Chapter 6: The Eternal Predestination of God

The cause of all these quarrels, wherewith the Arminians and their abettors, have troubled the Church of Christ, comes next to our consideration: the eternal predestination of Almighty God, that fountain of all spiritual blessings, of all the effects of God's love derived to us through Christ. The demolishing of this rock of our salvation, has been the chief endeavor of all the patrons of human self-sufficiency: so to vindicate to themselves, a power, and independent ability of doing good, of making themselves to differ from others, of attaining everlasting happiness, without going one step from without themselves. And this is their first attempt, to attain their second proposed end, of building a tower, from the top whereof they may mount into heaven, whose foundation is nothing but the sand of their own free-will and endeavors. Quite on the sudden (what they have done in effect) to have taken away this divine predestination, name, and thing, had been an attempt as noted as notorious, and not likely to attain the least success among men professing to believe the Gospel of Christ. Therefore, suffering the name to remain, they have abolished the thing itself, and substituted another so unlike it in the room thereof, that any one may see they have gotten a bleary-eyed Leah instead of Rachel, and hug a cloud instead of a deity. The true doctrine itself, has been so excellently delivered by divers learned divines, so freed from all objections, that I shall only briefly and plainly lay it down, and that with special reference to the seventeenth Article of our Church, where it is clearly avowed; shewing withal which is my chief intention, how it is thwarted, opposed, and overthrown by the Arminians. Predestination in the usual sense it is taken, is a part of God's providence, concerning his creatures, distinguished from it by a double restriction.

First, in respect of their objects, for whereas the decree of providence comprehends his intentions towards all the works of his hands, predestination respects only rational creatures.

Secondly, in regard of their ends, for whereas his providence directs all creatures in general, to those several ends to which at length they are brought, whether they are proportioned to their natures, or exceeding the sphere of their natural activity: predestination is exercised only in directing rational creatures, to supernatural ends. So that in general it is the counsel, decree, or purpose of Almighty God, concerning the last and supernatural end of his rational creatures, to be accomplished for the praise of his glory. But this also must receive a double restriction, before we come precisely, to what, we in this place aim at: and these again in regard of the objects or the ends thereof.

The object of predestination is, all rational creatures; now these are either angels or men, of angels I shall not treat. Secondly, the end by it provided for them is either eternal happiness, or eternal misery. I speak only of the former, the act of God's predestination, transmitting men to everlasting happiness: and in this restrained sense, it differs not at all from election, and we may use them as synonyma, terms of the same importance. Though by some affirming that God predestinates them to faith whom he has chosen, they seem to be distinguished as the decrees of the end, and the means conducing thereunto; whereof the first is Election, intending the end, and then takes place Predestination providing the means; but this exact distinction appears not directly in the Scripture.

This Election the word of God proposes to us, as the gracious immutable decree of Almighty God, whereby, before the foundation of the world, out of his own good pleasure, he chose certain men, determining to free them from sin and misery, to bestow upon them grace and faith, to give them to Christ, to bring them to everlasting blessedness for the praise of his glorious grace. Or as it is expressed in our Church Articles, Predestination to life is the everlasting purpose of God, whereby before the foundations of the world were laid, he has constantly decreed by his counsel secret to us, to deliver from curse and damnation, those whom he has chosen in Christ out of mankind, and to bring them by Christ to everlasting salvation, as vessels made to honor. Therefore they who are endued with so excellent a benefit of God, be called according to God's purpose, &c.

Now to avoid prolixity I will annex only such annotations, as may clear the sense, and confirm the truth of the Article, by the Scriptures: and show briefly how it is overthrown by the Arminians in every particular thereof.

