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Objections to Election-Objection 5

August 1, 2014 2 comments

Five: It discourages efforts for the salvation of sinners.

Answer: Since it is a secret decree, it cannot hinder or discourage such efforts. On the other hand, it is a ground of encouragement since it guarantees that some sinners will repent and believe. It is a stimulus to effort; for, without election, it is certain that all would be lost.

Be not afraid, but speak…For I am with thee….for I have much people in this city (Acts 18:9, 10).

William Sasser-Objections to Election

Objections to Election-Objection 3

Three: It represents God as arbitrary.

Answer: It represents God, not as arbitrary, but as exercising the free choice of a wise and sovereign will, in ways and for reasons which are inscrutable to us.

To deny the possibility of such a choice is to deny God’s personality. To deny that God has reasons for his choice is to deny his wisdom.

The doctrine of election finds the reasons for God’s choice of some men to be, not in men or their wills, but in God and his grace.

Howbeit for this cause I obtained mercy, that in me first Jesus Christ might shew forth all longsuffering, for a pattern to them which should hereafter believe on him to life everlasting (1 Tim. 1:16).

William Sasser-Objections to Election

Objections to Election-Objection 1

One: It Is Unjust to Men.

“It makes God to be unfair to those who are not included in the purpose of salvation.”

Answer: Election does not deal simply with men as neutral creatures, but with sinful, guilty and condemned creatures. That any sinner should be saved is a matter of pure grace. Those who are not included in God’s purpose of salvation suffer only the due reward of their deeds.

We may better praise God that he saves any, than charge him with injustice because he does not save all. God can say the following to all men, saved or unsaved:

Friend, I do thee no wrong.…Is it not lawful for me to do what I will with mine own (Matt. 20:13, 15)? The question is not whether a father will treat his children alike (remember some people are the Devil’s children), but whether a sovereign must treat all condemned rebels alike. It is obviously not true that a Governor who pardons one convict from the penitentiary is obligated to pardon all. Such logic is nonsense.

In God’s government, there is still less reason for objection for mercy being shown to some; for God freely offers pardon to all.

 

William Sasser-Objections to Election

Without a sense of predestination we will not depend on God, as we should, under every spiritual and temporal affliction

June 27, 2014 1 comment

Chapter V

SHOWING THAT THE SCRIPTURE DOCTRINE OF PREDESTINATION SHOULD BE OPENLY
PREACHED AND INSISTED ON, AND FOR WHAT REASONS.

UPON the whole, it is evident that the doctrine of God’s eternal and unchangeable predestination should neither be wholly suppressed and laid aside, nor yet be confined to the disquisition of the learned and speculative only; but likewise should be publicly taught from the pulpit and the press, that even the meanest of the people may not be ignorant of a truth which reflects such glory on God, and is the very foundation of happiness to man. Let it, however, be preached with judgment and discretion, 1:e., delivered by the preacher as it is delivered in Scripture, and no otherwise. By which means, it can neither be abused to licentiousness nor misapprehended to despair, but will eminently conduce to the knowledge, establishment, improvement and comfort of them that hear. That predestination ought to be preached, I thus prove:-

IX.-Lastly, without a due sense of predestination, we shall want the surest and the most powerful inducement to patience, resignation and dependence on God under every spiritual and temporal affliction.

How sweet must the following considerations be to a distressed believer! (1) There most certainly exists an almighty, all-wise and infinitely gracious God. (2) He has given me in times past, and is giving me at present (if I had but eyes to see it), many and signal intimations of His love to me, both in a way of providence and grace. (3) This love of His is immutable; He never repents of it nor withdraws it. (4) Whatever comes to pass in time is the result of His will from everlasting, consequently (5) my afflictions were a part of His original plan, and are all ordered in number, weight and measure, (6) The very hairs of my head are (every one) counted by Him, nor can a single hair fall to the ground but in consequence of His determination. Hence (7) my distresses are not the result of chance, accident or a fortuitous combination of circumstances, but (8) the providential accomplishment of God’s purpose, and (9) designed to answer some wise and gracious ends, nor (10) shall my affliction continue a moment longer than God sees meet. (11) He who brought me to it has promised to support me under it and to carry me through it. (12) All shall, most assuredly, work together for His glory and my good, therefore (13) “The cup which my heavenly Father hath given me to drink, shall I not drink it?” Yes, I will, in the strength He imparts, even rejoice in tribulation; and using the means of possible redress, which He hath or may hereafter put into my hands, I will commit myself and the event to Him, whose purpose cannot be overthrown, whose plan cannot be disconcerted, and who, whether I am resigned or not, will still go on to work all things after the counsel of His own will.*

