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THE

OECONOMY

OF THE

COVENANTS

BETWEEN

GOD AND MA N.

COMPREHENDING

A Complete Body of Divinity,

By HERMAN WITSIUS, D. D.
Professor of Divinity in the Universities of Franeker, Utrecht,

and Leyden ; and also Regent of the Divinity College of
the States of Holland and Weft-Friesland.

Faithfully tranflated from the LATIN, and carefully

revised,
By WILLIAM CROOKSHANK, D. D.

To which is prefixed,

The Life of the AUTHOR.

VOL. II.

LONDON:
Printed for EDWARD DILLY, in the Poultry,

M DCC LXIII.

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of grace.

I. ***

E are now first of all to consider those be- The bene. W nefits, which belong to the covenant of fits of the

grace, taken absolutely and in itself, and covenant

therefore common to all those in coveriant, under what ceconomy soever: which we enumerate in the following order: 1. Election. 2. Effectual calling to the communion of Christ. 3. Regeneration, 4. Faith. 5. Juftification. 6. Spiritual Peace.' 7. Adoption. 8. The Spirit of Adoption. 9. Sanctification. ļo. Conservation, or preservation. 11. Glorification. The devout meditation of all these things cannot fail to be glorious to God, agreeable, delightful and falutary to ourselves. VOL. II.

A

II. The

I. 20.

Election 11. The beginning and first fource of all grace is both of

ELECTION, both of CHRIST THE SAVIOUR and of Christ and of those to those to be saved by him. For even Chris was chosen be saved. of God, and, by an eternal and immutable decree,

given to be our Saviour; and therefore is said to be foreordained before the foundation of the world, 1 Pet.

And they, whom Christ was to fave, were given to him by the fame decree. John, 17. 6, They are tħerefore said to be chosen in Cbrist, Eph. 1. 4. That is, not only by Christ as God, and confequently the elector of them; but also in Christ as Mediator, and on that account the elected who, by one and the same act, was given to them to be their head and lord, and at the fame time they were given to him to be his meinbers and property, to be saved by his merit and power, and to enjoy communion with him. And therefore the book of election is called The book of life of the Lamb, Rev. 13. 8. Not only because life is to be obtained in virtue of the lainb slain, but also, because the lamb takes up the first page of that book, is the head of the reft of the Elect, the first born among many brethren and jointbeirs with him. Rom. 8. 29, 17. But we 'before treated of this election of Christ the Mediator, book II. chap. III. sect. VIII. and now we are to speak of

the Election of those to be saved. Election

III. We thus describe it; ELECTION is the eternal, described, free and immutable counsel of God, about revealing the

glory of his grace, in the eternal salvation of some certain persons. Most of the parts of this description are in these words of the Apostle, Eph. 1. 4, 5, 6, accordo ing as he hath chofen us in bim, before the foundation of the world, that we should be holy, and without blame be fore him in love: having predestinated us unto the adople tion of children; by Jesus Christ to himself, to the praise of the glory of his grace; wherein he bath made us ac

cepted in the beloved. Election,

IV. We call Election, the counsel of God, by which why cal

term we mean that, which is commonly called decounsel. cree ; 'Paul on this subject calls it wobesis the purpose

of

led a

of God. This term appears very familiar to the Apostle, which he very frequently makes use of, and denotes a fure, firm, and fixed decree of God, which he can never repent of, and which depends on nothing out of himself, but is founded only in his good-pleasure. All this is intimated, 2 Tim. I. y, who bath saved us, and called us with an boly calling, not according to our works, but according to his own purpose and grace. To this purpose also, Eph. 1. 11, we are predestinated acrording to the purpose of him, who worketh all things after the counsel of his own will. And elsewhere the fame Apostle allo speaks of modesto the purpose of Election, Rom. 8. 28, who are called according to his purpose, and Rom. 9. 11, the purpose of God according to Election. And thus we distinguish this internal election, and of counsel, from the external and of fact, which signifies the actual separation of believers from unbelievers, by effectual calling In this sense the Lord Jesus said to his Apoftles Jobn, 15. 19, but I have chosen you out of the world, therefore the world hateth you. But the eternal and internal decree of God could not be the cause of this hatred, but only as it discovered itself by the event, and by the actual separation of the Apostles from the world. To this we may also, it seems, apply, what the Apostle writes, 1 Cor. 1. 26, 27, ye see your calling; brethren, bow that not many wise men, &c. But God bath chosen the foolish things of the world, to confound the wise, &c. Where he seems to take calling and ele&tion for the same thing. Nor does this internal Election and of counsel, differ from the external and of fact, but only in this, that the last is the demonftration and execution of the first.

V. It is likewise clear, that we are not here speak - Election ing of an Election to any political or ecclesiastical dig- to grace nity, i sam. 10. 24, and Yohn 9. 70, nor even to the and glory. priviledge of an external covenant with God; in the manner that God chose all the people of Israel, VOL. II.

B

Deut.

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