First, the Article consonantly to the Scripture affirms, that it is an eternal decree, made before the foundations of the world were laid, so that by it we must needs be chosen before we are born, before we have done either good or evil: the words of the Article are clear, and so also is the Scripture, He has chosen us in him before the foundation of the world (Ephesians 1:4). The children being not yet born, before they had done either good or evil, it was said, etc. (Romans 9:11). We are called with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Jesus Christ before the world began (2 Timothy 1:9). Now from hence it would undoubtedly follow, that no good thing in us, can be the cause of our election, for every cause must in order precede its effect, but all things whereof we by any means are partakers, in as much as they are ours are temporary, and so cannot be the cause of that which is eternal: things with that qualification, must have reference to the sole will and good pleasure of God, which inference would break the neck of the Arminian election. Therefore to prevent such a fatal ruin, they deny the principle, to wit, that election is eternal. So the Remonstrants in their Apology: complete election regards none but him that is dying, for this peremptory election decrees the whole accomplishment and consummation of salvation, and therefore requires in the object the finished course of faith and obedience, says Grevinchovius: which is to make God's election nothing but an act of his justice, approving our obedience: and such an act as is incident to any weak man, who knows not what will happen in the next hour that is yet for to come. And is this post-destination, that which is proposed to us in the Scripture, as the unsearchable fountain of all God's love towards us in Christ? Yes, say they, we acknowledge no other predestination to be revealed in the Gospel, besides that whereby God decrees to save them who should persevere in faith, that is God's determination concerning their salvation is pendulous, until he find by experience, that they will persevere in obedience. But I wonder why, seeing election is confessedly one of the greatest expressions of God's infinite goodness, love, and mercy towards us; if it follow our obedience, we have it not like all other blessings and mercies promised to us, is it because such propositions as these, believe Peter and continue in the faith to the end, and I will choose you before the foundation of the world, are fitter for the writings of the Arminians than the word of God? Neither will we be their rivals in such an election, as from where, no fruit, no effect, no consolation, be derived to any mortal man while he lives in this world.

Secondly, the Article affirms that it is constant, that is, one immutable decree, agreeably also to the Scriptures, teaching but one purpose, but one foreknowledge, one good pleasure, one decree of God, concerning the infallible ordination of his elect to glory: although of this decree, there may be said to be two acts, one concerning the means, the other concerning the end, but both knit up in the immutability of God's will (Hebrews 6:17). The foundation of God stands sure: having this seal, God knows who are his (2 Timothy 2:19). His gifts and calling are without recalling not be repented of (Romans 11:29). Now what say our Arminians to this, why a whole multitude of new notions, and terms have they invented, to obscure the doctrine; election say they is either legal, or evangelical, general or particular, complete, or incomplete, revocable or irrevocable, peremptory, or not peremptory, with I know not how many more distinctions of one single eternal act of Almighty God: whereof there is neither sign or token in the whole Bible, or any approved author. And to these quavering divisions they accommodate their doctrine, or rather they purposely invented them to make their errors unintelligible. Yet something agreeably thus they dictate; there is a complete election, belonging to none but those that are dying, and there is another incomplete, common to all that believe, as the good things of salvation are incomplete which are continued while faith is continued, and revoked when that is denied, so election is complete in this life, and revocable. Again, there are say they in their confession, three orders of believers, and repenters in the Scripture, whereof some are beginners, others having continued for a time, and some perseverants, the two first orders are chosen truly, but not absolutely, but only for a time, so long as they will remain as they are, the third are chosen finally and peremptorily; for this act of God is either continued or interrupted according as we fulfill the condition. But from where learned the Arminians this doctrine? Not one word of it from the word of truth, no mention there of any such desultory election, no speech of faith, but such as is consequent to the one eternal irrevocable decree of predestination, they believed who were ordained to eternal life (Acts 13:48). No distinction of men half and wholly elected, where it is affirmed that it is impossible the elect should be seduced (Matthew 24:24), that none shall snatch Christ's sheep out of his father's hand (John 11:28, 29). What would they have more? God's purpose of election is sealed up (2 Timothy 2:19), and therefore cannot be revoked: it must stand firm (Romans 9:11), in spite of all opposition. Neither will reason allow us to think any immanent act of God, to be incomplete or revocable, because of the near alliance it has with his very nature: but reason, Scripture, God himself, all must give place to any absurdities if they stand in the Arminian way, bringing in their idol with shouts, and preparing his throne, by claiming the cause of their predestination to be in themselves.

