Effectual Calling and Election, Sermon 14
SERMON. XIV.
2 Pet. 1.10.
Wherefore the rather, Brethren, Give all diligence to make your Calling and Election ſure.
THe laſt Doctrin I drew from theſe words was this, That Chriſtians ſhould put forth a great deal of diligence to make this ſure to their ſouls, that they are eternally elected by God to life and glory. In the proſecution of which, I have gone over ſome queries. There are four difficulties or queries I am further to inſiſt upon in treating of this point. As namely,
Firſt, whether this election be univerſal, or no?
Secondly, whether a man that is once elected by God to ſalvation, may come to be damned, yea, or no?
Thirdly, whether God, in electing a man to life and glory, doth it out of any foreſight of faith, or any other grace he ſees in man?
And fourthly, whether this doctrine of election, that God in his own counſel hath determined who ſhall be damned, and who ſaved, doth not take men off from any endeavours after their own ſalvation, to make them deſperate, and neglect the uſe of means; that they ſhall ſay, if I ſhall be damned, I ſhall be damned; and if ſaved, I ſhall be ſaved, let me live as I lift? whether this doctrine will favour this deſperate concluſion, yea, or no?
Firſt, whether election be univerſal, or no? This is that the Arminians and Papiſts do mightily, drive at. And here they lay down this concluſion, which they make unqueſtionable: That there is ſuch a thing as a certain univerſal election of God, without limitation or reſtraint of perſons, whereby God did determine to ſave all mankind by Chriſt, who were fallen in Adam. This opinion was firſt drawn from Origen, who held that all creatures ſhould be ſaved; and the Papiſts and Arminians mincing the matter, to make it a little more plauſible, then he did, they ſay, that God in his purpoſe did intend to ſave all mankind by Jeſus Chriſt; but man falling away, and walking contrary to their principles, the defect lies in them, that they are not ſaved: and this Divines call univerſal redemption.
Now againſt this, I ſhall lay down ſeveral Scriptures and then take off the objections that ſeems to ſtrengthen this opinion.
Firſt, for Scripture. In the Epiſtle of Jude, verſ 3. you read of ſome that were ordained of old to condemnation. Therefore ſure all could not be ſaved. 1 Theſ. 5.9. Some men are appointed to wrath, but we to obtain ſalvation through Jeſus Chriſt. Therefore all men could not be within the purpoſe of Gods firſt intention to ſave. Matth. 22.14. Many are called, but few are choſen. So Rom. 11.7. The Jewes did not obtain what they ſought for, but the elect obtained it, and the reſt were hardened. 2. Tim. 2.20. There are vessels of honour, and vessels of diſhonour. The Scripture makes it a diſcriminating act in God, that ſome he choſe to life; and others from eternity in his counſel he choſe to wrath and condemnation. And theſe Scriptures will fully overthrow this opinion. And indeed the very word chuſing confutes it, which intimates a taking off ſome, with an overlooking of others.
But now let us view a little the Arguments of Script…es they abuſe, to ſtrengthen this unſound opinion of theirs▪ ur
One is, 1 Cor. 15.22. As in Adam all died, even ſo in Chriſt ſhall all be made alive. Now, ſay they, Every man did die in Adam; every mothers childe by Adams fall became ſubject to death: even ſo, in Chriſt ſhal every man be made alive; the Lord did intend that every man ſhould have benefit by Jeſus Chriſt.
Now to take off this; I ſhall anſwer it in ſhewing you the true intent and ſcope of this Scripture. This univerſal phraſe of making alive, hath not reference to the ſaving of the ſoul, but to the reſurrection of the body: And ſo the ſence is this▪ That as in Adam, by vertue of his ſin, every man came to die a natural death; So in Chriſt ſhall all be made alive; that is, ſo by Chriſts power ſhall every man riſe from the dead. And if you aske how I make that appear to be the intendment of the Text. I anſwer, the words themſelves will make it plain. Verſ. 11. It is ſaid, By man came death, by man alſo came the reſurrection from the dead: that is, as by that man Adam came death, ſo by that man Chriſt ſhall come the reſurrection from the dead: for as in Adam all died, &c. ſo that here you ſee, this is brought in as a proof of the 21. verſe: Intimating, that this being made alive, hath no reference to the life of the ſoul, but onelyonly to the Reſurrection of the body; that as Adam by his ſin brought death to all men, ſo Chriſt by his power ſhall raiſe all men from the dead; every man in his own order. However, ſhould this be granted, that this making alive ſhould have reference to the life of the ſoul; it would bear no more but this, that all that are damned, are damned as in Adams loines; and all that are ſaved, ſhall be ſaved as in the loins of Jeſus Chriſt. And ſo make nothing at all to prove this which they call univerſal election.