* The learned Lipsius thus writes to an unmarried friend, who appears to have referred himself to his judgment and direction:”Sive uxor ducitur, sive omittitur, etc. Whether you marry or live single, you will still have something or other to molest you, nor does the whole course of man’s present sublunary life afford him a single draught of joy without a mixture of wormwood in the cup. This is the universal and immutable law, which to resist were no less vain than sinful and rebellious. As the wrestlers of old had their respective antagonists assigned them, not by their own choice, but by necessary lot, in like manner each of the human race has his peculiar destiny allotted to him by Providence. To conquer this is to endure it. All our strength in this warfare is to undergo the inevitable pressure. It is victory to yield ourselves to fate.” – Lips. Epist. miscell. cent. 1, ep. 43, oper tom., 2, p. 54, Edit. Vesaliens, 1675. About two years after, this celebrated Christian Seneca wrote as follows to the same person (Theodore Leewius), who had married and just lost his wife in child-bed:”Jam fatum quid? AEterna, ab aeterno, in aternum, Dei lex: What is fate? God’s everlasting ordinance – an ordinance settled in eternity and for eternity, an ordinance which He can never repeal, disannul or set aside, either in whole or in part. Now, if this His decree be eternal, a retro, and immovable, quoad futurum, why does foolish man struggle and fight against that which must be? Especially, seeing fate is thus the offspring of God, why does impious man murmur and complain? You cannot justly find fault with anything determined or done by Him, as though it were evil or severe, for He is all goodness and benevolence. Were you to define His nature, you could not do it more suitably than in those terms. Is, therefore, your wife dead? Debuit:it is right she should be so. But was it right that she should die, and at that very time, and by that very kind of death? Most certainly. Lex ita lata: the decree so ordained it. The restless acumen of the human mind may sift and canvass the appointments of fate, but cannot alter them. Were we truly wise, we should be implicitly submissive, and endure with willingness what we must endure, whether we be willing or not. A due sense of our inability to reverse the disposals of Providence, and the consequent vanity of resisting them, would administer solid repose to our minds, and sheathe, if not remove, the anguish of affliction. And why should we even wish to resist? Fate’s supreme ordainer is not only the all-wise God, but an all-gracious Father. Embrace every event as good and prosperous, though it may, for the present, carry an aspect of the reverse. Think you not that He loves and careth for us more and better than we for ourselves? But as the tenderest parent below doth oftentimes cross the inclinations of his children, with a view to do them good, and obliges them both to do and to undergo many things against the bent of their wills, so does the great Parent of all.” – Ibid, epist. 61, p.82.

Above all, when the suffering Christian takes his election into the account, and knows that he was by an eternal and immutable act of God appointed to obtain salvation through our Lord Jesus Christ; that, of course, he hath a city prepared for him above, a building of God, a house not made with hands, but eternal in the heavens; and that the heaviest sufferings of the present life are not worthy to be compared with the glory which shall be revealed in the saints, what adversity can possibly befall us which the assured hope of blessings like these will not infinitely overbalance?

“A comfort so divine,

May trials well endnre.”

However keenly afflictions might wound us on their first access, yet, under the impression of such animating views, we should quickly come to ourselves again, and the arrows of tribulation would, in great measure, become pointless. Christians want nothing but absolute resignation to render them perfectly happy in every possible circumstance, and absolute resignation can only flow from an absolute belief of, and an absolute acquiescence in, God’s absolute providence, founded on absolute predestination. The apostle himself draws these conclusions to our hand in Rom 8:, where, after having laid down, as most undoubted axioms, the eternity and immutability of God’s purposes, he thus winds up the whole: “What shall we then say to these things? If God be for us, who can be against us? Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? Nay, in all these things we are more than conquerors through Him that loved us.”

Such, therefore, among others, being the uses that arise from the faithful preaching and the cordial reception of predestination, may we not venture to affirm, with Luther, hac ignorata doctrina, neque fidem, neque ullum Dei cultum, consistere posse? that “our faith and all right worship of God, depend in no small degree upon our knowledge of that doctrine?”*

* De Serv. Arbitr., cap. 20.

The excellent Melancthon, in his first Common Places (which received the sanction of Luther’s express approbation), does, in the first chapter, which treats professedly of free-will and predestination, set out with clearing and establishing the doctrine of God’s decrees, and then proceeds to point out the necessity and manifold usefulness of asserting and believing it. He even goes so far as to affirm roundly that “a right fear of God and a true confidence in Him can be learned more assuredly from no other source than from the doctrine of predestination.” But Melancthon’s judgment of these matters will best appear from the whole passage, which the reader will find in the book and chapter just referred to.

