Censure Upon the Dialogue of the Anabaptists, Part 1 – Part 2
Of Election.
THEY proceed to speake of election; where after they hauehave set downe (as they thinke good themselues) what our opinion is, they propound their owne doctrine, viz. That Christ came to cure all men of their sinnes, Pag. 34 36.but with a bitter medicine, which is, that we must deny our selues, take up his crosse, and follow him. So many as refuse to take this medicine, cannot be cured, but such as receiue it are cured. Again, that they are elected who doe put on Christ, and that our election dependeth upon this condition, Pag. 39.according to the Scriptures, Rom. 9.25.26.the Lord chooseth to himselfe a righteous man, and they that were not Gods people, shall be his people, &c. if they seeke righteousnesse by faith, Rom. 11.5.7and these are the elect, according to the election of grace. Election (they say) is not of particular person, but of qualitie: all persons are Gods generation; and those persons in whom hee findeth faith and obedience, Act. 17.28, 29.of his meere mercy those persons hee electeth to salvation, for the quality he findeth in them; whi…h hee himselfe hath wrought by his word and Spirit, which they might hauehave resisted, but did not, but submitted to the righteousnesse of God; and this is Gods purpose of election before the world was; Rom. 8.29.and these are they whom God knew, or acknowledged before. And for Gods decree they feigne it to be thus,Page 41. I will cause all Nations to be taught (by Christ) and so many of them, (being all called) as doe not behaue themselues as they ought, I will cause to be punished, and the rest I will blesse and make happie. This is the doctrine of blind Odegos, the Guide; and ignorant Ereunetes the Searcher answereth, I doe thinke it so to hauehave bene.
Answ. Very ignorantly and erroneously hauehave they propounded their opinion, with some truth mixing much errour, that the blind may lead the blind into the ditch. It is true, that such men as they describe are Gods elect: it is also true that God hath wrought these good things in them by his Word and Spirit. But false it is, that our election dependeth upon this condition; False, that election is not of particular persons, but of quality. False it is (and thwarting their former speech) that God electeth those persons in whom he findeth faith and obedience: For before election no such persons are to be found among all the sonnes of Adam. False it is, and an abusing of the Scripture, to say, that God chooseth to himselfe a righteous man. False it is to say (in this matter of Election) that all persons are Gods generation. Briefly, the whole tenour of their description of Gods election, is perverse and erroneous. For,
1 No scripture telleth them that our election to life, dependeth on this condition, of our faith and obedience. Faith and obedience are the effects (not the cause) of our election, and are conditions following election, not going before it; as it is written, As many as were ordained to eternall life beleeved, Act. 13.48, teaching that Gods ordaining to life (that is his election) went before their beleeving, but these men invert the order of God, and would teach, that so many as beleeved (beforehand) were ordeined to life.
2 The Apostle teacheth us, that whom God foreknew, he also did predestinate to be conformed to the image of his Sonne, Rom. 8.29, so that our conformity to the image of Christ, our faith, obedience, bearing of his crosse &c. is that whereunto (not that wherefore) God predestined or chose us. This is most apparant by the words following: Whom he did predestinate, them he also called, and whom he called them hee also justified, and whom he justified them he also glorified, Rom. 8.30, So then glorifying commeth after justifying; justifying after calling; calling, after predestinating or choosing unto life: and these graces are not before predestination or causes of it, as these adversaries would perswade.
3 It is written, that God hath chosen us in Christ, before the foundation of the world▪ that we should be holy; and hee predestinated us unto the adoption of children by Iesus Christ, Eph. 1.4.5, so that our holinesse, and our adoption, are things that we are chosen unto, and doe follow election; but are not the things going before, and which we are chosen for, because God findeth them in us.
