as its fruit and effect, according to that word of the apostle : "He hath chosen us" (not because we were, but) "that we might be holy, and without blame before him in love." Eph. i.4. 10. Now the cause of this gratuitous election, is the sole good pleasure of God:* not consisting in this, that he elected into the condition of salvation certain qualities or human actions, from all that were possible; but in that, out of the common multitude of sinners, he took to himself certain persons as his peculiar property, according to the Scripture: "For the children being not yet born, neither having done any good or evil, &c. it is said," (that is, to Rebecca,) "The elder shall serve the younger: even as it is written, Jacob have I loved, but Esau have I hated." (Rom. ix. 11-13.) And, "As many as were ordained (ordinati) to eternal life, believed." Acts. xiii. 48. 11. And as God himself is most wise, immutable, omniscient, and omnipotent; so, election made by him can neither be interrupted, changed, recalled, nor broken off; nor can the elect be cast away, nor the number of them be diminished. 12. Of this, his eternal and immutable election to salvation, the elect, though by various steps, and in an unequal measure, are rendered certain (or assured ;) not indeed by curiously scrutinizing the deep and mysterious things of God; but by observing in themselves, with spiritual delight and holy pleasure, the infallible fruits of election described in God's word; such as true faith in Christ, filial fear of God, sorrow for sin, according unto God (AUTY KATA OSOV—“ Godly sor row,"†) hungering and thirsting after righteousness, &c.t 13. From the sense and assurance (certitudine) of this election, the children of God daily find greater cause of humbling themselves before God, of adoring the abyss of his mercies, of purifying themselves, and of more ardently loving him reciprocally, who had before so loved them: so far are they from being rendered, by this doctrine of election, and the meditation of it, more slothful in observing the divine commands, or carnally secure. § Wherefore, by the just judg *Matt. xi. 26. Eph. i. 5. 1 Tim. i. 9. Jam. i. 18. † 2. Cor. vii. 10. Gr. How different is this from the generally circulated opinion, that they who believe election, in the Calvinistic sense, are taught to assume it a certainty, that they are the elect without further evidence! In this the vehement opposers, and the perverters of the doctrine, seem to coincide; but no more with the Synod of Dort, than with St. Peter's exhortation. 2 Pet. i. 5-10. § 1 Cor. xv. 58. Col. iii. 13, 14. 1 John, iii. 2, 3. ment of God, it is wont to happen to those who either are rashly presuming, or idly and frowardly prating (fabulantes) about the grace of election, that they are not willing to walk in the ways of the elect. 14. But as this doctrine of divine election, in the most wise counsel of God was predicated by the prophets, by Christ himself and by the apostles, under the Old, as well as under the New Testament, and then committed to the monuments of the sacred Scriptures; so it is to be declared at this day by the church of God, to whom it is peculiarly destinated, with a spirit of discrimination, in a holy and religious manner, in its own place and time, all curious scrutinizing the ways of the Most High being laid aside : and this to the glory of the most holy divine name, and for the lively solace of his people.* 15. Moreover, Holy Scripture doth illustrate and commend to us, this eternal and free grace of our election, in this more especially, that, it doth also testify all men not to be elected, but that some are non-elect, or passed by in the eternal election of God, whom truly God, from most free, just, irreprehensible, and immutable good pleasure, decreed to leave in the common misery, into which they had, by their own fault, cast themselves, and not to bestow on them living faith, and the grace of conversion; but, having been left in their own ways, and under just judgment, at length not only on account of their unbelief, but also of all their other sins, to condemn and eternally punish them to the manifestation of his own justice.† And this is * Election, as a part of divine revelation, and of the "whole counsel of God," must be preached: we must "not shun to declare it ;" for in doing so, what do we, but presume ourselves wiser than he who revealed it as a part of his counsel; and decide that it ought not to have been revealed? But this declaration must be made, with "discrimination, in a holy and religious manner, &c." Thus declared in its proper connection, application, and proportion, as in the sacred scriptures, it will greatly conduce to improve the true believer's character, his humility, gratitude, admiring love of God, meekness, compassion, and good will to man, as well as his comfort and joy of hope. It will also exhibit the gospel of most free and rich grace, in its unclouded glory, cast a clearer light on every other part of divine truth; and secure to the Lord alone, the whole honor of man's salvation. Yet the same doctrine, rashly, indiscriminately, and disproportionately preached; and not properly stated and improved, does immense mischief. ↑ "He" (God) "secluded from saving grace all the rest of mankind (except a very small number) and appointed them by the same decree to eternal damnation, without any regard to their infidelity and impenitency." Heylin's Abbreviation. Is not this a direct violation of the command, "Thou shalt not bear false witness against thy neighbor?" Or are not the decree of reprobation, which determines that God is in no wise the author of sin, (which to be thought of is blasphemy,) but a tremendous, irreprehensible, just judge and avenger. 16. Those who do not as yet feel efficaciously in themselves a lively faith in Christ, or an assured confidence of heart, peace of conscience, earnest desire (studium) of filial obedience, glorying in God through Christ, yet nevertheless use the means by which God has promised to work these things in us, ought not to be alarmed by the mention of reprobation, nor reckon themselves to be reprobate; but to use diligently the means of grace, and ardently to desire, and reverently and humbly to expect the period of more abounding (or fructifying, uberius) grace. And much less should those persons be terrified by the doctrine of reprobation, who, when seriously converted to God, simply desire to please him, and to be delivered from the body of death, yet cannot attain to what they wish in the path of faith and piety; because the merciful God hath promised that he will not "quench the smoking flax, nor break the bruised reed."