Divina predestinatio,”

says he, “Libertatem homini adimit”; Divine predestination quite strips man of his boasted liberty, for all things come to pass according to God’s fore-appointment, even the internal thoughts of all creatures, no less than the external works. Therefore the apostle gives us to understand that God “performeth all things according to the counsel of His own will” (Eph 1:), and our Lord Himself asks, “Are not two sparrows sold for a farthing? yet one of them falleth not to the ground without your Father” (Mat 10:). Pray what can be more full to the point than such a declaration? So Solomon, “The Lord hath made all things for Himself; yea, even the wicked for the day of evil” (Pro 16:), and in chap. 20:, “Man’s goings are of the Lord:how then can a man understand his own way?” To which the prophet Jeremiah does also set his seal, saying (chapter 10:), “O Lord, I know that the way of man is not in himself; it is not in man that walketh to direct his steps.” The historical part of Scripture teaches us the same great truth. So (Gen 15:) we read that the iniquity of the Amorites was not yet full. In 1Sa 2: we are told that Eli’s sons hearkened not to his reproof, because the Lord would slay them. What could bear a stronger resemblance to chance and accident than Saul’s calling upon Samuel, only with a view to seek out his father’s asses? (1Sa 9:). Yet the visit was fore-ordained of God, and designed to answer a purpose little thought of by Saul (1Sa 9:15,16). See also a most remarkable chain of predestinated events in reference to Saul, and foretold by the prophet (1Sa 10:2,8).

In pursuance of the Divine pre-ordination, there went with Saul a band of men, whose hearts God had touched (1Sa 10:26). The harshness of king Rehoboam’s answer to the ten tribes, and the subsequent revolt of those tribes from his dominion, are by the sacred historian expressly ascribed to God’s decree: “Wherefore the king hearkened not unto the people; for the cause was from the Lord, that He might perform His saying, which the Lord spake by Abijah the Shilonite unto Jeroboam the son of Nebat” (1 Kings 12:15). What is the drift of the Apostle Paul (Rom 9:and 11:), quam ut omnia, quae fiunt, in destinationem divinam referat, but to resolve all things that come to pass into God’s destination? The judgment of the flesh, or of mere unregenerate reason, usually starts back from this truth with horror; but, on the contrary, the judgment of a spiritual man will embrace it with affection. Neque enim vel timorem Dei, vel fiduciam in Deum, certius aliunde disces, quam ubi imbueris animum hac de predestinatione sententia:you will not learn either the fear of God or affiance in Him from a surer source than from getting your mind deeply tinctured and seasoned with this doctrine of predestination.

Does not Solomon, in the Book of Proverbs, inculcate it throughout, and justly, for how else could he direct men to fear God and trust in Him? The same he does in the Book of Ecclesiastes, nor had anything so powerful a tendency to repress the pride of man’s encroaching reason, and to lower the swelling conceit of his supposed discretion, as the firm belief, quod a Deo fiunt omnia, that all things are from God. What invincible comfort did Christ impart to His disciples in assuring them that their very hairs were all numbered by the Creator? Is there, then (may an objector say), no such thing as contingency, no such thing as chance or fortune? No. Omnia necessario evenire scripturae docent; the doctrine of Scripture is, that all things come to pass necessarily. Be it so that to you some events seem to happen contingently, you nevertheless must not be run away with by the suggestions of your own narrow-sighted reason. Solomon himself, the wisest of men, was so deeply versed in the doctrine of inscrutable predestination as to leave this humbling maxim on record. “When I applied my heart to know wisdom, and to see the business that is done upon the earth, then I beheld all the work of God, that a man cannot find out the work that is done under the sun, because though a man labour to seek it out, yet he shall not find it. Yea, farther, though a wise man think to know it, yet shall he not be able to find it” (Ecclesiastes 8:16,17).

Melancthon prosecutes the argument much further, but this may suffice for a specimen; and it is not unworthy of notice that Luther so highly approved of Melancthon’s performance, and especially of the first chapter (from whence the above extract is given), that he (Luther) thus writes of it in his epistle to Erasmus, prefixed to his book “De Serv. Arb., ” “That it was worthy of everlasting duration, and to be received into the ecclesiastical canon.” Let it likewise be observed that Melancthon never, to the very last, retracted a word of what he there delivers, which a person of his piety and integrity would most certainly have done had he afterwards (as some have artfully and falsely insinuated) found reason to change his judgment on these heads.

