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faith is not of ourselves, it is the gift of God; it is the work of God that we do believe;' John vi. 29. He blesseth us with all spiritual blessings in Christ;' Eph.i. Now all these gifts and graces, God bestoweth only upon those whom he hath antecedently ordained to everlasting life : ‘For the election obtained it and the rest were blinded ;' Rom. xi. 7. 'God added to his church daily those that should be saved;' Acts ii. 47. therefore, surely God chooseth us not, because he foreseeth those things in us, seeing he bestoweth those graces because he hatli chosen us. “Wherefore, saith Austin, doth, 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 chooseth us by his decree of election; the question is, whether we choose him, because he hath chosen us; or he chooseth 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 bestoweth only on them whom he hath chosen.

Sixthly, and principally, The effects of election infallibly following it, cannot be the causes of election, certainly preceding it. This is evident, for nothing can be the cause and the effect of the same thing, before and after itself; but all our faith, our obedience, repentance, good works, are the effects of election flowing from it, as their proper fountain, erected on it, as the foundation of this spiritual building. And for this the article of our church is evident and clear; • Those,' saith it, that are endued with this excellent benefit of God, are called according to God's purpose, are justified freely, are made the sons of God by adoption, they be made like the image of Christ, they walk religiously in good works,' &c. Where, first, they are said to be partakers of this benefit of election, and then by virtue thereof, to be entitled to the fruition of all those graces. Secondly, it saith, Those who are endued with this benefit, enjoy those blessings; intimating that election is the rule whereby God proceedeth in bestowing those graces; restraining the objects of the temporal acts of God's special favour, to them only whom his eternal decree doth embrace; both these indeed are denied by the Ar

Non ob aliud dicit non vos me eligistis sed ego vos elegi,' nisi quia uon elegerunt eum ut eligeret eos, sed ut eligerent eum elegit eos. Aug. de bono perse, cap. 16.

minians, which maketh a farther discovery of their heterodoxies in this particular. “You say,' saith Arminius to Perkins,ʻthat election is the rule of giving, or not giving of faith, and, therefore, election is not of the faithful, but faith of the elect; but by your leave this I must deny:' but yet, whatever it is the sophistical heretic here denies, either antecedent or conclusion, he falls foul on the word of God. “They believed,' saith the Holy Ghost, 'who were ordained to eternal life;' Acts iii. 48. ‘And the Lord added daily to his church such as should be saved ;' Acts ii. 47. From both which places it is evident that God bestoweth faith only on them whom he hath preordained to eternal life: but most clearly; Rom. viii. 29, 30. ' For whom he did foreknow, he also predestinated to be conformed to the image of his Son; moreover, whom he did predestinate, them also he called; and whom he called, them he also justified; and whom he justified, them he also glorified.' St. Austin interpreted this place, by adding in every link of the chain, only those,' however the words directly import a precedency of predestination, before the bestowing of other graces : and also a restraint of those graces, to them only, that are so predestinate; now the inference from this is, not only for the form logical, but for the matter also, it containeth the very words of Scripture, ‘Faith is of God's elect;' Tit. i. 1.

For the other part of the proposition, that faith and obedience are the fruits of our election, they cannot be more peremptory in its denial, than the Scripture is plentiful in its confirmation: he hath chosen us in Christ, that we should be holy ;' Eph. i. 4. not because we were holy, but that we should be so: holiness, 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. Again, we are predestinated unto the adoption of children by Jesus Christ; ver. 5. adoption is that whereby we are assumed into the family of God, when before we are foreigners, aliens, strangers, afar 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 speak of God's giving some unto Christ, of Christ's sheep hearing his voice, and others not hearing, because they are not of his sheep; all which, and divers other invincible reasons I willingly omit, with sundry other false assertions, and heretical positions, of the Arminians, about this fundamental article of our religion, concluding this chapter with the following scheme.

2 Dicis clectionem divinam esse regulam fidei dandæ vel non dandæ : ergo electio non est fidelium sed fides electorun : sed liceat mihi tua bona venia hoc negare. Armin. Antip: p. 221.

