The first Effect of Predestination is Christ himself,1 dwelling in our hearts by his Spirit, as a Mediator, and Saviour. | Primum igitur praedestinationis Effectum, est Christus ipse; ut Mediator, ac Servator in cordibus nostris per Spiritum inhabitants.
⟨p. 175⟩The Elect before they are called to Christ, can never be certain of their Election. Zanchy. | Electi antequam vocentur ad Christum, nunquam de sui Electione certisunt.
He speaks too indistinctly, who promises certainty of salvation unto men: we more considerately, who promise it only to believers. Chamierus. | Nimis indistinctè loquitur,2 qui kominibus promittit, certitudinem salutis; nos consideratiùs, qui tantum fidelibus.
To whom doth the Promise oblige God, except it be unto him who receiveth it by faith? | Promissio cui Deum obligat,3 nisi qui fide eam accipit?
God will have us to determine that we are elected, but this we cannot do without faith, and repentance. Ursin. | Vult Deus nos statuere, qued sumus electi, hoc autem non possumus sine fide, & poenitentia.
For we teach that no man before conversion unto Christ can without open injury to God determine whether he be elect, or reprobate. Polunus. | Docemus enim nullum hominem,4 ante conversionem ad Christum, posse sine apertâ Dei contumelia statuere, sitnè Electus, an Reprobus.
The confidence of grace in all believers is properly built upon such a Syllogism. He that believes in the Son of God hath remission of sins, and Eternal life. I believe in the Son of God. Therefore I have remission of sins, and Eternal life. Paraeus. | Tali Syllogismo nititur fiducia graciae propriè,5 in singulis fidelibus: Qui credit in Filium Dei habet remissionem peccatorum, & vitam aeternam: Ego credo in Filium Dei: Ego igitur habeo remissionem peccatorum, & vitam aeternam.
To conclude, we deny any such disposition, or preparation, which precedes faith, to be previous, whereunto a certain promise of this gift; viz. repentance, is made of God, seeing whatsoever is not of faith, is sin, Rom. 14.23. And without faith, it impossible to please God, namely unto Salvation, Hebr. 11.6. so as unto man however now disposed this grace is undue, seeing in this disposition whatsoever it be, man is guilty of condemnation. Leiden Professors.
The first Effect of Predestination is Christ himself,1 dwelling in our hearts by his Spirit, as a Mediatour, and Saviour. | Primum igitur praedestinationis Effectum, est Christus ipse; ut Mediator, ac Servator in cordibus nostris per Spiritum inhabi•ans.
⟨p. 175⟩The Elect before they are called to Christ, can never be certain of their Election. Zanchy. | Electi antequam vocentur ad Christum, nunquam de sui Electione certisunt.
He speaks too indistinctly, who promises certainty of salvation unto men: we more considerately, who promise it only to believers. Chamierus. | Nimis indistinctè loquitur,2 qui kominibus promittit, certitudinem salutis; nos consideratiùs, qui tantum fidelibus.
To whom doth the Promise oblige God, except it be unto him who receiveth it by faith? | Promissio cui Deum obligat,3 nisi qui fide eam accipit?
God will have us to determine that we are elected, but this we cannot do without faith, and repentance. Ʋrsin. | Vult Deus nos statuere, qued sumus electi, hoc autem non possumus sine fide, & poenitentia.
For we teach that no man before conversion unto Christ can without open injury to God determine whether he be elect, or reprobate. Polunus. | Docemus enim nullum hominem,4 ante conversionem ad Christum, posse sine apertâ Dei contumelia statuere, sitnè Electus, an Reprobus.
The confidence of grace in all believers is properly built upon such a Syllogism. He that believes in the Son of God hath remission of sins, and Eternal life. I believe in the Son of God. Therefore I have remission of sins, and Eternal life. Paraeus. | Tali Syllogismo nititur fiducia graciae propriè,5 in singulis fidelibus: Qui credit in Filium Dei habet remissionem peccatorum, & vitam aeternam: Ego credo in Filium Dei: Ego igitur habeo remissionem peccatorum, & vitam aeternam.
To conclude, we deny any such disposition, or preparation, which precedes faith, to be previous, whereunto a certain promise of this gift; viz. repentance, is made of God, seeing whatsoever is not of faith, is sin, Rom. 14.23. And without faith, it impossible to please God, namely unto Salvation,
- 1Zanch. de • Nat. Dei. lib. 5. c. 2. Th. 2.
- 2Ham. Tom. 3. lib. 13. cap 17. Num. 20.Cham. Tom. 3. lib. 13. cap 17. Num. 20.
- 3Ursin. Epist. di Praed.Ʋrsin. Epist. di Praed.
- 4Polan. Synt. lib. 4. cap. 10.
- 5Paraeus in Mat. cap. 7.