* But this doctrine is justly for a terror to those who, forgetful of God and the Saviour Jesus Christ, have delivered themselves wholly to the cares and carnal pleasures of the world, so long as they are not in earnest (serio) converted unto God. 17. Seeing that we are to judge of the will of God by his word, which testifies that the children of believers are holy, not indeed by nature, but by the benefit of the gracious covenant, in which they are comprehended along with their parents: pious parents ought not to doubt of the election and salvation of their children, whom God hath called in infancy out of this life.† 18. Against those who murmur at this grace of gratuitous election, and the severity of just reprobation, we oppose this Calvinists to be considered as neighbors by Anti Calvinists? And do not they who retail the false accusation, intentionally, or heedlessly share a measure of the criminality? Is this the moral practice, which is contended for by Anti Calvinists? * "Furthermore, we must receive God's promises, in such wise, as they be generally set forth to us in holy scripture, and that will of God is to be followed, which we have expressly declared to us in the word of God." Art. xvii. Church of England. John vi. 37-40. The salvation of the offspring of believers, dying in infancy, is here scripturally stated, and not limited to such as are baptized. Nothing is said of the children of unbelievers dying in infancy; and the scripture says nothing. But why might not these Calvinists have as favorable a hope of all infants dying before actual sin, as Anti Calvinists can have? word of the apostle: "O man, who art thou that repliest against God?" Rom. ix. 20. And that of our Saviour: "Is it not lawful for me to do what I will with mine own?" Matt. xx. 15. We indeed, piously adoring these mysteries, exclaim with the apostle "O the depths of the riches both of the wisdom and knowledge of God! How unsearchable are his judgments, and his ways past finding out! For who hath known the mind of the Lord, or who hath been his counsellor! Or who hath first given to him, and it shall be recompensed to him again! For of him, and through him, and to him, are all things: to whom be glory for ever. Amen."* These eighteen articles concerning predestination are abbreviated by Dan. Tilenus, and reported by Heylin, in the following single article. OF DIVINE PREDESTINATION. "That God, by an absolute decree, hath elected to salvation, a very small number of men without any regard to their faith and obedience whatsoever; and secluded from saving grace all the rest of mankind, and appointed them by the same decree to eternal damnation, without any regard to their infidelity and impenitency." I have long been aware, that there is "no new thing under the sun;" and that "speaking all manner of evil falsely," of the disciples of Christ, is no exception to this rule; and that misrepresenting and slandering men `called Calvinists, has been very general, ever since the term was invented: but I own, I never before met with so gross, so barefaced, and inexcusable a misrepresentation as this, in all my studies of modern controversy. It can only be equalled by the false testimony borne against Jesus and his apostles, as recorded in holy writ. But is that cause likely to be in itself good, and of God, which needs to be supported by so unhallowed weapons? *A more appropriate and scriptural conclusion of these articles, cannot even be imagined. † Ecc. i. 9, 10, REJECTION OF ERRORS BY WHICH THE BELGIC CHURCHES HAVE FOR SOME TIME BEEN DISTURBED. The orthodox doctrine of election and reprobation, having been stated, the Synod rejects the errors of those, 1. Who teach that "the will of God, concerning the saving of those who shall believe, and persevere in faith and the obedience of faith, is the whole and entire decree of election unto salvation; and that there is nothing else whatever concerning this decree revealed in the word of God." For these persons impose upon the more simple, and manifestly contradict the sacred scripture, which testifies, not only that God will save those who shall believe, but also that he hath chosen certain persons from eternity to whom, in preference to others, (præ aliis) he may, in time, give faith and perseverance: as it is written: "I have made known thy name unto the men whom thou hast given me." John xvii. 6. Also, "As many as were ordained unto eternal life believed." Acts xii. 48. And, "He hath chosen us before the foundation of the world, that we should be holy, &c." Eph. i. 4. 2. Who teach that "the election of God to eternal life is of different kinds (multiplicem :) one, general and indefinite; another, singular and definite: And again, this either incomplete, revocable, not peremptory, or conditional; or else complete, irrevocable, peremptory, or absolute." In like manner, "that one election is to faith, another to salvation: so that there may be an election to justifying faith, without a peremp tory election to salvation." This is indeed a comment excogi tated by the human brain without the scriptures, corrupting the doctrine of election, and dissolving this golden chain of salvation: "Whom he predestinated, them he also called; whom he called, those he also justified; and whom he justified, those he also glorified.". Rom. viii. 30.* 3. Who teach, that the good pleasure and purpose of God which the scripture mentions in the doctrine of election does not consist in this, that God before selected certain men above the rest (præ aliis ;) but in this, that God chose, that * "They be called according to God's purpose by his spirit working in due season; they through grace obey the calling, they be justified freely, they be made the children of God by adoption, they be made like the image of the only begotten Son Jesus Christ, they walk religiously in good works, and at length by God's mercy they attain to everlasting felicity." Art. xvii, |