Philip E. Hughes, M.A., Th.D. "Theology of the English Reformers." 2--Ju...

Justification: Order of Salvation, Predestination, Glorification

 

XVII. Of Predestination and Election.
Predestination to Life is the everlasting purpose of God, whereby (before the foundations of the world were laid) he hath constantly decreed by his counsel secret to us, to deliver from curse and damnation those whom he hath chosen in Christ out of mankind, and to bring them by Christ to everlasting salvation, as vessels made to honour. Wherefore, they which be endued with so excellent a benefit of God, be called according to God's purpose by his Spirit working in due season: they through Grace obey the calling: they be justified freely: they be made sons of God by adoption: they be made like the image of his only begotten Son Jesus Christ: they walk religiously in good works, and at length, by God's mercy, they attain to everlasting felicity.

 

As the godly consideration of Predestination, and our Election in Christ, is full of sweet, pleasant, and unspeakable comfort to godly persons, and such as feel in themselves the working of the Spirit of Christ, mortifying the works of the flesh, and their earthly members, and drawing up their mind to high and heavenly things, as well because it doth greatly establish and confirm their faith of eternal Salvation to be enjoyed through Christ as because it doth fervently kindle their love towards God: So, for curious and carnal persons, lacking the Spirit of Christ, to have continually before their eyes the sentence of God's Predestination, is a most dangerous downfall, whereby the Devil doth thrust them either into desperation, or into wretchedness of most unclean living, no less perilous than desperation.

 

Furthermore, we must receive God's promises in such wise, as they be generally set forth to us in Holy Scripture: and, in our doings, that Will of God is to be followed, which we have expressly declared unto us in the Word of God.

 

Romans 8.28-31: ²⁸ And we know that all things work together for good to them that love God, to them who are the called according to his purpose.

 

²⁹ For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren.

 

³⁰ Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.

 

³¹ What shall we then say to these things? If God be for us, who can be against us?

 

William Tyndale on the ordo salutis—order of salvation—in his Answer to Sir Thomas More’s Dialogue: “Note now the order…first God giveth me light to see the goodness and righteousness of the law, and mine own sin and unrighteousness; out of which knowledge springeth repentance. Now repentance teacheth me not that the law is good and I evil, but a light that the Spirit of God hath given me, out of which light repentance springeth.  The same Spirit worketh in mine heart trust and confidence to believe in the mercy of God and His truth, that He will do as He hath promised; which belief saveth me. And immediately out of that trust springeth love toward the law of God again. And whatsoever a man worketh of any other love than this, it pleaseth not God, nor is that love godly. Now love doth not receive this mercy, but faith only, out of which faith love springeth; by which love I pour out again upon my neighbour that goodness which I have received of God by faith. Hereof ye see that I cannot be justified without repentance; and yet repentance justified me not. And hereof ye see that I cannot have a faith to be justified and saved, except love spring thereof immediately; and yet love justified me not before God. For my nature love to God again doth note make me first see and fell the kindness of God in Christ, but faith through preaching. For we love not God first, to compel Him to love again; but He love us first, and gave His Son for us, that we might see and love again…And when we say, faith only justifieth us, that is to say, receiveth the mercy wherewith God justifieth us and forgiveth us, we mean not faith which hath no repentance, and faith which hath no love unto the laws of God again, and unto good works, as wicked hypocrites falsely belie us.” William Tyndale. Works. III.195ff.

 

William Tyndale on apostolic method of instruction in his Parable of the Wicked Mammon: “This order useth Paul in all his epistles…first, he preacheth the law, and proveth that the whole nature of man is damned, in that the heart lusteth contrary to the will of God…Then preacheth he Christ, the Gospel, the promises, and the mercy that God hath set forth to all men in Christ’s blood; which they that believe, and take it for an earnest thing, turn themselves to God, begin to love God again, and to prepare themselves to His will, by the working of the Spirit of God in them. Last of all, exhorteth he to unity, peace and soberness; to avoid brawlings, sects, opinions, disputing and arguing about words; and to walk in the plain and single faith and felling of the Spirit’ and to love one another after the example of Christ, even as Christ loved us; and to be thankful, and to walk worthy of the Gospel and as it becometh Christ; and with the example of pure living to draw all to Christ.” William Tyndale. Works. 1.96f.