Another Scripture (undeniable they think) is, Rom. 11.32. where it ſaid, God hath concluded all men under unbeliefe, that he might have mercy upon all. Now ſay they, If God did do an act to make men ſee their unbeliefe, and did intend by this action to have mercy upon all, then God in his counſel intended to ſave all.
Now to this, that he might have mercy upon all; I anſwer: This phraſe (all) is not to be taken in an unlimited ſence, that God ſhut up all men in unbeliefe; that is, God made all believers ſee their own miſery; that he might have mercy on all them that believe. And if you ask how I prove this to be the meaning of the Text, I anſwer: The Scripture makes it clear, Gal. 3.22. The Scripture hath concluded all men under ſin. (The very words forequoted.) But what's the limitation? Shall all men be ſaved? No, For mark the next words. The Scripture hath concluded all men under ſin, that the faith of Jeſus Chriſt ſhould be given to them that believe. Now, though Paul doth not ſay thus to the Romans, yet the words being the ſame, the Reſtriction holds good in both places. So that it is clear, That he might ſave all, or have mercy upon all. It is not meant all univerſally; but all, with limitation of Paul here; all them that believe. Again,
Another objection, or Scripture, they abuſe is, 1 Tim. 2.4. Who will have all men to be ſaved, and come to the knowledge of the truth. This Text Origen doth groſly abuſe; holding hence, that it is the intendment and will of God, that all men ſhould be ſaved. Now, to take off this objection; We muſt firſt diſtinguiſh here of Gods will, and then of this phraſe, All. Who will have all men to be ſaved.
Firſt, of Gods will; and the Schoolmen give this diſtinction about it. That there is a will of Gods good pleaſure; and there is God ſignifying will.
Now the will of Gods good pleaſure is, that real purpoſe in God to ſave a man. And there is no man that in this ſence God wills to be ſaved, but he muſt be ſaved; but in this ſence God wills not all men to be ſaved.
But ſecondly, there is Gods ſignificative will, that is, wherby in Scriptures God tenders ſalvation to every man that will lay hold upon Jeſus Chriſt: and ſo God… ſignifying will excludes no man from ſalvation; but the Miniſters, if they preach to ten thouſand people, they muſt tender Chriſt univerſally to all, becauſe they know not which of them are elect, and which reprobate; which of them ſhall be ſaved, and which damned. This is Gods ſignifying will, and though God by this will tell you what Miniſters muſt do, to tender Chriſt and ſalvation to all; yet this doth no way follow, that the determinate will of Gods good pleaſure is involved under this, as if all men ſhould be ſaved. Perkins in his writings hath this diſtinction of it. That there is Gods abſolute will, and ſo he wills not all men to be ſaved: and Gods conditionate will, that in caſe every man did believe, they ſhould be ſaved; for God envies no mans ſalvation; there is grace enough in God, to ſave every man in the world.