Jerome Zanchius-The Doctrine of Absolute Predestination Stated and Asserted-Translated by Augustus Montague Toplady

Predestination ought to be preached that by it we may be excited to the practice of universal godliness

Chapter V

SHOWING THAT THE SCRIPTURE DOCTRINE OF PREDESTINATION SHOULD BE OPENLY
PREACHED AND INSISTED ON, AND FOR WHAT REASONS.

UPON the whole, it is evident that the doctrine of God’s eternal and unchangeable predestination should neither be wholly suppressed and laid aside, nor yet be confined to the disquisition of the learned and speculative only; but likewise should be publicly taught from the pulpit and the press, that even the meanest of the people may not be ignorant of a truth which reflects such glory on God, and is the very foundation of happiness to man. Let it, however, be preached with judgment and discretion, 1:e., delivered by the preacher as it is delivered in Scripture, and no otherwise. By which means, it can neither be abused to licentiousness nor misapprehended to despair, but will eminently conduce to the knowledge, establishment, improvement and comfort of them that hear. That predestination ought to be preached, I thus prove:-

VII.-Hence arises a seventh argument for the preaching of predestination, namely, that by it we may be excited to the practice of universal godliness. The knowledge of God’s love to you will make you an ardent lover of God, and the more love you have to God, the more will you excel in all the duties and offices of love. Add to this that the Scripture view of predestination includes the means as well as the end. Christian predestinarians are for keeping together what God hath joined. He who is for attaining the end without going to it through the means is a self-deluding enthusiast. He, on the other hand, who carefully and conscientiously uses the means of salvation as steps to the end is the true Calvinist.

Now, eternal life being that to which the elect are ultimately destined, faith (the effect of saving grace) and sanctification (the effect of faith) are blessings to which the elect are intermediately appointed. “According as He hath chosen us in Him, before the foundation of the world, that we should be holy and without blame before Him in love” (Eph 1:4). “We are His workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them” (Eph 2:10). “knowing, brethren beloved, your election of God . . . and ye became followers of us and of the Lord” (1Th 1:4,6). “God hath chosen you to salvation through sanctification of the Spirit and belief of the truth” (2Th 2:13). “Elect, according to the foreknowledge [or ancient love] of God the Father through sanctification of the Spirit unto obedience ” (1 Peter 1:2). Nor is salvation (the appointed end of election) at all the less secure in itself (but the more so) for standing necessarily connected with the intervening means, seeing both these and that are inseparably joined, in order to the certain accomplishment of that through these. It only demonstrates that without regeneration of the heart and purity of life, the elect themselves are not led to heaven. But, then, it is incontestible from the whole current of Scripture that these intermediate blessings shall most infallibly be vouchsafed to every elect person, in virtue of God’s absolute covenant and through the effectual agency of His Almighty Spirit. Internal sanctification constitutes our meetness for the kingdom to which we were predestinated, and a course of external righteousness is one of the grand evidences by which we make our election sure to our own present comfort and apprehension of it.*

* 2 Peter 1:10, Give diligence to make your calling and election, bebaiav, undoubted; 1:e., to get some solid and incontestible evidence of your predestination to life. Bebaios is de quo fiducia concipitur; is de quo nobis aliquid certo persuademus. – Unde apud Thuc. 3. Bebaios eimi, touto poiasein certa fides habetur mihi, hoc facturum me esse. Bebaios, certo explorato. Bebaioumai, fidem facio; pro comperto habeo.” Scap. – So, elpis bebaia is an undoubting hope (2Co 1:7), and bebaioteros logos is a more assured and unquestionable word of prophecy (2 Peter 1:19).

Jerome Zanchius-The Doctrine of Absolute Predestination Stated and Asserted-Translated by Augustus Montague Toplady

Without preaching predestination we cannot enjoy a lively sight and experience of God’s special love and mercy towards us

Chapter V

SHOWING THAT THE SCRIPTURE DOCTRINE OF PREDESTINATION SHOULD BE OPENLY
PREACHED AND INSISTED ON, AND FOR WHAT REASONS.