Thirdly, the article is clear, that the object of this predestination is some particular men chosen out of mankind, that is, it is such an act of God, as concerns some men in particular: taking them as it were aside from the midst of their brethren, and designing them for some special end and purpose. The Scripture also abounds in asserting this verity, calling them that are so chosen, a few (Matthew 20:16), which must needs denote some certain persons; and the residue according to election (Romans 11:5); those whom God knows to be his (2 Timothy 2:19); men ordained to eternal life (Acts 13:48); us (Romans 8:39); those that are written in the Lamb's book of life (Revelation 21:27), all which and divers others clearly prove, that the number of the elect is certain, not only materially as they say, that there are so many, but formally also that these particular persons and no other are they, which cannot be altered. No, the very nature of the thing itself does so demonstratively evince it, that I wonder it can possibly be conceived under any other notion: to apprehend an election of men, not circumscribed with the circumstance of particular persons, is such a conceited Platonical abstraction, as it seems strange that any one dares profess to understand. That there should be a predestination and none predestinated, an election and none elected, a choice among many yet none left or taken, a decree to save men, and yet thereby salvation destinated to no one man, either re aut spe, indeed or in expectation, in a word that there should be a purpose of God to bring men to glory, standing inviolable though never any one attained the proposed end, is such a riddle as no Oedipus can unfold. Now such an election, such a predestination have the Arminians substituted in the place of God's everlasting decree. We deny, say they, that God's election extends itself to any singular persons, as singular persons: that is, that any particular persons, as Peter, Paul, John, are by it elected. No? how then? Why, God has appointed without difference, to dispense the means of faith, and as he sees these persons to believe, or not to believe, by the use of those means, so at length he determines of them: as says Corvinus. Well then; God chooses no particular man to salvation, but whom he sees believing by his own power, with the help only of such means as are afforded to others, who never believe, and as he makes himself thus differ from them, by a good use of his own abilities, so also he may be reduced again into the same predicament, and then his election which respects not him in his person, but only his qualification, quite vanishes. But is this God's decree of election? Yes, say they; and make a doleful complaint, that any other doctrine should be taught in the Church. It is obtruded, say the true born sons of Arminius, on the Church as a most holy doctrine, that God by an absolute immutable decree, from all eternity, out of his own good pleasure, has chosen certain persons, and those but a few in comparison, without any respect had to their faith and obedience; and predestinated them to everlasting life. But what so great exception is this doctrine liable to; what wickedness does it include, that it should not be accounted most holy? No, is not only the matter, but the very terms of it contained in the Scripture? Does not it say the elect are few, and they chosen before the foundation of the world; without any respect to their obedience or any thing that they had done: out of God's mere gracious good pleasure, that his free purpose according to election might stand; even because so it pleased him: and this that they might be holy, believe, and be sanctified, that they might come to Christ and by him be preserved into everlasting life? Yes, this is that which galls them, no such will can be ascribed to God whereby he so wills any one to be saved, as that from there their salvation should be sure and infallible, says the father of those children.

Well then let Saint Austine his definition be quite rejected, that predestination is a preparation of such benefits, whereby some are most certainly freed and delivered from sin, and brought to glory. And that also of Saint Paul, that (by reason of this) nothing can separate us from the love of God, that is in Christ. What is this election in your judgment? Nothing but a decree whereby God has appointed to save them that believe in Christ, says Corvinus, be they who they will: or a general purpose of God, whereby he has ordained faith in Christ, to be the means of salvation. Yes, but this belongs to Judas, as well as to Peter; this decree carries an equal aspect to those that are damned, as to those that are saved; salvation under the condition of faith in Christ, was also proposed to them. But was Judas and all his company elected? How came they then to be seduced and perish? That any of God's elect go to hell, is as yet a strange assertion in Christianity. Notwithstanding this decree, none may believe, or all that do may fall away, and so none at all be saved, which is a strange kind of predestination: or all may believe, continue in faith, and be saved: which were a more strange kind of election.