But ſecondly, there may be more diſtinct anſwer given to this place. God will have all men to be ſaved. All, is taken ſometimes in a deſtributive ſence, and ſometimes in a collective ſence. In a deſtributive ſence, for every man under heaven; and ſo God wills not all men to be ſaved. But ſecondly, in a collective ſence; for all ſorts and degrees of men, and ſo God intends to ſave all; that is, ſome of all ſorts, and of all degrees of men in the world. And this appears if you mark the context. He will have all men to be ſaved, that is, ſome of all ſorts. Some Kings, ſome great men, ſome rich, and ſome poor, ſome Princes, and ſome beggars. And therefore the Apoſtle bids them pray for all men. Pray, ſaith he, for Kings and for them in authority: for God will have all men to be ſaved. As much as if he ſhould ſay, Pray for Kings, becauſe God of his grace may ſave Kings, as well as poorer men, that have leſſe incumbrances, and leſſe imployments in the world, and leſſe withdrawings in their own ſoul, then they have. God will ſave all: ſalvation ſhall come to all ſorts of men, and therefore you may lawfully pray for them. And ſo Calvin judiciouſly expounds this place; that God will have all ſorts …f men to obtain ſalvation by Jeſus Chriſt: but it is not to be extended univerſally, as if every individual man and woman ſhould be ſaved. 3. Theſe words are to be taken with thoſe that follow after, God will have all men to be ſaved, and to come to the knowleg of the truth. Now that God will be willing to ſave thoſe that come to the knowledge of the truth, is unqueſtionable all that repent, Acts 17.30. all oppoſition to the time of the old Teſtament, Rom. 16.25.
Ʋſe.Now, is this true, that election is not univerſal; but that ſome men are elected, and others reprobated? Then, to wrap up this quere in a ſhort uſe; this ſhould teach you all, who are in the Land of the living, not to deceive your ſelves; lull not your ſelves aſleep in ſecurity, for it may be, you may be in Gods counſel to ſave, it may be not. Peradventure you may be in Gods thoughts for ſalvation, peradventure you may be in his counſel for damnation; and this ſhould put you upon the work my text calls upon you for, to endeavour to make your calling and election ſure.
2. A ſecond Queee is this, Whether may one that is an elect man, fall away from his election, and come to be a damned man, or no? This the Proteſtant Divines againſt the Arminians and Papiſts have had large controverſies about, but I will not handle it in a controverſal way; onelyonly, as it beſt becomes a Pulpit ſhew you thoſe poſitive Scriptures and reaſons that may clear the truth, and then anſwer the ſtrongeſt objections they produce to the contrary.
Whether may a man that is elected fall away, and afterward periſh?Q. To this I anſwer. No. A man that is once elected by God can never periſh. And this I ſhall give Scripture, and reaſon to plead for it. Matth. 24.24. Chriſt tels us of errour, that it came in ſo eaſily, that if it were poſſible, it would deceive the elect. Intimating, that it is impoſſible ſo to ſeduce the elect, as to make them finally fall away. So, John 6.37. All that the Father hath given me, ſhall come unto me: that is, all that God the Father hath decreed to ſave by Chriſt, ſhall come unto Chriſt. Verſ. 39. This is the Fathers will, that ha…h ſent me, that of all that he hath given me, I ſhould loſe none. This is the Fathers will, and Commiſſion to Chriſt, th…t of all thoſe that by his decree he had given to Chriſt to …ave by r…demption, he ſhould loſe none. And ſaith Chriſt, I …ave loſt nothing. So John 10 28, 29. I g…ve unto my ſheep …ternal …ife, and they ſhall never periſh, neither ſhall any man take …hem out of my hand…; my Father that gave them me, is greater then all, and no man shall pluk them out of my Fathers hands. By his Fathers hands, he me…ns his decree; God by his decree intended to ſave ſo many, and Chriſt to vindicate his Father, tels us, that ſo many as God The Father had decreed to ſalvation, neither man nor Devil ſhould prevail to pluck them out of his Fathers hand. So Rom. 11.1. God hath not caſt away his people whom he foreknew. That is, whom God did predeſtinate, he caſts none of them away, none of them ſhall periſh. Many many more Scriptures I might multiply, to ſhew, that a man once elected, can never periſh; as 2 Tim. 2.19. 1 Cor. 18.9.2 Theſ. 3.3. But I would name reaſons as well as Scriptures. And
Firſt, if election were changeable, then God muſt be changeable; which to think, there is nothing more abſurd. If Gods decree be changeable, Gods eſſence and nature were ſo alſo; election being nothing elſe, but God himſelf cuſing: for every thing in God, is God. And this the Scripture tels us, is farre from him; for there is no variableness or ſhadow of change in God. Jam. 1.17. Iſa 46.10. Mal. 3.6.
