preacher? and how shall they preach except 66 they be sent?" Rom. x. 14, 15.

4. They who believe not the gospel, on them the wrath of God remaineth: but those who receive it, and embrace the Saviour Jesus with a true and living faith, are, through him, delivered from the wrath of God, and receive the gift of everlasting life (ac vitá eterná donantur).1

5. The cause or fault of this unbelief, as also of all other sins, is by no means in God, but in man. But faith in Jesus Christ, and salvation by him, is the free gift of God; as it is written: "By grace are ye saved, through faith, and that not of yourselves, it is the gift of God." Eph. ii. 8. In like manner, "It is freely given to you to believe " in Christ." Phil. i. 29. 2

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6. That some, in time, have faith given them by God, and others have it not given, proceeds from his eternal decree; for, "Known unto God "are all his works, from the beginning of the "world:" Acts xv. 18. Eph. i. 11:3 according to which decree, he graciously softens the hearts of the elect, however hard, and bends them to believe but the non-elect he leaves, in just judgment, to their own perversity (malitia) and hardness. And here, especially, a deep discrimi

1 Rom. vi. 23.

3

2 See Art. x.

3 Eph. i. 4, 5. iii. 11. 2 Thess. ii. 13, 14. 2 Tim. i. 9, 10. Tit. i. 2. 1 Pet. i. 2. 20. Rev. xiii. 8. xvii. 8.

Predestination to life is the everlasting purpose of God, whereby, before the foundations of the world were laid, he hath constantly decreed by his counsel, secret to us, to deliver from 6 curse and damnation those whom he hath chosen in Christ out ' of mankind, and to bring them by Christ to everlasting salva

just,

nation, at the same time both merciful and a discrimination of men equally lost, opens itself to us; or that decree of election and reprobation which is revealed in the word of God. Which, as perverse, impure, and unstable persons do wrest to their own destruction, so it affords ineffable consolation to holy and pious souls.1

7. But election is the immutable purpose of God, by which, before the foundations of the world were laid, he chose out of the whole human race, fallen by their own fault from their primeval integrity into sin and destruction, according to the most free good pleasure of his own will, and of mere grace, a certain number of men, neither better nor 'tion, as vessels made to honour. Wherefore they which are 'endued with so excellent a benefit of God, be called according 'to God's purpose by his Spirit working in due season: they through grace obey the calling; they be justified freely, &c.' Art. xvii.

As the godly consideration of predestination and our election in Christ is full of sweet, pleasant, and unspeakable comfort to 'godly persons, and such as feel in themselves the working of 'the Spirit of Christ, mortifying the works of the flesh and their 'earthly members, and drawing up their minds to high and heav'enly things; as well because it doth greatly establish and confirm their faith of eternal salvation, to be enjoyed through Christ, as because it doth fervently kindle their love to God; so for 'curious and carnal persons, lacking the Spirit of Christ, to have 'continually before their eyes the sentence of God's predestination, is a most dangerous downfal, whereby the devil doth thrust 'them either into desperation, or into wretchlessness (reckless'ness) of most unclean living, no less perilous than desperation.' Art. xvii. Whatever method of interpretation be adopted, as to the different parts of this our article; they who cordially approve it cannot consistently object to this article of the Synod of Dort, which is entirely coincident with it; and at least not more decided and explicit.

worthier than others, but lying in the same misery with the rest, to salvation in Christ; whom he had, even from eternity, constituted Mediator and Head of all the elect, and the foundation of salvation; and therefore he decreed to give them unto him to be saved, and effectually to call and draw them into communion with him, by his own word and Spirit; or he decreed himself to give unto them true faith,' to justify, to sanctify, and at length to glorify them, they having been kept by his power (potenter) in the communion of his Son; to the demonstration of his mercy, and the praise of the riches of his glorious grace, as it is written: "God hath chosen us in Christ before "the foundations of the world were laid, that we "should be holy and without blame before him in "love; having predestinated us unto the adoption

of children, by Jesus Christ, to himself, according "to the good pleasure of his will; to the praise of "the glory of his grace, wherein he hath freely "made us accepted to himself in that beloved one." Eph. i. 4-6. And in another place: "Whom he "did predestinate, them he also called; and whom “he called, them he also justified; and whom "he justified, them he also glorified." Rom. viii. 30.

8. This election is not multiform, but one and the same of all that shall be saved, in the Old and New Testament, seeing that the scripture declares the good pleasure, purpose, and counsel of the will of God, by which he has from eternity chosen us

"We believe that the Holy Spirit, dwelling in our hearts, imparts to us true faith, that we may obtain the knowledge of so great a mystery.'-Belgic Confession.

1

to grace and glory; both to salvation and the way of salvation, which he hath " before prepared that "we should walk in it." 1

9. This same election is not made from any foreseen faith, obedience of faith, holiness, or any other good quality and disposition, as a pre-requisite cause or condition in the man to be elected, but unto faith, and the obedience of faith, holiness, &c. And therefore (proinde) election is the fountain of every saving benefit: whence faith, holiness, and the other salutary gifts, and finally eternal life itself, flow 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; 2 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," (to Rebecca,) "The elder shall serve the 66 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.

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11. And as God himself is most wise, immutable, omniscient, and omnipotent; so election made by 1 2 Thess. ii. 13, 14. 1 Pet. i. 2.

2

* Matt. xi. 26. Eph. i. 5. 1 Tim. i. 9. Jam. i. 18.

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 their 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,1 hungering and thirsting after righteousness, &c.2

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. 3 Which, by the just judgment of God, is wont to happen to those who, either rashly presuming, or idly and frowardly prating, (fabu

''H xaTà ✪EÒv XÚπn: "godly sorrow:" 2 Cor. vii. 10.

* How different is this from the generally circulated opinion, that they who believe election, in the Calvinistic sense, are taught to assume it as 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.

31 Cor. xv. 58. Col. iii. 13, 14. 1 John iii. 2, 3.