The Sum of Christian Religion, Aphorisms · Article 5
ARTICLE. V. Of Predeſtination.
I. TO deny in God an eternall predeſtination of mankinde, is to deny God himſelfe, and to give the lye to the holy Scripture; for, as Luther (a)De ſervo arb. cap. 143.ſaith truly, God, being ſpoiled of his power and wiſdome in electing, what will he be elſe, but the Idoll of Fortune, by whoſe power all things are done raſhly or at randome? And, at length, it will come to this, that men are damned and ſaved with the knowledge of God, as who hath not diſcriminated by a certaine election, thoſe that ſhall be ſaved and damned: but, a generall lenity tolerating and hardning being proffered to all, then a correcting and puniſhing mercy, he hath left it to mens choice whether they will be ſaved or damned; he himſelfe, perhaps being gone to feaſt with the Ethiopians, as Homer ſaith. Auſtine in his booke De bono perſever. c. 18. averreth, That no man can diſpute, except he will fall into error, againſt this predeſtination; which, ſaith he, we defend, according to the holy Scripture: and cap. 21. Therefore, it ſavours too much of contention (ſaith he) to contradict predeſtination, or to doubt of it.
II. Therefore, of predeſtination we muſt ſpeake, and be ſilent with the Scripture: for what God will have concealed, muſt not be enquired after; and what he hath revealed muſt not be neglected; leſt in thoſe we be found unlawfully curious, in theſe damnably ungratefull: as(b)l. 1. ad Monimum. p. 8. Ambroſe excellently.
III. Neither (that we may give this caution with Fulgentius) is there any coactive neceſſity of mans will to be expreſſed by the name of predeſtination; but rather, a mercifull, juſt, and eternall diſpoſition of Gods future worke is hereby declared.
IV. For predeſtination (that we may after the plaineſt way define it; to wit, from the effects of God knowne to us irrefragably out of Scripture and experience) is Gods eternall (a) counſell, by which, out of the loſt (b) maſſe of mankinde, of his meere good will (c), he beſtoweth juſtice, and life eternall upon whom he pleaſeth, in his mercy by faith in Chriſt, and freely by Chriſt (d) ſaveth them: and to whom he pleaſeth he denyeth to give that faith, juſtice, and (e) life; but leaving them in their wickedneſſe, blindneſſe, and deſtruction (f) for their ſins, he doth moſt juſtly addict and condemne them (g) to eternall paines: that, by ſaving of the beleevers, he might declare his mercy (h) and grace; by damning the wicked, he might manifeſt his juſtice and power to (i) all eternity.
Teſtimonies of Scripture.
(a) Acts 15.18. The works of God are knowne to him from the beginning of the world.
Epheſ. 1.4. As he hath choſen us before the foundations of the world were laid.
Acts 4.28. That they might do whatſoever thine hand and thy counſell had fore appointed to be done.
Rom. 9.11. That the purpoſe of God, which is according to election, might remaine ſure.
(b) Rom. 9.21. Hath not the Potter power over the clay, that out of the ſame lump, he may make one veſſell to honour, another to diſhonour?
Jerem. 18.6. Cannot I, as that Potter, do unto you, O houſe of Iſrael, ſaith the Lord? Behold, as the clay is in the hand of the Potter, ſo are you in mine hand, O Iſrael.
(c) Mat. 11.26. Even ſo Father, becauſe it hath pleaſed thee.
Rom. 9.18. He will have mercy on whom he will, and whom he will he hardneth.
Epheſ. 1.5, 9. Having predeſtinated us unto the adoption of children by Jeſus Chriſt to himſelfe, according to the good pleaſure of his will: Having made knowne unto us the myſtery of his will, according to his good pleaſure, which he had purpoſed in himſelfe.
(d) Rom. 8.29, 30. Whom he fore-knew, he alſo predeſtinated to be made conformable to the Image of his Son, that he might be the firſt-borne among many brethren. Whom he predeſtinated, them alſo he hath called; and whom he hath called, them he hath juſtified; and whom he hath juſtified, them he hath alſo glorified.
Epheſ. 1.4, 5. As he hath elected us before the foundation of the world was laid, that we might be holy and without blame before him in love. Who hath predeſtinated us whom he hath adopted to be his ſons, through Jeſus Chriſt to himſelfe, according to the good pleaſure of his will.