Secondly, if the elect could periſh, then Jeſus Chriſt ſhould be very unfaithful to his father, becauſe God the father hath given this charge to Chriſt, that whomſoever he elected, Chriſt ſhould preſerve them ſafe, to bring them to heaven. Now ſhould not this be accompliſhed, Chriſt would be unfaithful to his father. John 6.39. This is the fathers will, which hath ſent me into the world, that of all that he hath given me, I ſhould l…ſe nothing, but that I ſhould raiſe them up at the laſt day. This is the will of God, to ſave many by Chriſt. Now, ſhould not this be made good, Chriſt muſt needs be unfaithful to the Commiſſion of his father.
Thirdly, ſhould this be true, then Pauls golden chain ſhould be broken. P…. 8.30. Whom he did predeſtinate, them he calls; whom he calls, t… …e juſtifies; whom he juſtifies, them he glorifies. Now, ſhould this chain break, that whom he elects, them he calls, whom he call…, them he juſtifies, and there ceaſe (as the Pap…ſts hold) and m…n be after da…ned, then the great and main links would be loſt, that whom he juſtifies, them glorifies, and ſo bring an obſu…dity upon …he Scripture thereby.
Now to anſwer ſome tex…s of Scripture they abuſe, (which at firſt view you would think very plauſible) to maintain, that a man may be an elect man, and brought into Chriſt, yet afterward damned. The firſt is, John 6.70. Have not I choſen twelve, and one of them is a Devil? Now ſay they, there were twelve choſen, or elected, and one of them is a devil, did periſh; intimating, that men may be elected, yet periſh for all this. To which I anſwer.
That there is a double Electing. Firſt, a chuſing to ſome peculiar Office. Secondly, there is an electing to grace, life, and glory. Now, when Chriſt ſaith, Have I not choſen you twelve? it is meant of his chuſing of them to an Office, to the place of an Apoſtle, to be his diſciples. Now it is true, that a man may be choſen to ſome peculiar Office in the Church of God, and yet be a periſhing and damned man; but this phraſe hath no relation to the decree of God from eternity, only to a temporal electing of twelve men to a temporal Office, to the Office of an Apoſtle.
Another Scripture they abuſe is, Exod. 32.32. it was Moſes prayer, If thou wilt not (ſaith Moſes to God) forgive their ſins, then blot my name out of the book of life. Now, ſay they, the book of life is Gods election: and here Moſes prayed, that God would blot his name out of the book of life. Intimating, ſay they, a man may be elected and written in that book, and yet afterward blotted out and periſh.
To which I anſwer. That this prayer of Moſes is onelyonly a wiſh or ſuppoſition, as Pauls was, when he wiſht he were accurſed from Chriſt, for his kindred in the fleſh. Now a man may ſuppoſe mountains of Gold, and ſuppoſe things that never were, nor never ſhall be in being: bare ſuppoſitions put nothing in being; ſo here, that Moſes makes a ſuppoſition in a pathetical prayer, this doth no way argue, as if his name could be blotted out of the book of life.
Secondly, Rivet he expounds it thus, that there is a double book of life. The book of life being ſometimes taken for the eternal councel and decree of God, as Phil. 4.3. ſometimes for the ſpecial providence of God over men, in preſerving them amongſt the living. So we read Pſal. 139. In thy book, ſaith David, were all my members written: meaning, not in the book of Gods decree, but only in the book of his providence, that all the members of Davids body, they were all under the providence of God, that none could hurt him. And ſo Rivet, with others, think that by the book of life here is meant, that God, would blot out Moſes from the book of his ſpecial protection and let him die as other men, rather then this evil ſhould come upon the people of Iſrael. q.d. Deſtroy my name from among men, and do not protect me any longer.
Again, they object that in Pſal. 69.28. it is ſaid, Let them be blotted out of the book of life. Now, ſay they, That is Gods election, and to be blotted out, implies, that a man may be elected, and yet periſh.