We poor souls thought hitherto, that we might have believed according to Scripture, that some by this purpose were in a peculiar manner made the Father's (yes, they were) and by him given to Christ, that he might bring them to glory, and that these men were so certain and unchangeable a number, that not only God knows them as being his, but also, that Christ calls them all by name (John 10:3), and looks that none takes them out of his hand. We never imagined before, that Christ has been the Mediator of an uncertain covenant, because there are no certain persons covenanted withal, but such as may or may not fulfill the condition. We always thought, that some had been separated before by God's purpose from the rest of the perishing world, that Christ might lay down his life for his friends, for his sheep, for them that were given him of his Father. But now it should seem he was ordained to be a King, when it was altogether uncertain whether he should ever have any subjects, to be a head without a body, or to such a Church whose collection and continuance depends wholly and solely on the will of men.

These are doctrines that I believe searchers of the Scripture had scarce ever been acquainted withal, had they not lighted on such expositors as teach that the only cause why God loves (or chooses) any person is, because the honesty, faith and piety, wherewith, according to God's command and his own duty, he is endued, are acceptable to God: which though we grant it true of God's consequent, or approving love; yet surely there is a divine love, wherewith he looks upon us otherwise, when he gives us to Christ. Else, either our giving to Christ is not out of love, or we are pious, just, and faithful, before we come to him, that is, we have no need of him at all: against either way, though we may blot these testimonies out of our hearts, yet they will stand still recorded in holy Scripture, namely, that God so loved us when we were his enemies (Romans 5:8), sinners (verse 10), of no strength, that he sent his only begotten Son to die, that we should not perish but have life everlasting (John 3:16). But of this enough.

Fourthly, another thing that the Article asserts according to the Scripture is, that there is no other cause of our election, but God's own counsel; it recounts no motives in us, nothing impelling the will of God, to choose some out of mankind, rejecting others, but his own decree, that is, his absolute will and good pleasure, so that as there is no cause, in anything without himself, why he would create the world or elect any at all, for he does all these things for himself for the praise of his own glory, so there is no cause in singular elected persons, why God should choose them, rather than others. He looked upon all mankind in the same condition, vested with the same qualifications, or rather without any at all, for it is the children not yet born, before they do either good or evil, that are chosen or rejected, his free grace embracing the one, and passing over the other. Yet here we must observe, that although God freely without any desert of theirs chooses some men to be partakers, both of the end and the means, yet he bestows faith or the means on none, but for the merit of Christ; neither do any attain the end or salvation, but by their own faith through that righteousness of his. The free grace of God notwithstanding choosing Jacob, when Esau is rejected, the only antecedent cause of any difference between the elect and reprobates, remains firm and unshaken. And surely unless men were resolved to trust wholly to their own bottoms, to take nothing gratis at the hands of God, they would not endeavor to rob him of his glory: of having mercy on whom he will have mercy, of loving us without our desert, before the world began. If we must claim an interest in obtaining the temporal acts of his favor, by our own endeavors; yet oh, let us grant him the glory of being good to us, only for his own sake, when we were in his hand as the clay in the hand of the potter. What made this piece of clay fit for comely service and not a vessel wherein there is no pleasure, but the power and will of the framer? It is enough, yes, too much for them to repine and say, why have you made us thus, who are vessels fitted for wrath? Let not them who are prepared for honor, exalt themselves against him, and sacrifice to their own nets, as the sole providers of their glory. But so it is — human vileness will still be declaring itself, by claiming a worth no way due to it; of a furtherance of which claim, if the Arminians be not guilty, let the following declaration of their opinions in this particular determine.