(e) Rom. 9.18. He hath mercy on whom he will, and whom he will he hardneth.
2 Tim. 2.25, 26. It behooveth the Jervant of God with all gentleneſſe to trie, if at any time God will give them repentance to the acknowledging of the truth, that they may recover themſelves out of the ſnare of the devill, who are captivated by him at his will.
(f) Rom. 9.18. He hath mercy on whom he will have mercy, and whom he will be hardneth.
Pſal. 81.13. I left them therefore to the ſtrength of their own heart, and they walked in their owne counſels.
Acts 14.16. And who in former ages ſuffered all Nations to walke in their owne wayes.
(g) Deut. 27.26. Curſed is he that doth not obſerve the words of this Law to do them.
Ezek. 18.4. That ſoule that ſins, ſhall die.
Coloſ. 3.6. For which things the wrath of God cometh upon the diſobedient.
(h) Rom. 9.23. That he might make knowne the riches of his glory towards the veſſels of mercy, which he hath prepared for glory.
Epheſ. 1.6. To the praiſe of the glory of his grace, who hath freely made us acceptable in his Beloved.
(i) Rom. 9.22. But what if he, willing to ſhew his wrath, and to make his power knowne, hath endured with much patience the veſſels of wrath prepared for deſtruction?
Prov. 16.4. God hath made all things for himſelfe, and the wicked alſo for the evill day.
V. Now, becauſe all the works of God are knowne to himſelfe from (a) eternity, and with the Father of lights there is no change or ſhadow of (b) turning: therefore it is not to be doubted, but whatſoever God doth in time, either in ſaving, or condemning of men, that he did decree from eternity unchangeably to doe, and after that manner that he worketh now, and as the Scripture witneſſeth he doth (c) worke.
Teſtimonies of Scripture.
(a) Acts 15.18. All the works of God are knowne to him from the beginning of the world.
(b) James 1.17. With the Father of lights there is no changing, or ſhadow of turning.
(c) Iſai. 14.27. The Lord of Hoſts hath purpoſed, and who ſhall diſanull it?
VI. We may alſo otherwiſe define predeſtination out of Scripture, à priori, or from the cauſes; That it is Gods (a) eternall, (b) free, (c) juſt, (d) immutable, and (e) holy (f) counſell and (g) purpoſe; by which, from eternity, before the foundation of the (h) world out of mankinde, being equally corrupted and (i) loſt, (to wit, which ſhortly after the holy creation, by Satans inſtigation, was to fall, and to be lyable to eternall (k) death) of his meere good pleaſure and (l) mercy he fore-ſaw (m) ſome, and elected (n) them, and writ them downe in the Booke of (o) life, and called them in (p) himſelfe, and ordained them for life (q) eternall, to have ſalvation in (r) Chriſt Jeſus; whom, from the beginning to the end of the world, by his Word and Spirit, he hath effectually (ſ) called to the knowledge of his Son Chriſt Jeſus, hath beſtowed on them true faith and hearty (t) converſion, hath (u) juſtified, and at laſt will (x) glorifie them: But others, moſt juſtly and willingly he hath (y) pretermitted, and hath not written them in the Booke of (z) life, but hath decreed, as impute veſſels of his wrath, for their ſins, to plague them with eternall (aa) death; and in time he pitieth (bb) them not, but hath reprobated (cc) them to be forſaken and left in their blindneſſe and wickedneſſe; that he might make manifeſt the riches of his bounty and grace upon the elect veſſels of mercy, and upon the reprobate veſſels of wrath the power of his (dd) diſpleaſure, that ſo the mercifull and juſt Judge of the world might be to all eternity acknowledged and praiſed.
Teſtimonies of Scripture concerning Predeſtination and Election.
(a) Pſal. 33.11. The counſell of the Lord ſtandeth for ever, the thoughts of his heart from age to age.
(b) Rom. 9.18. God ſhews mercy on whom he will, and whom he will he hardeneth.
Mat. 20.15. May not I do with mine owne as I liſt?
Eſay 46.10. My counſell ſhall ſtand, and I will fulfill all my pleaſure.
(c) Dan. 9.14. The Lord our God is juſt in all the works that he hath made.
