An Antidote Against Heresy, Chapter 11
CHAP. XI. Of Predeſtination.
Truth.SEeing the benefits of Chriſts death reach not to all, but to a certain choſen number: now follows the Decree of Gods Predeſtination, chuſing ſome to life eternal, and rejecting others, leaving them in their ſins to be damned for the ſame.
Adverſaries, to this truth, are 1.Errours. Pelagians, both old and new, that ſcoff at this doctrine, denying the ſame; as there are at this day that ſay, it is not ſutable to God, nor agreeable to his nature, to pick and chooſe thus among men; to chuſe ſome, and refuſe others is partial and unjuſt. 2. Libertines abuſe this doctrine, as of old the Predeſtinates did, to all looſeneſs, thinking, that now they are predeſtinated, it is no matter how they live, becauſe nothing can help or hinder their ſalvation. 3. Socinians and Arminians ſay, That Predeſtination ſignifieth nothing elſe in holy Scripture but Gods decree and purpoſe, to ſave thoſe that ſhall beleeve and obey, and dam… thoſe that ſhall not, denying the Independency of it. 4. Denying the eternity of Predeſtination, affirm, That God doth elect none until they do beleeve. 5. And deny the certainty and ſtability of it, affirming, that it is changeable, ſo that the elect may become reprobates, and the reprobates elect. 6. The Papiſts in this point are contrary to themſelves, affirming, both that God hath choſen freely of his meer grace, and yet hath not choſen us but upon foreſight of our good works. Bellarm. l. 2. de Gra. et lib. arb. c. 16. But the general opinion among them is, That the Kingdom of Heaven is prepared for them that are worthy of it, and deſerve it by their well doing: and that a man doth make himſelf eligible to life eternal by his good works.
AntidoteThere is a Predeſtination, (i.) an election of ſome to eternal life, and a reprobation of others to eternal deſtruction. Rom. 9.22, 23. There are veſſels of wrath, fitted for deſtruction; veſſels of mercy prepared for glory. Acts 13.48. As many as were ordained to eternal life beleeved. Prov. 16.4. The Lord hath made all things for himſelf, yea the wicked for the day of evil. Jude 4. Before of old ordained to this condemnation. August. De civit. dei. l. 15. c. 1. There are two Cities or Societies of men, one predeſtinated to raign for ever with God; the other to ſuffer eternal puniſhment with the Divel.
Secondly, Predeſtination, both election and reprobation is eternal, Rom. 9.11. Before we are born, or have done good or evil. Epheſ. 1.4. Before the foundation of the world. 2 Tim. 1.4. Before the world began.
Thirdly, It is free and independent; there is no moving cauſe of election to life, in the perſons predeſtinate, either foreſight of faith or good works, but only the will and good pleaſure of God. And although ſin be the cauſe of damnation, being an act of Gods Juſtice, yet of reprobation, being an act of his abſolute power, there is no cauſe but the good pleaſure of God. Rom. 9.18. He hath mercy on whom he will, and whom he will he hardeneth. Epheſ. 1.5. We are choſen according to the good pleſure of his will. Verſe 7. According to the riches of his grace. Verſe. 11. After the Councel of his own will. 2 Tim. 1.9. Not according to works, but according to his own purpoſe.
There can be no other cauſe beſide the Wil of God, becauſe there is nothing before the Will of God, which is it ſelf the cauſe of all things that are. August. Faith and obedience are the effect of election, and cannot be the cauſe, becauſe they follow after, and do not go before it. Acts 13.48. As many as were ordained unto eternal life beleeved. 1 John 4.19. We love God, becauſe he loved us firſt, Rom. 8.29.30. From Gods Purpoſe proceeds Predeſtination, from Predeſtination Calling, from Calling Juſtification, Faith, Obedience, &c. To ſay then we are predeſtinate in reſpect of our faith or works, is not only to invert the words of the Apoſtle, and falſifie his doctrine, but even to alter the very courſe of nature, by ſetting the effect before the cauſe. Rom. 9.12. Before they had done either good or evil, it is ſaid, Jacob have I loved, but Eſau have I hated. Was it the foreſight of their good or evil works to come that moved God hereunto? That the Apoſtle denies in theſe words, That the purpoſe of God according to election, might ſtand, not of works, but of him that calleth. August. lib. de Predeſt. c. 7.