S. S.

Lib. Arbit. •Whom he did foreknow •No such will can be ashe also did predestinate to be cribed unto God, whereby he .conformed to the image of his so would have any to be savSon, that he might be the first- ed, that from thence his salborn among many brethren: vation should be sure and inmoreover, whom he did pre- fallible;' Arminius. destinate, them he also called; • I acknowledge no sense, and whom he called, them he no perception of any such also justified; and whom he election in this life;'Grevinch. justified, them he also glori- •We deny that God's elecfied; so that nothing shall be tion unto salvation extendeth able to separate us from the itself to singular persons;' love of God in Christ;' Rom. Remonst. Coll. Hag. viii. 29, 30-39.

• He hath chosen us in As we are justified by him before the foundation of faith, so we are not elected the world, that we should be but by faith;' Grevinch. holy;' Eph. i. 4.

*Not for the works that •We profess roundly that we have done, but according faith is considered by God as a to his own purpose and grace, condition preceding election, which was given us in Jesus and not following as a fruit Christ before the world be thereof;' Rem. Coll. Hag. gan; 2 Tim... 9. · For the children being

• The sole and only cause not yet born, before they had of election is not the will of done either good or evil, that God, but the respect of our the purpose of God which is obedience;' Episcopius. according to election might For the cause of this love stand, not of works but of to any person, is the good

S. S.

Lib. Arbit. him that calleth ;' &c. Rom. ness, faith, and piety, whereix. 11.

with, according to God's comWhatsoever the Father mand and his own duty, he is giveth that cometh unto me;' endued, is pleasing to God;' John xi..

Rem. Apol. •Many are called, but few • God hath determined to are chosen ;' Matt. xxii. 14. grant the means of salvation

Fear not little flock, it is unto all without difference, your Father's pleasure to give and according as he foreseeth you the kingdom;' Luke xii. men will use those means so 32.

he determineth of them;'Cor

vin. • What hast thou that thou The sum of their doctrine hast not received;' 1 Cor. iv.7. is: God hath appointed the

• Are we better then they? obedience of faith to be the no, in no wise;' Rom. iii. 9. means of salvation; if men

* But we are predestinated fulfil this condition, he deterto the adoption of children by mineth to save them, which Jesus Christ, according to the is their election; but if, after good pleasure of his will;'Eph. they have entered the way i. 5. John vi. 37-39. John x. of godliness, they fall from it, 3. xiii. 18. xvii. 6. Acts xiii. they loose also their predes48. Tit. i. 1. 2 Tim. ii. 19. tination; if they will return James i. 17, &c.

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.'

& All that the Father giveth me, shall come to me;' John vi. 37. Editor.

CHAP. VII.

*

of original sin, and the corruption of nature. HIEROD the Great, imparting his counsel of rebuilding the temple unto the Jews, they much feared he would never be able to accomplish his intention ;' but like an unwise builder, having demolished the old, before he had sat down and cast up his account, whether he were able to erect a new, they should (by his project) be deprived of a tempie ;' wherefore, to satisfy their jealousies, he resolved as he took down any part of the other, presently to erect a portion of the new in the place thereof. Right so the Arminians, determining to demolish the building of divine providence, grace, and favour, by which men have hitherto ascended into heaven, and fearing lest we should be troubled, finding ourselves on a sudden deprived of that, wherein we reposed our confidence for happiness, they have, by degrees, erected a BabyIonish tower in the room thereof, whose top they would persuade us shall reach unto heaven. First, therefore, the foundation stones they bring forth, crying, Hail, hail, unto them, and pitch them on the sandy rotten ground of our own natures. Now, because heretofore some-wise masterbuilders had discovered this ground to be very unfit to be the basis of such a lofty erection, by reason of a corrupt issue of blood and filth, arising in the midst thereof, and over-spreading the whole platform; to encourage men to an association in this desperate attempt, they proclaim to all, that there is no such evil fountain in the plain which they have chosen for the foundation of their proud building, setting up itself against the knowledge of God in plain terms, having rejected the providence of God, from being the original of that goodness of entity which is in our actions, and his predestination from being the cause of that moral and spiritual goodness, wherewith any of them are clothed, they endeavour to draw the praise of both to the rectitude of their nature, and the strength of their own endeavours : but this attempt, in the latter case, being thought to be alto

a Joseph. Antiq. Judæ. lib. 15.

. сар,

14.

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