(d) Prov. 19.21. The counſell of the Lord abideth.
Iſai. 14.24, 25. As I have thought, ſo ſhall it come to paſſe, as I have purpoſed, it ſhall ſtand. This is the purpoſe that I have purpoſed, the Lord of Hoſts hath purpoſed, and who ſhall diſanull?
Iſai. 45.7. Forming peace, and creating evill.
Iſai. 46.11. I have purpoſed, and I will alſo do it.
Ezek. 12.25. I will ſpeake the word, and I will do it.
Malac. 3.6. I am the Lord, and change not.
Rom. 11.29. Of them God cannot repent.
Heb. 6.17. God, willing to ſhew the immutability of his promiſe, confirmed it by an oath.
James 1.17. With the Father of lights there is no change.
(e) Iſai. 6.3. Holy, holy, holy Lord God of Hoſts.
Pſal. 145.17. The Lord is juſt in all his wayes, and holy in all his works.
(f) Epheſ. 1.11. He did all things by the counſell of his will.
Acts 4.28. That they might do whatſoever thine hand, and thy counſell had pre-ordained to be done.
(g) Rom. 8.11. That the purpoſe of God which is according to election might remaine.
Epheſ. 1.11. In him we have obtained an inheritance, being predeſtinated according to his purpoſe, who worketh all things by the counſell of his o…ne will.
(h) Epheſ. 1.4. As he hath elected us in himſelfe before the foundations of the world were laid.
(i) Epheſ. 2.5. When we were dead in our ſins, God hath quickened us together with Chriſt.
Rom. 9.21. Hath not the Potter power of the ſame lump, to make one veſſell to honour? &c.
(k) Geneſ. 1. ver. 2, 3. &c.
(l) Tit. 3.5. Not by the juſt works which we have done, but by his mercy he hath ſaved us.
Rom. 9.11.18. The children being yet not borne before they had done good or evill, that the purpoſe of God which is according to election; that is, not of works, but of him that calleth, might ſtand ſure. Therefore he will have mercy on whom he will &c.
Deut. 7.7, 8. Not becauſe of your multitude hath the Lord loved you above all other people, and choſen you; but becauſe the Lord loved you.
(m) Rom. 8.29. Whom he fore-knew, them he predeſtinated, to be conformable to the Image of his Son, that he might be the firſt-borne among many brethren.
(n) Mat. 22.14. Many are called, few choſen.
Epheſ. 1.4. As he hath choſen us in him.
(o) Phil. 4.3. Whoſe names are in the Booke of life.
Dan. 12.1. At that time thy people ſhall eſcape, whoſoever is found written in the Booke of life.
Luke 10.20. Rejoyce that your names are written in heaven.
Rev. 20.12. And another booke was opened, which is the Booke of life.
Rev. 21.27. There ſhall no thing enter into it that defileth, or doth any abomination, or ſpeaketh lyes, but who are written in the Lambs booke of life.
Of the Book of life ſee alſo Exod. 32.32, 33. Pſal. 69.29. and 139.16. Ezek. 13.9. Rev. 17.8. and 20.15.
(p) Epheſ. 1.5. Having predeſtinated us unto the adoption of children by Jeſus Chriſt to himſelfe, according to the good pleaſure of his will.
(q) Acts 13.48. And they beleeved, ſo many as were ordained to life eternall.
(r) Epheſ. 1.5. Having predeſtinated us unto the adoption of children by Jeſus Chriſt to himſelfe, according to the good pleaſure of his will.
(ſ) Rom. 8.30. Whom he predeſtinated, them alſo he called.
(t) Mat. 13.11. To you it is given to know the myſteries of the Kingdome of heaven.
Mat. 11.15. I thanke thee, O Father, that thou haſt hid theſe things from the wiſe and prudent, and haſt revealed them to babes.
Acts 13.48. And as many as were ordained to life eternall, beleeved.
Epheſ. 1.4. That we might be holy before him in love.
Tit. 1.1. According to the faith of Gods elect.
(u) Rom. 8.30. Whom he called, thoſe alſo he juſtified.
(x) Rom. 8.30. Whom he juſtified, thoſe alſo he glorified.
(y) Mat. 22.14. Few are choſen.