Fourthly, It is immutable and unchangeable; the elect can never periſh nor the reprobates be ſaved. 2 Tim. 2.19. The foundation of God remaineth ſure, having this ſeal, the Lord knoweth who are his. Luke 10.20. Their, names are written in the book of life. John 10.3. He calleth his ſheep by name. 1 Pet. 1.5. They are kept by the power of God unto ſalvation. They can never fall away and periſh, for whom he did predeſtinate, them he alſo called, &c. Affording them in due time all thoſe means that ſhall infallibly bring them unto glory. If any man, making a fair ſhew of holineſs, fall away, it is no Argument that the elect may fall away, but that thoſe which fall away are not elect. 1 John 2.19. They went out from us, becauſe they were not of us; for if they had been of us, they would have continued with us.
We ſee it plain now, that God hath made a difference between men, chuſing ſome, and refuſing others: Latet diſcretionis ratio, non latet ipſa diſcretio. Ambroſ. de Vocat. Gent. We ſee the effect, we cannot perceive the cauſe; the thing it ſelf is manifeſt, the reaſon of it is hidden, and ſecret to us; and yet, though it be unknown, we know it cannot be unjuſt, becauſe it is the good pleaſure of his will, who is righteous in all his ways, and holy in all his works. Doth any man yet complain? Hear the Apoſtle, Rom. 9.20, 21. O man, who art thou that replieſt against God! Hath not the Potter power over the clay? Do not diſpute, but fear and admire with the ſame Apoſtle, Rom. 11. O the depth of the riches of the wiſdom of God, how unſearchable ſearchable are his Judgments!
But we are all by nature one maſs of corruption; one is choſen, another is left; God ſheweth mercy upon one, and not upon another: how can any man complain now, when all were alike corrupt and culpable, and no deſert in any? Will every man diſpoſe freely of his own, and ſhall not God? If any man be ſaved then, he hath nothing to glory of but the riches of Gods mercy; and he that is damned, hath nothing to complain of but the merit of his own ſin.
Object. Some call this a licentious doctrine, and ſay, it ought not to be publiſht, becauſe it overthrows all endeavours unto holineſs, and makes men looſe in their lives, or drives them to deſpair.
Sol. The preaching of Gods grace, for the comfort of the godly, muſt not be ſilenced, becauſe the ungodly turn it into wantoneſs. But this doctrine may comfort and confirm many, it can ſtumble none: none can preſume, neither need any to deſpair, that will but conſider, that God hath ordained the means as well as the end. Some are ordained unto life eternal, but without holineſs we ſhall never ſee God, Heb. 12.14. —This cannot make us ſlothful or careleſs, but more diligent and ſtudious of good works, that by ſuch evidences we may make our calling and election ſure; ſure unto our own conſciences, which before was ſure enough in Gods eternal Counſel. Some be ordained to deſtruction, but yet none ſhall be damned but for ſin; this cannot make any careleſs, but more careful to fly ſin, and be ſtudious of good works, which are not the cauſe, but yet the way to ſalvation, which God hath prepared for us to walk in, Epheſ. 2.10. And ſo long as God affords the means of ſalvation, offering Chriſt dayly unto us in his Word and Sacraments; no man that waits upon the means hath any cauſe to deſpair.
But, doeſt thou find the ſigns of election in thy ſelf? praiſe God for them. Doeſt thou not find them in another? pray to God for him. Doeſt thou find them in thy ſelf? be thankful. Doeſt thou not find them in another? yet be charitable, and hope ſtill, that God, who cals at all hours, may have an hour yet for thy neighbor as he had for thee. Shun all curioſity, and let theſe be the uſes you make of this doctrine.