4 Paul teacheth us that God justifyeth the ungodly that beleeue in him, Rom. 4 5, now those whom he justifieth, he did choose and predestinate before, Rom. 8.30, therefore he chose the ungodly, the unrighteous, that they may be made godly, righteous, and holy, through his grace. But these men say, God chooseth a righteous man, whereas the Scripture saith, There is none righteous, no not one, there is none that understandeth, none that seeketh after God, Rom. 3.10.11, so that if God should chuse the righteous onelyonly, none at all should be chosen. They say, it is according to the Scripture, but they shew no Scripture that accordeth to their saying. If they intend Psal 4.3, the Lord hath set apart (or separated) him that is godly for himselfe; (for I know not else what Scripture they should meane,) they are deceived and would deceiue; for David speaketh not there of his election to life, but of his being set apart to the glory of the kingdome of Israel, vvhichwhich his enemies would hauehave turned to ignominy: neither useth he the vvord of election, but of setting-apart (or separating after a marvellous sort) vvhichwhich vvord is used for Gods administration tovvards his people after they are elected and called, as appeareth in Ex. 33.16, & 11.7, yea and it is applyed to bruit beasts, vvhichwhich are not partakers of the Election that vve treat of, Ex. 9.4.
5 Moses teacheth Israel, that God gaue them not inheritance in the earthly Canaan (much lesse in the Kingdome of Christ) for their righteousnesse or uprightnesse of their hearts, Deut. 9 4.5.6, he telleth them, Because God loved their fathers, therefore hee choose their seed after them, Deut. 4.37. But these men vvould persvvade, that because men deny themselues, take up the crosse & follovv Christ, (that is, because they are righteous and holy) therefore God chooseth them to inherite heaven.
6 Because all men are by nature, or creation, the off-spring, or generation of God. Act. 17.28, these men vvould conclude that election to eternall life, is not of particular persons, but of quality: as if our first naturall birth, and our second supernaturall birth vvere all one: or, because all persons are of God by creation, therefore no persons (or all persons) are of God by regeneration, and by election. But it is palpable error to confound things so different.
They proceed in their error, and say, All men to whom the Gospel is preached, Pag. 4….were elected to salvation in Christ; not actually, for they could not be actually chosen, before they had actually any being, but in the eternall purpose of God upon the condition afore spoken.
Answ. Their first assertion is against truth, against reason. It is not true that all to whom the Gospell is preached, were elected to salvation in Christ: no scripture sayth so. We are taught the contrary by Act. 13.46.48. where the Gospell was preached to many, but all that heard it were not elected to salvation: for as many as were ordained (that is elected) to eternall life, beleeved. But all beleeved not: therefore all were not ordained (or elected) to life. Against reason it is to say, All are elected: for election implieth a leaving or refusing of some. Where all ar taken, no choyse is made. Their second saying is, all were elected, not actually, because they had no being; but in Gods eternall purpose. The action is in God, not in man: and his purposes or decrees are his actions: and if before the foundation of the world, God elected us in Christ, as the Apostle teacheth, Eph. 1.4. then were we actually chosen before we had naturall being: though Gods choyse had not effect in us till we had being: But whereas they add, vponupon the condition afore spoken; it is an error before refuted.
Object. But of the elect Paul sayth, Ye were without Christ, without God in the world, Eph. 2.12. so they were not then really and particularly elected.
Answ. Howsoever they change their tearmes, their reason is not good. They were not without God or Christ in respect of Gods election, which he did before the world was made, Eph. 1.4. but in respect of their sinfull estate and unbeleefe, before they were called, they were without God.
2 Obj. But the Apostle sayth, After yee beleeved, ye were sealed with the holy spirit of promise, &c. Eph. 1.13.14.
Answ. What of this? Could they not be elected of the father, before they were sealed by the holy Ghost? Gods election was before all time, Eph. 1.4. their calling and sealing by the Spirit, was in time. But they would confound election and sealing ignorantly.
3 Obiect. Rom. 9.25, 1 Pet. 2.10. I will call them my people which were not my people, &c. If we were actually and particularly chosen before the creation, then were we also really Gods people, and could not at any time be sayd, not to be his people.
Answ. Here againe they confound Gods election, with his cal…ng ▪ which is the manifestation of his election by the effect. Gods predestination is before his calling, Rom. 8.30. So though they were not his people by calling, they were his by election. It is evident by Act. 18.10. that many in Corinth were Gods people, before they were called or converted. Ieremy was knowne, sanctified and ordained to be a Prophet, before he was formed or born, Ier. 1.5. and can we thinke he was not then also chosen to life?