Rom. 11.7. The elect have obtained, the reſt were hardened.
(z) Rev. 20.15. He that was not found written in the Booke of life, was caſt into the burning lake.
Rev. 17.8. Whoſe names are not written in the Book of life, from the foundation of the world.
(aa) Rom. 9.22. He endured with great patience the veſſels of wrath prepared for deſtruction.
Mat. 25.41. Go yee curſed into everlaſting fire, prepared for the Devill and his Angels.
Prov. 16.4. God made all things for himſelfe, and the wicked for the evill day.
Jude 4. and 2 P…t. 2.3. Who of old were ordained for this judgement.
(bb) Rom. 9.18. He ſheweth mercy on whom he will, and whom he will he hardeneth.
Pſal. 59.6. Be not mercifull to all the ſins of the wicked.
Jer. 13.14. I will not pity, nor ſpare, nor have mercy, but deſtroy them.
(cc) Pſal. 81.13. I permitted them to the ſtrength of their owne hearts, and they walked in their counſels.
Acts 14.16. God in former ages ſuffered all Nations to walke in their owne wayes.
Rom. 1.24, 26, 28. Therefore God delivered them up to their owne hearts deſires, to uncleanneſſe, that they might defile their bodies one with another.
(dd) Rom. 9.22, 23. What if he, willing to ſhew his anger and make knowne his power, endured with much patience the veſſels of wrath prepared for deſtruction: And that he might make knowne the riches of his glory to the veſſels of mercy, which he hath prepared for glory?
Rom. 9.17. For this very cauſe have I raiſed thee, that I might make knowne my power in thee, and that my Name may be declared through all the earth.
Exod. 9.16. And truly, for this cauſe have I ſet thee up, that I might ſhew my power in thee, &c.
Prov. 16.4. God hath made all things for himſelfe, even the wicked man for the evill day.
(ee) Pſal. 145.7. They will call to minde the multitude of thy goodneſſe, and they will ſpeake of thy righteouſneſſe.
Pſal. 75.8. God is Judge, he lifieth up one, and caſteth downe the other.
VII. Out of theſe teſtimonies of Scripture it is manifeſt, that God, before the foundation of the world, did put this difference betweene men, that he ſayes himſelfe, he ſhews mercy (a) to ſome, and hardeneth (b) others; he illuminateth ſome, and (c) blinds others; he calls ſome to repentance, and calls not others; beſtowes faith on ſome, beſtowes it not on (d) others. Abel was received of God, Cain (e) rejected: Sem retaines the bleſſing of God, Cham is (f) accurſed: Abraham is called out of Ur of the Chaldees, others are (g) forſaken: Iſaac is made heire, Iſmael is (h) ejected: Jacob is loved, Eſau hated: Peter after his fall is received unto (i) grace, Judas is left in deſpaire. In briefe, that will be till the end of the world which Chriſt (k) fore-told, Then two ſhall be in the field, one ſhall be received, the other ſhall be rejected; two ſhall be grinding in the Mill, the one ſhall be received, the other refuſed. Who then will doubt whether God did not decree that from eternity, which in time he will have done? For, with God, the Father of lights, there is no change, Jam. 1.17. See above, Aphoriſ. 5.
VIII. Therefore, it is no leſſe true that there is predeſtination, then that God is God. See Luthers ſaying above, Aphoriſ. 1.
IX. The cauſe why God from eternity, out of loſt mankinde, did predeſtinate ſome to life eternall, to be ſaved in Chriſt, is none other in the counſell of God, then what in time moved him that he ſhould beſtow upon his Elect, according to his revealed word, faith, and life eternall; to wit, his meere good pleaſure, and free-will of electing them in (a) Chriſt, and not their fore-ſeene holineſſe or good (b) works; for they were all ſinners alike, and unapt for good (c) works, unleſſe that God doth operate theſe in them, becauſe he had predeſtinated and (d) elected them before.
Teſtimonies of Scripture.
(a) Rom. 9.18. He will have mercy on whom he will, and whom he will he hardeneth.
Epheſ. 1.5. Who hath predeſtinated us, whom he hath adopted to be ſons in Chriſt Jeſus to himſelfe, according to the good pleaſure of his will.
