A Golden Chain

And hereupon Paul saith, that Gods purpose was in himself, to show that there is no dependence of his will upon the creature, and that in ordering and disposing of his decrees he had no reference or respective consideration of the qualities and works of men. Thirdly by this doctrine, there is fastened upon God want of wisdom, who is wisdom it self: and that is very absurd. A simple man that hath in him but a spark of the wisdom of God, first of all intends with himself the end and event of the business to be done, and then afterward the means whereby the end is accomplished: but in this platform God is brought in, in the first place to foresee and consider with himself the means which tend to the end, namely faith and unbelief of men, and then afterward to determine with himself what shall be the end and final condition of every man either in life or death: as if a man should purpose with himself to build an house without any consideration of the end why; and afterward conceive with himself the particular uses to which he will apply it. Fourthly hence it followeth, that faith shall not only be an instrument, but also an efficient cause in the act of justification of a sinner before God. For the cause of a cause is also the cause of the thing caused; but foreseen faith is an impulsive cause whereby God was moved to choose some men to salvation (as it is said:) and therefore it is not only an instrument to apprehend Christs righteousness, but also a cause or means to move God to justify a sinner; because justification proceeds of Election which comes of foreseen faith: now this is erroneous by the doctrine of all Churches, unless they be Popish. Fifthly, this doctrine takes it for granted, that all both young and old, even Infants that die in their infancy, have knowledge of the Gospel, because both faith and unbelief in Christ presuppose knowledge of our salvation by him: considering that neither ordinarily, nor extraordinarily men believe or contemn the thing unknown. But how false this is, even common experience doth show. Lastly, this platform quite overthrows it self. For whereas all men equally corrupt in Adam, are effectually both redeemed and called, the difference between man and man, stands not in believing or not believing, for all have power to believe:

And hereupon Paul saith, that Gods purpose was in himselfe, to shew that there is no dependance of his will vpon the creature, and that in ordering and disposing of his decrees he had no reference or respectiue consideration of the qualities and workes of men. Thirdly by this doctrine, there is fastened vpon God want of wisdome, who is wisdome it selfe: and that is very absurd. A simple man that hath in him but a sparke of the wisdome of God, first of all intends with himselfe the ende and euent of the businesse to be done, and then afterward the means whereby the ende is accomplished: but in this platforme God is brought in, in the first place to foresee and consider with himselfe the meanes which tende to the ende, namely faith and vnbeleefe of men, and then afterward to determine with himselfe what shall be the ende and finall condition of euery man either in life or death: as if a man should purpose with himselfe to build an house without any consideration of the ende why; and afterward conceiue with himselfe the particular vses to which he will applie it. Fourthly hence it followeth, that faith shall not onely be an instrument, but also an efficient cause in the acte of iustification of a sinner before God. For the cause of a cause is also the cause of the thing caused; but foreseene faith is an impulsiue cause whereby God was mooued to choose some men to saluation (as it is saide:) and therefore it is not onely an instrument to apprehend Christs righteousnesse, but also a cause or meanes to mooue God to iustifie a sinner; because iustification proceedes of Election which comes of foreseene faith: now this is erroneous by the doctrine of all Churches, vnlesse they be Popish. Fifthly, this doctrine takes it for graunted, that all both young and olde, euen Infants that die in their infancie, haue knowledge of the Gospell, because both faith and vnbeleefe in Christ presuppose knowledge of our saluation by him: considering that neither ordinarily, nor extraordinarily men beleeue or contemne the thing vnknowne. But how false this is, euen common experience doth shew. Lastly, this platforme quite ouerthrowes it selfe. For whereas all men equally corrupt in Adam, are effectually both redeemed and called, the difference betweene man and man, standes not in beleeuing or not beleeuing, for all haue power to beleeue: