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 be"lieved." 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 peremptory election to salvation.' This is indeed a figment (commentum) excogitated 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, them he also justified;

"and whom he justified, them he also glorified."

Rom. viii. 30.1

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 from among all possible conditions, (among which are also the works of the law,) or from the order of all things, the act of faith, ignoble in itself, and the imperfect obedience of faith, should be the condition of salvation; and willed (voluerit) graciously to account this instead of perfect obedience, and to judge it worthy of the reward of eternal life. For, by this pernicious error, the good pleasure of God and the merit of Christ are enervated, and men are called away, by unprofitable disputations, from the truth of gratuitous justification and the simplicity of the scriptures; and that of the apostle is accused of falsehood: "God hath called us with a holy calling; not of "works, but of his own purpose and grace, which "was given us in Christ Jesus, before the world began." 2 Tim. i. 9.2

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 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.

* We are accounted righteous before God only for the merit of our Lord and Saviour Jesus Christ, by faith, and not for our ' own works or deservings.'-Art. xi. Faith is the only hand which putteth on Christ unto justification; and Christ the

4. Who teach, That in election to faith this 'condition is pre-required, that man should rightly use the light of nature; that he should be honest, lowly, humble, and disposed for eternal life: as. if upon these things, in some measure, may ⚫ election depend.' For they savour of Pelagius, and by no means obscurely accuse the apostle of falsehood in writing, " Among whom we also had "our conversation in times past, in the lusts of "the flesh, fulfilling the desires of the flesh and "of the mind; and were by nature the children " of wrath, even as others. But God, who is rich "in mercy, for his great love wherewith he loved 66 us, even when we were dead in sins, hath made "us alive together with Christ: (by grace ye are "saved:) and hath raised us up together in "heavenly places in Christ Jesus, that in the

ages to come he might shew the exceeding "riches of his grace, in his kindness towards us "through Christ Jesus. For by grace are ye "saved, through faith; and that not of your"selves; it is the gift of God; not of works, lest any man should boast." Eph. ii. 3-9.1

5. Who teach, 'That election of individuals to

only garment which, being so put on, covereth the shame of ' our defiled nature, hideth the imperfection of our works, pre'serveth us blameless in the sight of God; before whom, other'wise, the weakness of our faith were cause sufficient to make 'us culpable, yea, to shut us from the kingdom of heaven, 'where nothing that is not absolute can enter.'--Hooker. The error refuted in this article is as contrary to the doctrine of our church, as to that of the Synod of Dort.

'This error requires from unregenerate man, and ascribes to nature, that which is the effect of regeneration and grace. Prov. xvi. 1. James i. 15-17. Second Collect, Evening Service. 2 P

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'salvation, incomplete and not peremptory, is 'made from forescen faith, repentance, and sanctity and piety begun, and for some time persevered in but that complete and peremptory ' election is from the foreseen final perseverance ' of faith, repentance, holiness, and piety: and 'that this is the gracious and evangelical worthi'ness, on account of which, he who is elected is 'more deserving than he who is not elected: and 'therefore faith, the obedience of faith, holiness, 'piety, and perseverance, are not the fruits or ' effects of immutable election to glory, but the 'conditions and causes required before hand, and 'foreseen as if they were performed in the persons

to be elected, without which there cannot be 'complete election.' This is what opposes the whole scripture, which every where assails (ingerit) our ears and hearts with these and other sayings: "Election is not of works, but of him that calleth." Rom. ix. 11. "As many as were ordained to "eternal life believed." Acts xiii. 48. "He chose " us to himself, that we might be holy." Eph. i. 4. "Ye have not chosen me, but I have chosen you." John xv. 16. "If it is of grace, it is not of works.” Rom. xi. 6. "Herein is love; not that we loved God, but that he loved us, and sent his own "Son." 1 John iv. 10.1

6. Who teach, 'That not all election to salva'tion is immutable, but that some elect persons, 'no decree of God preventing (obstante), may

Some of the texts here adduced seem not decidedly conclusive, but may be otherwise explained; but others might easily be substituted, Eph. ii. 4, 5, 9, 10. 2 Tim. i. 9. James i. 17, 18. 1 Pet. i. 2.

'perish, and do perish eternally.' By which gross error, they make God mutable, subvert the consolation of the godly concerning the stability of their election, and contradict the sacred scriptures, whereby we are taught that the elect cannot be deceived: Matt. xxiv. 4: that "Christ loses not "those who were given to him by the Father:" John vi. 39: that "those whom he (God) hath predestinated, called, and justified, them he also glorifies." Rom. viii. 30.1

7. Who teach,

That in this life there is no 'fruit, no sense, no certainty of immutable election 'to glory, except from a mutable and contingent 'condition.' But, besides that it is absurd to mention an uncertain certainty, (ponere incertam certitudinem,) these things are opposite to the experience of the saints, who, with the apostle, exult in the consciousness of their election, and celebrate this benefit of God; who rejoice with the disciples, according to Christ's admonition, "that their names are written in heaven;" Luke x. 20: who finally oppose the sense of election to the fiery darts of diabolical temptations, inquiring, "Who shall lay any thing to the charge of God's "elect." Rom. viii. 33.2

'John x. 27-30. 2 Thess. ii. 13, 14. 1 Pet. i. 5. 23-25. 1 John iii. 9. v. 18.

2 See Article xvii. on Predestination. The godly considera'tion 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 heavenly 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 towards God.'