Mat. 11.26. Even ſo Father, becauſe it hath pleaſed thee.
(b) 1 John 4.10. In this is love, not that we loved God, but that he loved us.
John 15.16. You have not choſen me, but I have choſen you.
Rom. 9.11. Not of works, but of him that calleth.
Tit. 3.5. Not by the works of righteouſneſſe which we have done, but by his mercy he hath ſaved us.
Epheſ. 1.4. He hath elected us in him, in love.
Deut. 7.7. Not becauſe you were many, hath God above all people loved and choſen you, but becauſe the Lord loved you.
(c) Epheſ. 2.3. We were all the children of wrath, as others were.
Mat. 7.8. An evill tree bringeth not forth good fruit.
(d) 2 Cor. 3.5. Not that we are ſufficient of our ſelves to thinke any thing as of our ſelves, but our ſufficiency is of God. See alſo Epheſ. 1.4. Rom. 8.30.
X. Why God did not chooſe all, or did not forſake all, but ſome onelyonly; and why he choſe us, rather then others; I ſay, Jacob, Peter, and Paul, rather then Eſau, Judas, and Simon Magus, in Gods eternall counſell no other reaſon can be given, then what is revealed in his Word; to wit, why he did not call all in time, or not call; convert, or not convert; to wit, the gracious and juſt pleaſure of his (a) will, and not the fore-ſeene inequality, worthineſſe, or unworthineſſe of men; as if God had fore-ſeene that theſe ſhould be good in themſelves, and others ſhould be wicked; for God ſaw all men equally corrupted, and therefore, in reſpect of worth, he might have juſtly (b) rejected all. S. Paul tells us, that the cauſe of this good will and pleaſure of God, was the manifeſtation of his mercy and (c) wrath: but why that ſeemed good to God thus, and not otherwiſe, it is that unſearchable depth of the wiſdome of God, to be adored by us with the Apoſtle; O the (d) depth! The cauſe may be hid, it cannot be unjuſt, ſaith (e) Auſtine.
Teſtimonies of Scripture, and of the Ancient Fathers.
(a) Mat. 11.25, 26. I thank thee Father, Lord of heaven and earth, that thou haſt hid theſe things from the wiſe and prudent, and haſt revealed them to babes: Even ſo, becauſe it pleaſed thee, O Father. See alſo Epheſ. 1.5, 6.
(b) Rom. 9.11. The children being yet unborne, when they had done neither good nor evill, that the purpoſe of God might remaine ſure, according to election; that is, not of works, but of him that calleth.
(c) Rom. 9.22. What if he, being willing to ſhew his wrath, and make knowne his power, hath ſuffered with much gentleneſſe the veſſels of wrath prepared for deſtruction, and to make knowne the riches of his glory towards the veſſels of mercy? &c.
Rom. 9.17. For this cauſe have I raiſed thee, that I might make knowne my power on thee, and that my Name might be declared through all the earth.
Prov. 16.4. God made all for himſelfe, even the wicked for the evill day.
(d) Rom. 11.33. O the deep riches of the wiſdome and knowledge of God! how unſearchable are his judgements, and his wayes paſt finding out!
(e) Auguſt. ad Paul. epiſt. 59. Why ſome belong to predeſtination, ſome do not belong, the cauſe may be occult, it cannot be unjuſt.
XI. But the cauſe why God chooſeth not theſe, as uncleane veſſels ordained to wrath and eternall (a) damnation, is none other, then why now, and for ever, according to Law and Goſpell, he puniſheth and condemneth them: to wit, in regard of God, his moſt juſt anger againſt (b) ſin; in regard of the reprobate, their ſins, malice, and (c) infidelity: for, as God in his juſtice puniſheth none but for (d) ſin; ſo he predeſtinated no man to puniſhment, but for ſin.
Teſtimonies of Scripture.
(a) Prov. 16.4. God hath made all for himſelfe, the wicked alſo for the evill day. See Rom. 9.22. Mat. 25.41. Jude 4.
(b) Pſal. 5.6. He hateth all the workers of iniquity.
(c) Epheſ. 5.6. For theſe things the wrath of God cometh upon the children of diſobedience.
(d) Ezek. 18.4. That ſoule that ſinneth ſhall die.