To this I anſwer, as formerly, that the book of life in that place hath no reference to the decree of Gods Election, but onelyonly to his book of providence, that God would not protect wicked men, as he doth his own people, in a way of providence. And other phraſes in Scripture will ſomewhat favour this interpretation. As Ezek. 13.9. They ſhall not be written in the writings of the houſe of Iſrael. Whats that? i. e. let them not any more be thought Iſraelites, nor numbred among the people. And Ainſworth, I remember compares Pſal. 69.19. with this place in Ezek. 13.9. and he makes the ſence to be one and the ſame; that to be blotted out of the book of life, is nothing elſe then to be out of Gods protection; to be blotted out of the catalogue of the living, and have ones life in danger to be brought to death. And this wiſh David wiſhed for thoſe wicked men.
But then they object further from Rev. 22.19. If any man ſhall take away from the words of this book, God ſhall take away his part in the book of life. Here, ſay they, by book of life is unqueſtionably meant Gods decree; and the Scripture ſaith, They that take any thing from this book, God will blot him out of the book of life, and will undoubtedly damn him.
To which I anſwer. I confeſſe in this place the book of life is taken for Gods decree; and that a man may be ſaid to be blotted out of this book, and yet this no way follow, that a man elected may be damned. And here let me give you Auſtins words upon the place, which is a very clear and ſatisfactory anſwer. That a man may be ſaid to be blotted out of the book of life in two regards: Firſt, it is equivalent to this phraſe, that this name ſhall never be written in the book of Life. And you have often ſuch phraſes in Scripture. As it is ſaid in Matthew, He that doth evill himſelf, and teacheth men ſo to doe, he ſhall be leaſt in the Kingdome of Heaven. Intimating, not as if he ſhould come to heaven, but that he ſhould not come there at all. To be leaſt there, is never to be there. So here, to be blotted out is equivalent to this, that they were never in.
Secondly, A mans name may be ſaid to be blotted out of the book of life, not as if it were there in deed and in truth, but in their own opinion; they thought they were elected, and thought their names were written there, they had ſtrong conceits of this; and though they are now deluded, and miſtaken, yet God will make them know one day, when they are in hell, that their names are blotted out of the book of life. Again,
Another Scripture they abuſe is, 1 Cor. 10.12. Let him that thinks he ſtands, take heed leſt he fall. Now, ſay they, if it were not poſſible for a man elected to fall, and fall finally, to what end is this caution of the Apoſtle? it were a needleſs caution, were it not poſſible to come to paſſe.
To which I anſwer two things. Firſt, the Apoſtle doth not ſay, Let him that ſtands, take heed left, &c. but the Apoſtle ſaith, Let him that thinks he ſtands, take heed leſt he fall. Intimating, that men that think they are elected, and think they are in a good condition, they ſhould take heed, leſt they miſcarry to all eternity.
Secondly, Take heed leſt they fall. This falling here is not meant a falling from grace finally, and falling into hell, and periſhing; but the falling here is onelyonly a falling into ſinne, and ſo an elect …an ſhould doe. An elect man, though he ſtand firme in Gods decree, yet he ſhould take heed all the dayes of his life, that he fall not into ſinne. And if you aske me, how I make that appeare, I anſwer, from the context. This is a concluſion, or caution the Apoſtle gives upon the enumeration of ſeveral inſtances of the people of God, that in former ages did ſin againſt God. As ſome that tempted Chriſt, and fell in one day 23000. Others that fell to fornication, and provoked him in the Wildern…sse. With many ſuch ſins reckoned up, and the ſumme of all is this, that ſeeing they that were Gods people fell into ſinne, and were puniſhed, therefore you that think you ſtand, and think you are elected, you ſhould take heed you fall not into ſinne, as they did. And thus I have done with reſolving this ſecond query.
Thirdly,Q. whether doth God elect any man to life and ſalvation upon foreſight of his faith or good works? foreſeeing that this man will believe, therefore I elect him to ſalvation; and the other man will not believe, therefore I chuſe him to damnation. Whether, I ſay, doth God in his eternal decree elect any man to life upon foreſight of works. Here the Papiſts and Arminians joyn both together in maintaining of this. The reaſon, ſay they, why God elects ſome, and not others, is becauſe God did foreſee from eternity that that man would be holy, and would believe in Chriſt, and therefore God elected him to ſalvation. Theſe are the hard imputations they lay to Gods charge.