We confess, say they, roundly, that faith in the consideration of God choosing us to salvation, does precede, and not follow as a fruit of election, so that whereas Christians have hitherto believed, that God bestows faith on them that are chosen, it seems now it is no such matter, but that those whom God finds to believe, upon the stock of their own abilities, he afterwards chooses. Neither is faith in their judgment only required as a necessary condition in him that is to be chosen, but as a cause moving the will of God to elect him that has it, as the will of the judge is moved to bestow a reward on him, who according to the law has deserved it; as Grevinchovius speaks, which words of his, indeed Corvinus strives to temper, but all in vain, though he wrests them contrary to the intention of the author. For with him agree all his fellows: the one, only, absolute cause of election, is not the will of God, but the respect of our obedience, says Episcopius. At first they required nothing but faith, and that as a condition, not as a cause, then perseverance in faith, which at length they began to call obedience, comprehending all our duty to the precepts of Christ. For the cause, say they, of this love to any person, is the righteousness, faith and piety wherewith he is endued, which being all the good works of a Christian, they in effect affirm a man to be chosen for them: that our good works are the cause of election, which whether it were ever so grossly taught, either by Pelagians or Papists, I something doubt.

And here observe, that this does not thwart my former assertion, where I showed that they deny the election of any particular persons, which here they seem to grant upon a fore-sight of their faith and good works. For there is not any one person, as such a person, notwithstanding all this, that in their judgment is in this life elected: but only as he is considered with those qualifications, of which he may at any time divest himself, and so become again to be no more elected than Judas.

The sum of their doctrine in this particular, is laid by one of ours in a tract entitled *Gods love to mankind*, &c., a book full of palpable ignorance, gross sophistry, and abominable blasphemy, whose author seems to have proposed nothing to himself, but to rake all the dunghills of a few the most invective Arminians, and to collect the most filthy scum and pollution of their railings to cast upon the truth of God, and under I know not what self-coined pretenses, belch out odious blasphemies against his holy name.

The sum, says he, of all these speeches (he cited to his purpose) is, that there is no decree of saving men, but what is built on God's fore-knowledge of the good actions of men: no decree? No, not that whereby God determines to give some to Christ, to ingraft them in him by faith, and bring them by him to glory: which gives light to that place of Arminius, where he affirms, that God loves none precisely to eternal life, but considered as just either with legal or evangelical righteousness. Now to love one to eternal life, is to destinate one to obtain eternal life by Christ: and so it is co-incident with the former assertion that our election or choosing to grace and glory is upon the fore-sight of our good works: which contains a doctrine so contradictory to the words, and meaning of the Apostle (Romans 9:11), condemned in so many councils, suppressed by so many edicts and decrees of emperors and governors: opposed as a pestilent heresy, ever since it was first hatched, by so many orthodox fathers and learned schoolmen: so directly contrary to the doctrine of this Church, so injurious to the grace and supreme power of Almighty God: that I much wonder, any one in this light of the Gospel, and flourishing time of learning, should be so boldly ignorant or impudent, as to broach it among Christians. To prove this to be a heresy, exploded by all orthodox and catholic antiquity, were to light a candle in the sun: for it cannot but be known, to all and every one, who ever heard or read any thing of the state of Christ's Church, after the rising of the Pelagian tumults.

To accumulate testimonies of the ancient is quite beside my purpose: I will only add the confession of Bellarmine, a man otherwise not over-well affected to truth. Predestination, says he, from the fore-sight of works, cannot be maintained, unless we should suppose something in the righteous man, which should make him differ from the wicked that he does not receive from God: which truly all the Fathers with unanimous consent do reject. But we have a more sure testimony to which we will take heed, even the holy Scripture pleading strongly for God's free and undeserved grace.