XII. Therefore, there is no injuſtice in Gods predeſtination, but all things are done graciouſly and juſtly: for, it is an act of grace to pardon the Elect that debt, which he might have juſtly exacted from them; and it is an act of juſtice to require it of the reprobate, which he was not bound to remit unto (a) them; yea, God ſhould be juſt, if he puniſh (b) both, becauſe he found both in the ſame corruption: they then that are condemned cannot pretend, that they have not deſerved puniſhment, nor can they who are juſtified, glory that they have deſerved grace and (c) ſalvation.
Teſtimonies of Scripture, and of Ancient Doctors.
(a) Mat. 20.13, 15. Friend, I do thee no wrong; may not I do with mine own what I pleaſe? Is thine eye evill, becauſe I am good?
Rom. 11.35. Or, who hath firſt given to him, that he might be repaied?
(b) Auguſt. de bono perſeverant. cap. 8. He ſhould be juſt, though he puniſhed both: he who is delivered, hath cauſe to give thanks; he who is condemned, hath no cauſe to complaine.
(c) Ambroſe l. 2. c. 1. De vocat. Gent. Neither is the complaint of the damned man juſt, nor the bragging of the juſtified true, if either the one ſay, that he hath deſerved puniſhment, or the other affirme, that he hath merited grace.
XIII. All things (ſaith Luther) depend upon Gods predeſtination; to wit,In praefat. comment. ad Rom. who are to beleeve, who not; who are to be freed from ſin, who are to be blinded; who are to be condemned, and who juſtified: For, in them who are elected to life, he worketh, by calling them to repentance, faith, juſtice, comfort, (a) glory; in thoſe that are predeſtinated to damnation, he doth not worke, but in them he findeth ſin, infidelity, injuſtice, deſperation and ſhame; in many, notwithſtanding, he worketh moſt juſt (b) induration, and in all eternall deſertion, and rejection from Gods (c) preſence.
Teſtimonies of Scripture.
(a) Rom. 8.29, 30. Whom he fore-knew, he alſo predeſtinated to be conformable to the image of his Son, that he might be the firſt-borne among many brethren. Thoſe whom he predeſtinated, he called; whom he called, them he hath juſtified; whom he juſtified, thoſe he glorified.
Acts 15.48. And ſo many as were ordained for life eternall, beleeved.
(b) Rom. 9.18. He hardeneth whom he will.
Rom. 11.7, 8. The Elect have attained, the reſt are hardened: As it is written, God gave them the ſpirit of ſlumber: eyes that they might not ſee, eares that they might not heare.
(c) Jer. 16.5. I have taken away my peace from this people, ſaith the Lord, mercy, &c.
Mat. 23.38. Behold, your houſe is left unto you deſolate.
Mat. 25.41. Goe yee curſed into everlaſting fire, prepared for the Devill and his Angels.
XIV. Therefore, whomſoever God in Chriſt hath predeſtinated to life, he alſo calleth them certainly and unchangeably to faith, he juſtifieth, and glorifieth (a) them: It is therefore impoſſible for the Elect to periſh, and to be blotted out of the Book of (b) life. If any of theſe periſh, God is deceived, ſaith Auſtine:De corr. & gratia. c. 6. but none of them periſh, becauſe God is not deceived. If any of theſe periſh, then God may be overcome by mans wickedneſſe; but none of them do periſh, becauſe, in nothing can God be overcome: but the reſt who are deſerted by God, and left to themſelves, do ſurely and infallibly periſh; for, An evill tree cannot bring forth good fruit. Mat. 7.18.
Teſtimonies of Scripture.
(a) Rom. 29.30. Whom he fore-knew, them he alſo called and juſtified.
(b) Mat. 24.24. If it were poſſible, the Elect ſhould be ſeduced.
John 10.28. I give to my ſheepe life eternall, and none ſhall take them out of mine hand.
Rev. 3.5. He that overcometh ſhall be cloathed in white, and I will never blot his name out of the Book of life.
XV. Againſt hypocrites and enemies, the Scripture (a) threatneth, that they ſhall be blotted out of the Booke of life; not as if they had before been written in it; (for, it is added, And they ſhall not be written among the juſt,) but becauſe outwardly they brag, or are accounted ſuch as are written in the Book of life. This is not ſo to be underſtood, (ſaith Auſtine in Pſal. 69.29.) as if God did write downe any man in the Book of life, and then blot him out: if a man could ſay, what I have written, I have written, concerning the title, King of the Jews; doth God write downe any man, and then blot him out againe?