They say, The Apostles meaning is, Pag. …that wee are first particularly chosen, when we receiue or put on Christ. For God onelyonly chooseth where be findeth faith and obedience to the Gospell; and rejecteth where these are wanting. Herein they wrong the Apostles, who neither spake nor meant as these men speak. It is shewed before from Act. 13.48. that election goeth before faith: so these men erre, that put it after. They pervert the order set down in Rom. 8.30. whiles they make men to be first called, justified, glorified; and then predestinated unto life. They neglect Pauls doctrine, that God chose us before the world was, that we should be holy: and teach new doctrine of Antichrists devising, that God chose vsus because we were holy. But to follow them in their doctrine: God chooseth none (they say) but where he findeth faith. Where doth God find this, seeing he hath shut up all in unbeliefe? Rom. 11.32. Faith is not of our selves, it is the gift of God, Eph. 2.8. so then hee findeth not faith in his elect, but giveth them faith. And if they say some will not beleeue, and them God rejecteth: some will beleeue, and them God electeth: I demand, whence hauehave any this will to beleeue? If they answer, of themselues and their own power; the Apostle telleth us the contrarie, It is God that worketh in us both to will and to doe of his good pleasure, Phil. 2.13. Now God giveth not all men this will to beleeue and obey: for some cannot beleeve, 1. Ioh. 12.39. some are reprobate concerning faith and every good work. 2. Tim. 3.8. Tit. 1 16. If God would giuegive all men alike grace, he could make all men willing to beleeue and obey: but this hee doth not: for in some he giveth a new heart and a new spirit, and takes away the stony heart out of their flesh, Ezek. 36.26. in other some he hardeneth their heart, that they cannot beleeue, nor turne unto him, Ioh. 1….39 40. The mysterie of his Gospel, God bideth from some, and revealeth to oth…rsome: even so, for so it seemed good in his sight, Math. 11.25.26. He hath merciemercy on whom he will, & whom he will he hardeneth, Rom. 9.18.
By this which hath been sayd, all that louelove the truth may see, that all men to whom the Gospell is preached, are not elected to salvation in Christ, as these corrupters of the Gospell teach: neither can all men beleeue, or obey; because God giues them not such grace. Some refuse indeed willingly, and they perish justly: some (who naturally are as bad as other, & hauehave harts of stone not of flesh) are changed, new hearts are given them, faith and holines are wrought in them, and so they are brought unto salvation whereunto they were elected. Why God changeth the heart of some and not of other some, when he could if he pleased, change alle is not a question to be disputed of, Rom. 9.19.20. Let it suffice us, that God oweth us nothing, except death for our sinnes. His grace is his owne, he may giuegive it where he will, and none hauehave cause to complaine: If God hauehave given grace to any of us, let us praise him for his merciemercy: when we see others left without grace, let us reverence him for his unsearchable judgements.
The rest of their discourse about election, though there be many abuses they offer to the scriptures, which mought justly be taxed, yet because they none of them doe proue these mens vniversal Election, nor disproue our faith, I think needlesse to reply unto.
Of Reprobation.
TOgether with Election, they treat of Reprobation, badly as before, Our doctrine they pretend to be thus, They say, Pag… ….God hath reprobated some, and the greatest number, and that before they were borne, and had done evill; for whom there was never meanes of salvation, because God would hauehave them perish, for that was his good pleasure.
Answ. We hold not (as they would beare the world in hand) that God would hauehave men to perish, because it is his good pleasure: but because of their sinnes he destroyeth them, his justice so requiring. Neither doe we hold that God euer decreed to punish his reasonable creature, without respect of the sin therof deserving punishment. Yet was their punishment decreed before they were borne, or had done evill. For God foreseeing their wickednesse, appoynted them to wrath before they acted it, though hee inflicteth not punishment till they be sinners. And this the scripture teacheth, as in Iude vers. 4. there are certaine men crept in, who vvere before of old ordained to this condemnation. If they vvere ordained to it before of old, then vvas it before they vvere borne. The same is confirmed by Rom. 9.11.12.13. vvhichwhich scripture they seeke to pervert by a longsome and erroneous exposition. Our doctrine being thus by them mis-reported; they labour to refute their owne forgeries, not our assertions. So that they are unworthy of any reply.