First, our Savior Christ (Matthew 11:26), declaring how God reveals the Gospel to some, which is hidden from others: a special fruit of election: rests in his will and good pleasure as the only cause thereof: even so, O Father, for so it seemed good in your sight. So comforting his little flock (Luke 12:32), he bids them fear not, for it is your Father's good pleasure to give you the kingdom: his good pleasure is the only cause why his kingdom is prepared for you, rather than others. But is there no other reason of this discrimination? No; he does it all, that his purpose according to election might stand firm (Romans 9:11). For we are predestinated according to the purpose of him, who works all things after the counsel of his own will (Ephesians 1:11). But did not this counsel of God direct him to choose us rather than others, because we had something to commend us more than they? No; the Lord did not set his love upon you, nor choose you because you were more in number than any people, but because the Lord loved you (Deuteronomy 7:7, 8). He has mercy on whom he will have mercy, yes, before the children were born and had done either good or evil, that the purpose of God according to election might stand, not of works, but of him that calls — it was said to her, the elder shall serve the younger, as it is written, Jacob have I loved, but Esau have I hated (Romans 9:11, 12). In brief, wherever there is any mention of election or predestination, it is still accompanied with the purpose, love, or will, of God; his foreknowledge, whereby he knows them that are his, his free power and supreme dominion over all things: of our faith, obedience or any thing importing so much, not one syllable, no mention, unless it be as the fruit and effect thereof. It is the sole act of his free grace and good pleasure, that he might make known the riches of his glory towards the vessels of mercy (Romans 9:23). For this only end has he saved us and called us with a holy calling, not according to our works, but according to his own purpose and grace, which was given in Jesus Christ before the world began (2 Timothy 1:9). Even our calling is free and undeserved, because flowing from that most free grace of election, whereof we are partakers before we are. It were needless to heap up more testimonies, in a thing so clear and evident. When God and man stand in competition, who shall be accounted the cause of an eternal good, we may be sure the Scripture will pass the verdict on the part of the most high: and the sentence in this case may be derived from there by these following reasons.

First, if final perseverance in faith and obedience, be the cause of, or a condition required to election, then none can be said in this life to be elected: for no man is a final perseverer until he be dead, until he has finished his course and consummated the faith. But certain it is that it is spoken of some in the Scripture, that they are even in this life elected: few are chosen (Matthew 20:16), for the elect's sake those days shall be shortened (Matthew 24), and shall seduce if it were possible the very elect (verse 24), where it is evident, that election is required to make one persevere in the faith: but nowhere is perseverance in the faith required, to election. Yes, and Peter gives us all a command, that we should give all diligence, to get an assurance of our election even in this life (2 Peter 1:10), and therefore surely it cannot be a decree presupposing consummated faith and obedience.

Secondly, consider two things of our estate, before the first temporal act of Gods free grace, (for grace is no grace if it be not free) which is the first effect of our predestination, comprehendeth us: Were we better than others, no in no wise? Both Jews and Gentiles, were all under sin (Romans 3:9); there is no difference for we have all sinned and come short of the glory of God (vers. 23), being all dead in trespasses and sins (Ephesians 2:1), being by nature children of wrath as well as others (vers. 3), a far off until we are made nigh by the blood of Christ (vers. 12), we were enemies against God (Romans 5:10; Titus 3:3). And look what desert there is in us with these qualifications, when our vocation the first effect of our predestination, as Saint Paul shows (Romans 8:30), and as I shall prove hereafter, separates us from the world of unbelievers, so much there is in respect of predestination itself; so that if we have any way deserved it, it is by being sinners, enemies, children of wrath, and dead in trespasses: these are our events, this is the glory whereof we ought to be ashamed.

But secondly, when they are in the same state of actual alienation from God, yet then in respect of his purpose to save them by Christ: some are said to be his; yours they were and you gave them to me (John 17:6), they were his before they came to Christ by faith; the sheep of Christ before they are called, for he calls his sheep by name (John 10:30), before they come into the flock or congregation: for other sheep, says he, I have which are not of this fold: which must also be gathered (John 10:16), to be beloved of God before they love him, herein is love, not that we loved God, but that he loved us (1 John 4:10). Now all this must be with reference to Gods purpose of bringing them to Christ, and by him to glory: which we see goes before all their faith and obedience.