Teſtimonies of Scripture.
(a) Pſal. 69.29. Let them be blotted out of the Booke of life, and not be written among the juſt.
XVI. That there is a certaine number of the (a) Elect, and that there are fewer Elect then reprobate, the holy Scripture (b) witneſſeth; neither (alas!) doth daily experience permit us to doubt (c) of this.
Teſtimonies of Scripture.
(a) John 13.18. I know whom I have choſen.
2 Tim. 2.19. The foundation of God ſtandeth ſure, having this ſeale: The Lord knoweth who are his.
(b) Mat. 22.14. Many are called, few are choſen.
(c) Mat. 7.13. The gate is large, and the way broad which leadeth to deſtruction, and many there are who go in thereat.
XVII. Beſides, if we will ſearch into our predeſtination and election, we need not climbe up into Gods ſecret counſell: for, ſuch curious ſearchers into Gods ſecrets, who judge à priori, Praef. com. ad Rom.or from the cauſe of election, without doubt, ſaith Luther, will fling themſelves headlong, by this their fooliſh curioſity, into deſpaire, and confuſion of conſcience. But we muſt deſcend to the effects, to our (a) vocation; that we may trie whether we are in the faith, and prove if Chriſt dwelleth (b) in us: for theſe are truly the effects and ſignes of election, and gifts proper to the Elect; as our effectuall calling by the Goſpell to (c) repentance, true faith in (d) Chriſt, new (e) obedience, peace with (f) God, the witneſſe of the holy Ghoſt in our hearts of our (g) adoption. If we truly feele theſe ſignes in our ſelves and in others, we may be ſure of our owne, and of others election: and of our owne election, we judge by the rule of faith, which cannot be deceived; but of other mens election, by the rule of charity, which may be deceived, as Luther (h) ſaith.
Teſtimonies of Scripture.
(a) 1 Cor. 1.26. Brethren, you ſee your vocation.
(b) 2 Cor. 13.5. Try your ſelves, if you be in the faith: examine your ſelves. Know ye not your owne ſelves, how Jeſus Chriſt is in you, except ye be reprobates?
(c) Rom. 8.30. Whom he hath predeſtinated, them alſo he called.
1 Theſ. 1.4, 5. Brethren, we know your election of God, becauſe our Goſpel was not among you onelyonly in word, but alſo in power, and in the holy Ghost, and in much aſſurance.
(d) Tit. 1.1. An Apostle according to the faith of Gods elect.
2 Theſ. 3.2. All have not faith.
Acts 13.48. They beleeved ſo many as were ordained to life eternall.
(e) Epheſ. 1.4. He hath choſen us in him, that we might be holy, and blameleſſe before him in love.
1 Pet. 1.2. To the elect by the fore-knowledge of God the Father, to the ſanctification of the Spirit, by obedience, and ſprinkling of the bloud of Jeſus Chriſt.
2 Pet. 1.10. Wherefore, brethren, rather ſtudy to make your election and vocation ſure.
(f) Rom. 5.1. Being juſtified by faith, we have peace with God, through Jeſus Chriſt our Lord.
(g) Rom. 8.14, 16. Whoſoever are led by the Spirit of God, they are the ſons of God. The Spirit himſelfe witneſſeth with our ſpirits, that we are the ſons of God.
(h) Luther de ſervo arbitr. cap. 61. I call and account them holy: I call and eſteem them the Church of God, by the rule of Charitie, not by the rule of Faith: that is, Charitie, which thinks the beſt ſtill of any man, is not ſuſpicious, beleeves and preſumes every thing that's good of our neighbours, calls every one that's baptiſed holy; nor is there any danger if ſhe erre, for it is the nature of Charitie to be deceived, being ſhe is expoſed to all uſes and abuſes for all men, the common ſervant of good men and bad, of faithfull and faithleſſe, of true and falſe: But Faith calls no man holy, but him who is declared to be ſo by divine judgement; becauſe Faith cannot be deceived: therefore, whereas we all ſhould be accounted holy one towards another by the law of charitie, yet no man ſhould be deemed holy by the law of faith, as though it were an Article of faith.