And in the reſolving of this, I ſhall anſwer it in the Negative. That God, in electing a certain number of men to life and ſalvation, did not doe it upon the foreſight of any good works he ſaw would be in them; whether Faith, Repentance, Sanctification, or any other grace. Indeed it is true, the Papiſts many of them doe not groſly ſay that it was foreſight of good works in general, but the foreſight of faith only, and ſo the Arminians.
But now, to overthrow this ungrounded opinion, Firſt, I ſhall lay down Scriptures to confirm this, that God in electing of men to ſalvation, doth no… doe it upon foreſight of good works, and then lay down reaſons; and after that take off thoſe objections which ſeem to darken this truth.
Firſt, for the Scriptures that confirm this, we have Rom. 11.5. He hath ſaved a remnant according to the election of grace. Intimating, that the remnant that are ſaved, it is onelyonly of grace, not of foreſeen works. So Eph. 1.5, 11. He hath elected us according to the good pleaſure of his will. Gods meer good will was the impulſive cauſe of mans e…ection, and nothing in man. So likewise, Rom. 2.11. That Gods election might ſtand, not according to our works, but according to the good pleaſure of him that called us. So 2 Tim. 1.9. Not of works, but according to his owne purpoſe and grace. Upon his good pleaſure, and his good will to mankinde, upon that ground election ſtands.
But now to adde ſome reaſons why it cannot be that God ſhould determine in his own councel, to ſave man upon the foreſight of his works. I ſhall name four or five. A…,
Firſt, becauſe the inferiour priviledges that God beſtowes upon his peoples, as vocation, and juſtification, are not for their good works (though they are in actual being) therefore much leſſe is election for good works onelyonly foreſeen. Firſt, for Vocation, 2 Tim. 1.19. We are called, not according to our owne works, but according to the purpoſe of his own grace. And then for Juſtification, we are not juſtified for works neither. Rom. 3.24. We are juſtified freely by his grace, for by the works of the law ſhall no fleſh be juſtified. Now, if vocation and juſtification be not for works, much leſſe is election for works, and for works foreſeen, not being actually in us.
Secondly, becauſe then it would follow, that children dying in infancy could not be elected; for the childe being in the mothers wombe, if it hath life, it hath a ſoule, and ſo muſt either be ſaved, or damned. But a childe, while it is in the wombe, neither acts good or evil. Now if God did elect perſons to life upon foreſight of works, then children dying in the wombe could not be elected; becauſe there are no works God could foreſee in them. And then this would be a very uncomfortable doctrine for parents that have children dying young.
Thirdly, then would man have ſomewhat whereof to boaſt before his God, as if he could lay claim to ſalvation from him. If God were bound to chuſe men to ſalvation upon foreſight of good works, then man might ſay, I thank not God, but I thank my believing, and thank my good works, for theſe were the motives for which he choſe me to glory; and …hus would poor man boaſt againſt his Maker.
Fourthly, Becauſe God hath elected the worſt of men; when others that have more natural worth and goodneſſe are paſſed by. 1 Cor. 1.27, 28. God hath choſen the fooliſh things of the world to confound the wiſe, and God hath choſen the weak things of the world, &c. and baſe things of the world, and things that are deſpiſed hath God choſen, &c. And Matth. 11.25. I thank thee O Father, that thou haſt hid theſe things from the wiſe and prudent, and haſt revealed them unto babes. Thoſe that had the greateſt worldly wiſedome, and natural abilities, that moſt excelled in outward ſtrictneſſe, and moral vertues, are rejected, when thoſe that are but babes in underſtanding, who many times are the worſt for their moralities, are elected; which is a clear demonſtration, that election is not grounded upon faith, or works foreſeen; for then the beſt had been choſen before the reſt.
Fifthly, Our works carry no proportion to what God hath elected us unto; we are elected to eter…al glory, but our works are finite, imperfect, no more then our duty, yea not done by our own ſtrength, but by the power of Gods grace, and therefore cannot be that which moveth God to elect us.