Thirdly, election is an eternal act of Gods will, he has chosen us before the foundation of the world (Ephesians 1:4), consummated antecedently to all duty of ours (Romans 9:11). Now every cause must in order of nature, precede its effect; nothing has an activity in causing, before it has a being: operation, in every kind is a second act, flowing from the essence of a thing, which is the first. But all our graces and works, our faith, obedience, piety and charity, are all temporal, of yesterday, the same standing with ourselves, and no longer, and therefore cannot be the cause of, no nor so much as a condition necessarily required for the accomplishment of an eternal act of God; irrevocably established before we are.

Fourthly: If predestination be for faith foreseen, these three things, with divers such absurdities will necessarily follow. First, that election is not of him that calls, as the Apostle speaks (Romans 9:11), that is of the good pleasure of God, who calls us with a holy calling, but of him that is called: for depending on faith it must be his whose faith is, that does believe. Secondly, God cannot have mercy on whom he will have mercy, for the very purpose of it is thus tied to the qualities of faith and obedience, so that he must have mercy only on believers, antecedently to his decree, which thirdly, hinders him from being an absolute free agent, and doing of what he will with his own: of having such a power over us, as the potter has over his clay, for he finds us of different matter, one clay, another gold, when he comes to appoint us to different uses and ends.

Fifthly, God sees no faith, no obedience, perseverance; nothing but sin and wickedness in any man, but what himself intends graciously and freely to bestow upon them, for faith is not of ourselves, it is the gift of God, it is the work of God that we do believe (John 6:29), he blesses us with all spiritual blessings in Christ (Ephesians 1). Now all these gifts and graces, God bestows only upon those whom he has antecedently ordained to everlasting life: for the election obtained it and the rest were blinded (Romans 11:7), God added to his Church daily those that should be saved (Acts 2:47). Therefore surely God chooses us not, because he foresees those things in us, seeing he bestows those graces because he has chosen us. Therefore says Augustine, does Christ say, you have not chosen me, but I have chosen you, but because they did not choose him that he should choose them: but he chose them that they might choose him. We choose Christ by faith, God chooses us by his decree of election, the question is whether we choose him, because he has chosen us, or he chooses us, because we have chosen him, and so indeed choose ourselves: we affirm the former, and that because our choice of him, is a gift he himself bestows only on them whom he has chosen.

Sixthly, and principally, the effects of election infallibly following it, cannot be the causes of election, certainly praeceding it: this is evident, for nothing can be the cause, and the effect, of the same thing; before and after it selfe: but all our faith, our obedience, repentance, good workes, are the effects of election flowing from it, as their proper fountaine, erected on it, as the foundation of this spirituall building: and for this the Article of our Church is evident and cleere; Those, says it, that are indued with this excellent benefit of God, are called according to Gods purpose, are iustified freely, are made the sonnes of God by adoption, they be made like the image of Christ, they walke religiously in good workes, &c. Where first they are said to be partakers of this benefit of election, and then by vertue thereof, to be entitled to the fruition of all those graces: Secondly, it says, those who are endued with this benefit, enioy those blessings; intimating that election, is the rule whereby God proceedeth in bestowing those graces; restraining the objects of the temporall acts of Gods speciall favor, to them onely whom his eternall decree does embrace; both these indeed are denied by the Arminians, which maketh a further discovery of their Heterodoxies in this particular. You say, says Arminius to Perkins, that election is the rule of giving, or not giving of faith, and therefore election is not of the faithfull, but faith of the elect: but by your leave this I must deny: but yet whatever it is the sophisticall heretique here denies, either antecedent or conclusion, he fals foule on the word of God: they beleeved, says the holy Ghost, who were ordained to eternall life (Acts 13:48). And the Lord added daily to his Church such as should be saved (Acts 2:47). From both which places it is evident, that God bestoweth faith onely on them whom he has praeordained eternall life: but most cleerely (Romans 8:29, 30), for whom he did fore-know, he also predestinated to be conformed to the Image of his Sonne, moreover, whom he did predestinate, them also he called, and whom he called, them he also iustified, and whom he iustified, them also glorified. Saint Austin interpreted this place, by adding in every linke of the chaine, onely those, how ever the words directly import a precedency of predestination, before the bestowing of other graces: and also a restraint of those graces, to them onely, that are so predestinate. Now the inference from this, is, not onely for the forme Logicall, but for the matter also, it containeth the very words of Scripture, faith is of Gods elect (Titus 1:1).