XVIII. It is needfull that this doctrine of Predeſtination ſhould be retained in the Church, both for Gods glory and our comfort: Firſt, leſt the glory of our faith, juſtification, and eternall life ſhould be attributed to our ſelves, or to our free-will and ſtrength, but rather to God alone, and to his moſt free will and merciemercy: For the doctrine of mans Juſtification by faith alone cannot ſubſiſt, or be underſtood, or defended; except the doctrine alſo of Predeſtination and Election be rightly underſtood, and intirely preſerved in the reformed Churches: Becauſe not onelyonly eternall happineſſe and juſtification by faith, but even faith it ſelfe is the meere gift of God, and the effect of Predeſtination, in which God hath preferred (a) us to others, although we neither were better, nor were to be better then others. But if faith, either in part or in whole, ſhould proceed from us, preſently juſtification by faith without workes ſhould brag againſt (b) God. Then ſecondly, that we may be aſſured, that as faith and ſalvation are not from our ſelves, ſo they are not in our power, but are founded upon Gods immutable and eternall predeſtination; and conſequently, that theſe are not uncertaine, but ſure and immutable, howſoever the Divell on the contrary may tempt us: And ſo Luther writes; And truly (ſaith he) this ſtable doctrine and immoveable neceſſitie of predeſtination is very needfull: for wee are ſo feeble of our ſelves,In praef. epiſt. ad Rom. that if wee were in our owne power, few or none of us ſhould be ſaved; for Satan would be too hard for us all. Now, ſeeing this ſtable and moſt certaine determination of God cannot be changed, or ſhaken by any creature, ſurely ſome hope we have that at laſt we ſhall maſter ſin, although yet it rageth in our fleſh.
Teſtimonies of Scripture.
(a) Epheſ. 2.3, 5. We were by nature the ſons of wrath, and dead in our ſins.
1 Cor. 4.7. What haſt thou that thou haſt not received? But if thou haſt received, why boaſtest thou as if thou hadſt not received?
(b) 1 Cor. 1. 29. Leſt any fleſh ſhould glory before him.
Rom. 3.19. For we know, that whatſoever the Law ſaith, it ſaith to them who are under the Law, that every mans mouth may be ſtopped, and that the whole world may be under condemmation.
(c) John 10.28. I give unto my ſheep life eternall, and no man ſhall take them out of mine hand.
Matth. 24.24. If it were poſsible the elect ſhould be ſeduced.
Luke 22.32. I have prayed for thee, that thy faith may not faile.
2 Tim. 2.19. The foundation of God ſtandeth ſure, having this ſeale: The Lord knoweth who are his.
1 Pet. 1.5. Who are preſerved by the help of Gods power through faith unto ſalvation, which is prepared to be revealed in the latter time.
XIX. Wee reject then the Pelagian inconſiſtent, and ſelfe-deſtroying opinions of Puccius, Huberus, and ſuch like, as ſtrangers from faith and Chriſtian conſolation: 1. That in God there is no purpoſe of election and reprobation. 2. That there is a generall election of all. 3. That Paul, Epheſ. 1.4. generally teacheth all men to be elected in Chriſt, before the foundation of the world, Hub. theſ. 741. 4. That all men were elected in Chriſt, ſince the fall of Adam, Hub. theſ. 1001. 5. That ſome are named elect from the event, becauſe they are better then others: as pure gold is called elect or choice gold; and the aire, from its ſerenity and cleerneſſe, is called pure. 6. That there is, in reſpect of God, no particular election; but in reſpect of men, who apply univerſall grace to themſelves, theſ. 735. which is as much, as if you would ſay, Not God, but we men have choſen our ſelves. 7. That many elect periſh. 8. That there is not with God any certaine number of the elect. 9. That the doctrine of Predeſtination is not to be taught, becauſe it breeds profaneneſſe and deſperation. 10. That if God hath choſen ſome, and not others, by this means he will be accounted unjuſt, cruell, a tyrant, a rejoycer at others evill, envious, the author of ſin and corruption in man. 11. That faith is the cauſe, not the effect of election, that is, that God hath choſen us for our faith.