1But fifthly, To discover the fundamental weakness of this Argument. We are to take notice, That Predestination is an immanent act of God, and works no positive real effect upon the party elected, till in time, for howsoever it be an act of love, yet of love only by way of purpose and decreeing, and so doth not denote a change in the creature, but when that purpose or counsel of God, (which is altogether free) hath determined it. Hence we are to conceive a love of God electing us from all Eternity, which doth produce another love of God (not immanent in him, for so nothing is new in God, but transient in us) and that is Justification; from this love floweth another effect of love, which is Glorification. Some have doubted, Whether Election be an act of love; and therefore have distinguished between Dilection and Election, as if Dilection did go before, and Election follow. But certainly the same act of God, as it doth will good to the creature, is Dilection, as it willeth it to this rather •hen another, is Election. We grant therefore that Election is an act of great love, but its a love of purpose or intention, not execution, it is Amor ordinativus, not collativus; it is a love ordaining and preparing of mercies, but not bestowing them presently. Thus Austin defined Predestination, to be Praeparatio beneficiorum quibus liberantur, a preparing or ordaining of those mercies and privileges, which the Elect shall have in time. And among men we see the purpose of giving such a gift is accounted love, as well as the gift it self. Now while a man is only under the love of Election, and no more, there is no actual Remission of sin, no acceptance or complacency in his person or duties. There is a purpose in God to do all these in time, but the mercies are not from eternity exhibited.2 So that in some respects there is a great difference between an elect Person unconverted, and a Reprobate: And again in some respects there is none at all. As for example, there is this grand difference, §1That although both be equally in sin, and under wrath, yet God hath a purpose to bring the elect person infallibly out of that misery; and in this respect God may be said never to hate him that is elect, (In which sense, God is said to love Jacob, and ⟨p. 187⟩hate Esau) but the Reprobate shall perish eternally in his sin. The Apostle saith, Rom. 11.
1But fifthly, To discover the fundamental weakness of this Argument. We are to take notice, That Predestination is an immanent act of God, and works no positive real effect upon the party elected, till in time, for howsoever it be an act of love, yet of love only by way of purpose and decreeing, and so doth not denote a change in the creature, but when that purpose or councel of God, (which is altogether free) hath determined it. Hence we are to co•ceive a love of God electing us from all Eternity, which doth produce another love of God (not immanent in him, for so nothing is new in God, but transient in us) and that is Justification; from this love floweth another effect of love, which is Glorification. Some have doubted, Whether Election be an act of love; and therefore have distinguished between Dilection and Election, as if Dilection did go before, and Election follow. But certainly the same act of God, as it doth will good to the creature, is Dilection, as it willeth it to this rather •hen another, is Election. We grant therefore that Election is an act of great love, but its a love of purpose or intention, not execution, it is Amor ordinativus, not collativus; it is a love ordaining and preparing of mercies, but not bestowing them presently. Thus Austin defined Predestination, to be Praeparatio beneficiorum quibus liberantur, a preparing or ordaining of those mercies and priviledges, which the Elect shall have in time. And among men we see the purpose of giving such a gift is accounted love, as well as the gift it self. Now while a man is only under the love of Election, and no more, there is no actual Remission of sin, no acceptance or complacency in his person or duties. There is a purpose in God to do all these in time, but the mercies are not from eternity exhibited.2 So that in some respects there is a great difference between an elect Person unconverted, and a Reprobate: And again in some respects there is none at all. As for example, there is this grand difference, §1That although both be equally in sinne, and under wrath, yet God hath a purpose to bring the elect person infallibly out of that misery; and in this respect God may be said never to hate him that is elect, (In which sense, God is said to love Jacob, and ⟨p. 187⟩hate Esau) but the Reprobate shall perish eternally in his sinne. The Apostle saith, Rom. 11.
- 1Answ. 5.
- 2An elect person unconv•r• ed, and a reprobate in many things differ not. As