For the other part of the proposition, that faith and obedience are the fruits of election, they cannot be more peremptory in its denyall, then the Scripture is plentifull in its confirmation: He has chosen us in Christ, that we should be holy (Ephesians 1:4), not because we were holy, but that we should be so: holinesse whereof faith is the root, and obedience the body, is that whereunto, and not for which we are elected: the end, and the meritorious cause, of any one act cannot be the same, they have divers respects, and require repugnant conditions. Againe we are predestinated to the adoption of children by Iesus Christ (verse 5), adoption is that whereby we are assumed into the family of God, when before we are forreigners, aliens, strangers, a far off, which we see is a fruit of our predestination, though it be the very entrance, into that estate, wherein we begin first to please God in the least measure. Of the same nature, are all those places of holy writ which speake of Gods giving some to Christ, of Christs sheepe hearing his voyce, and of others not hearing, because they are not of his sheepe: all which, and divers other invincible reasons I willingly omit: with sundry other false assertions, and hereticall positions, of the Arminians about this fundamentall Article, of our Religion, concluding this Chapter with the following scheme.

S. S. Whom he did foreknow he also did predestinate to be conformed to the image of his Son, that he might be the first born among many brethren: 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; so that nothing shall be able to separate us from the love of God in Christ (Romans 8:29, 30–39). He has chosen us in him before the foundation of the world, that we should be holy (Ephesians 1:4). Not for the works that we have done, but according to his own purpose and grace which was given us in Jesus Christ before the world began (2 Timothy 1:9). For the children being not yet born, before they had done either good or evil, that the purpose of God which is according to election might stand, not of works but of him that calls, &c. (Romans 9:11). Whatever the Father gives that comes to me (John 11). Many are called, but few are chosen (Matthew 22:14). Fear not little flock, it is your Father's pleasure to give you the kingdom (Luke 12:32). What have you that you have not received (1 Corinthians 4:7)? Are we better than they? no in no wise (Romans 3:9). But we are predestinated to the adoption of children by Jesus Christ according to the good pleasure of his will (Ephesians 1:5; John 6:37–39; John 10:3; chap. 13:18 and 17:6; Acts 13:48; Titus 1:1; 2 Timothy 2:19; James 1:17, &c.). Lib. Arbit. No such will can be ascribed to God, whereby he so would have any to be saved, that from there his salvation should be sure and infallible, Arminius. I acknowledge no sense no perception of any such election in this life: Grevinch. We deny that God's election to salvation extends itself to singular persons: Remonst. Coll. Hag. As we are justified by faith, so we are not elected but by faith: Grevinch. We profess roundly that faith is considered by God as a condition preceding election, and not following as a fruit thereof: Rem. Coll. Hag. The sole and only cause of election is not the will of God, but the respect of our obedience: Episcopius. For the cause of this love to any person, is the goodness, faith and piety, wherewith according to God's command and his own duty he is endued, is pleasing to God: Rem. Apol. God has determined to grant the means of salvation to all without difference, and according as he foresees men will use those means so he determines of them: Corvin. The sum of their doctrine is: God has appointed the obedience of faith to be the means of salvation, if men fulfill this condition he determines to save them which is their election, but if after they have entered the way of godliness, they fall from it they lose also their predestination, if they will return again they are chosen anew, and if they can hold out to the end, then, and for that continuance they are peremptorily elected, or postdestinated, after they are saved: now whether these positions may be gathered from those places of Scripture which deliver this doctrine, let any man judge.