive, be∣cause so it pleased him.

To use the Apostles simile: If it be deman∣ded why the Potter out of the same lump maks Vessels of such different conditions? it is answer∣ed from the end, be∣cause there be different uses of these Vessels in the house. If again it be demanded, why out of one piece of the lump a Vessel of honour is made and out of the other a Vessel to disho∣nour; it is answered from the cause impul∣sive, b••cause it so plea∣sed the Potter.

IX. Christ is to be considered either as God, or as God and man the Mediator. In the former respect, he is with the Father and Holy Ghost the efficient cause of our e∣lection▪ but in the latter respect, he is the means of execution thereof.

We are then said to be elected in Christ, Eph. 1.4, 5. because by him we were to be sa∣ved,

The decree of sa∣ving us, is called Pre∣destination to the end; but the decree of bestow∣ing Christ upon us as our Head; is named Predestination to the Means.

X. Although these words of Predestina∣tion, Prescience, & Predetermination, are sometime taken for the same; yet for un∣derstandings sake they may be thus distin∣guished. Predestination signifieth the very purpose of God to save us: Prescience, that free bounty by which he acknowledgeth us for his own, but Predetermination im∣ports Predestination as it hath reference to Christ, and the other means of salvation.

Rom. 8.28, 29. But we know, that to those who love God, all things work together for their good; to those I say who are called of his purpose for whom he fore-knew, those he predestinated, that they might be con∣fo••mable to the image of his Sonne, &c.

XI. They are altogether foolish, who acknowledge Election, and deny Reproba∣tion.

Because the Scripture teacheth that there is Reprobation aswel a•• Election, Esa. 41.9. I have chosen thee, and not cast thee away. Mal. 1.2. Iacob have I lo∣ved, and I have hated Esau. Rom. 9.18. He wil have mercy on whom he will & whom he will he hardeneth. Rom. 11.7. The election hath ob∣tained it and the rest have been hardened. 1 Thess. 5.9. God hath not appointed us to wrath, but to salvation. 2 Tim 2.20. Vessels to honour, and to dishonour. Jude v. 4. For there are cer∣tain men crept in, which were before of old ordai∣ned to condemnation·

XII. As Christ is the cause n••t of Ele∣ction, but of Salvation so infidelity is the cause not of Reprobation, but of Damna∣tion.

Damnation differs from Reprobation, as the means of Execution from the Decree.

XIII. Damnation is not the end of Re∣probation, but the manifestation of the glory of Gods justice.

Therefore to say, that man was created, that he might be damned, is to say amiss; for damna∣tion is not the end, but the means of execution, of which m••n by his voluntary disobed••ence hath made himselfe guilty.

XIV For und••rstandings sake, two ••cts are made of Reprobation▪ to wit; The deni∣al of undeserved grace, which is called Pre∣terition, and the ordaining to d••serve pu∣nishment, which is called predamnation.

XV. In the trial of our election we must proceed analytically, or by the way of resolu∣tion, from the means of Execution to the de∣cree, beginning from our Sanctification.

Thus syllogistically: whosoever feels in him∣self the gift of sanctifi∣cation by which we die to sin, and live to righ∣teousnesse; he is justifi'd called, or endowed with true faith, & is elected. But by the grace of God I feel this: therefore I am justified, called, and elected.

XVI. But this is a diabolical argument. If I am elected, there is no need of good works; if I be a Reprobate, good works are needlesse.

For first, it is not the part of a Christian to say, Either I am elected or reprobated; but rather to make trial of his faith as the means of electi∣on. 2 Cor. 13.5.6. Prove your selves whether you are in the faith, exa∣mine your selves; know you not your own selves, how that Iesus Christ is in you, except you be reprobates? But I trust that you shall know that we are not repro∣bates. 2. This syllo∣gism disjoyns things subordinate, and con∣joyns things in consis∣tent: For good works are subordinate, and not to be separated from election; for they are the means of its execu∣tion, and of our assu∣rance thereof: But to be a reprobate, and to do good works, are things inconsistent.

Notes

• A. R. Predestination is a part of Providence, so is Reprobation: For as God by his Providence hath ordained some to life eternal, so by that same pro∣vidence he was to suffer some to fall away from that happinesse.
• A. R.

  Christ is the efficient cause of Electi••n, as he is God equal with the Father; He is the meritorious cause, as he became our Mediator As head of the Church, he is also the cause of Election. Joh. 13.18. I know whom I have chosen. and ••oh. 15.16. I have chosen you. In respect of his ••ctive and passive obedience, he is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the outward moving cause. And if he be the cause of salvation, he must needs be the cause of election, on which salvation depends; Causa causae, est causa causati.

  But beeause we are said to be elected in him, as he b••came our Surety, he is called the medium or mean of election, rather than the cause. As he is God, we are elected by him; as Mediator, in him. As God, he is the principal ••fficient; as Mediator, the secondary or mean of election.