Sixthly, becauſe God doth not chuſe men to life for the ſake of Jeſus Chriſt, therfore much leſs for their works ſake.
It is true, and miſtake me not, I confeſſe, (and ſo all Divines that are confeſſe this) that God ſaves a man for Chriſts ſake, but God elects not a man for Chriſts ſake, but meerly for his own good pleaſure… ſake. God in chuſing a man to life, hath no reference to Chriſt, as if Chriſt were the motive. Chriſt was predeſtinated himſelfe, therefore could not be the cauſe of our predeſtination, 1 Pet. 1.20. We are choſen in him, its true, Eph. 1.4. as the common perſon; God elected Chriſt firſt in order, and all believers in him, but it is not for Chriſts ſake, but according to his own will. As ſuppoſe a Kingdome to be newly ſet up, a King is choſen, and his ſueceſſors to follow after; why then all the ſucceeding Kings are choſen in him that was firſt elected: ſo are we choſen in Chriſt. God doth chuſe a man as freely, as if Chriſt did never die; and yet God ſaves none, but for Chriſts ſake; and this makes election on Gods part moſt free. God doth not conſider Chriſt, nor the good works we have, but tis only his own good will engages him to ſave ſome, and neglect others. And thus much for proving this point. There are ſome objections now that lie in the way which muſt be removed.
God, ſay they, doth elect men upon the foreſight of their good works; and they alledge four Scriptures to prove this. James 2.2. Hath not God ch…ſed the poor of this world to be rich in faith? now, ſay they, their laying out their eſtates for good uſes, and ſo becoming poor, that is the reaſon why God chuſeth th…m, and neglects richer men.
To which I anſwer. That poor here is onelyonly ſpoken of, as the quality of the perſons that are choſen, not as the cauſe wherefore they are choſen. And this anſwer Mr. Perkins gives: that poverty is not the cauſe why, but the deſcription of the perſons that are choſen, that Gods decree of election doth commonly run among the poorer ſort of men, the more to advance his own grace; that man ſhall not ſay, election is intailed upon works: for if poverty ſhould be the cauſe of their election, then all that are poor ſhould be elected, which is falſe. Again further they object,
2 Theſ. 2.13. God from the beginning hath choſen us to ſalvation, through ſanctification of the Spirit, and belief of the truth. Now ſay they, ſanctification, and faith is made as the channel, through which el…ction muſt runne, and therefore that is the cauſe or motive why God did elect them. To this we anſwer.
That it is true, God elects men through ſanctification and faith, as the end God aimes at in elect perſons, not as the motive for which he elects them. And this anſwer Rivet gives. All elect men ſhall be ſanctified, and all elect men ſhall believe; though it is not for this ſanctification and belief that they are elect…d. It is not for grace, but unto grace they are choſen. This diſtinction the Sc…ipture gives, 1 Pet. 1.2. Ye are elect according to the foreknowledge of God, through ſanctification unto obedience. N… for, as the motive; but to, as the end.
Ag…in T…t. 1.1. i… i… called the faith of Gods elect. Now, ſay they, i… is call…d ſo, b…cauſe God elects them foreſeeing their faith. To wh…ch we anſwer.
That faith is h…re called, the faith of Gods Elect; not as if G…d foreſe…ing faith did elect men, but becauſe all elect men ſhall believe; becauſe faith is a peculiar priviledge belonging onelyonly to elect men, therefore it is called their faith.
And then laſtly, one Scripture more they alledge, 2 Tim. 2.20. If any …an ſhall purge himſelf from ſin, he ſhall be a veſſel of honour. Now here, ſay they, purging, that is, ſanctification, and good works, it is made a condition of election, of being a veſſel of honour. God makes this condition, if he foreſee a man will purge himſelfe, and will live holily, that man ſhall be elected, ſhall be a veſſel of honour. To which we give this anſwer, That purging and ſan…tification is here lai… down, not as the cauſe, but as the ſigne of their election; not as the cauſe why men are veſſels of honour, but the ſigne or evidence that they are ſo. If you are purg…d, you ſhall be v…ſſ…ls of honour; that is, if you are ſanctified, it is a ſign to you that you are elected.