UPON the whole, it is evident that the doctrine of God’s eternal and unchangeable predestination should neither be wholly suppressed and laid aside, nor yet be confined to the disquisition of the learned and speculative only; but likewise should be publicly taught from the pulpit and the press, that even the meanest of the people may not be ignorant of a truth which reflects such glory on God, and is the very foundation of happiness to man. Let it, however, be preached with judgment and discretion, 1:e., delivered by the preacher as it is delivered in Scripture, and no otherwise. By which means, it can neither be abused to licentiousness nor misapprehended to despair, but will eminently conduce to the knowledge, establishment, improvement and comfort of them that hear. That predestination ought to be preached, I thus prove:-

V.-Without the doctrine of predestination we cannot enjoy a lively sight and experience of God’s special love and mercy towards us in Christ Jesus. Blessings, not peculiar, but conferred indiscriminately on every man, without distinction or exception, would neither be a proof of peculiar love in the donor nor calculated to excite peculiar wonder and gratitude in the receiver. For instance, rain from heaven, though an invaluable benefit, is not considered as an argument of God’s special favour to some individuals above others: and why? because it falls on all alike, as much on the rude wilderness and the barren rock as on the cultivated garden and the fruitful field. But the blessing of election, somewhat like the Sibylline books, rises in value, proportionably to the fewness of its objects. So that, when we recollect that in the view of God (to whom all things are at once present) the whole mass of mankind was considered as justly liable to condemnation on account of original and actual iniquity, His selecting some individuals from among the rest and graciously setting them apart in Christ for salvation both from sin and punishment, were such acts of sovereign goodness as exhibit the exceeding greatness and the entire freeness of His love in the most awful, amiable and humbling light.

In order, then, that the special grace of God may shine, predestination must be preached, even the eternal and immutable predestination of His people to faith and everlasting life. “From those who are left under the power of guilt,” says Augustine, “the person who is delivered from it may learn what he too must have suffered had not grace stepped in to his relief. And if it was that grace that interposed, it could not be the reward of man’s merit, but the free gift of God’s gratuitous goodness. Some, however, call it unjust for one to be delivered while another, though no more guilty than the former, is condemned; if it be just to punish one, it would be but justice to punish both. I grant that both might have been justly punished. Let us therefore give thanks unto God our Saviour for not inflicting that vengeance on us, which, from the condemnation of our fellow-sinners, we may conclude to have been our desert, no less than theirs. Had they as well as we been ransomed from their captivity, we could have framed but little conception of the penal wrath due, in strictness of justice, to sin; and, on the other hand, had none of the fallen race been ransomed and set at liberty, how could Divine grace have displayed the riches of its liberality?”* The same evangelical father delivers himself elsewhere to the same effect. “Hence,” says he, “appears the greatness of that grace by which so many are freed from condemnation, and they may form some idea of the misery, due to themselves, from the dreadfulness of the punishment that awaits the rest. Whence those who rejoice are taught to rejoice not in their own merits (quae paria esse vident damnatis, for they see that they have no more merit than the damned), but in the Lord.”+

* Epist. 105, ad Sixt. Presb.

+ De Predest. Sanctor, lib. 1, cap. 9.

Jerome Zanchius-The Doctrine of Absolute Predestination Stated and Asserted-Translated by Augustus Montague Toplady

By the preaching of predestination man is duly humbled, and God alone is exalted

Chapter V

SHOWING THAT THE SCRIPTURE DOCTRINE OF PREDESTINATION SHOULD BE OPENLY
PREACHED AND INSISTED ON, AND FOR WHAT REASONS.

UPON the whole, it is evident that the doctrine of God’s eternal and unchangeable predestination should neither be wholly suppressed and laid aside, nor yet be confined to the disquisition of the learned and speculative only; but likewise should be publicly taught from the pulpit and the press, that even the meanest of the people may not be ignorant of a truth which reflects such glory on God, and is the very foundation of happiness to man. Let it, however, be preached with judgment and discretion, 1:e., delivered by the preacher as it is delivered in Scripture, and no otherwise. By which means, it can neither be abused to licentiousness nor misapprehended to despair, but will eminently conduce to the knowledge, establishment, improvement and comfort of them that hear. That predestination ought to be preached, I thus prove:-

III. -By the preaching of predestination man is duly humbled, and God alone is exalted; human pride is levelled, and the Divine glory shines untarnished because unrivalled. This the sacred writers positively declare. Let St. Paul be spokesman for the rest, “Having predestinated us – to the praise of the glory of His grace” (Eph 1:5,6). But how is it possible for us to render unto God the praises due to the glory of His grace without laying this threefold foundation?

(1) That whosoever are or shall be saved are saved by His alone grace in Christ in consequence of His eternal purpose passed before they had done any one good thing.

(2) That what good thing soever is begun to be wrought in our souls (whether it be illumination of the understanding, rectitude of will or purity of affections) was begun altogether of God alone, by whose invincible agency grace is at first conferred, afterwards maintained, and finally crowned.

(3) That the work of internal salvation (the sweet and certain prelude to eternal glory) was not only begun in us of His mere grace alone, but that its continuance, its progress and increase are no less free and totally unmerited than its first original donation. Grace alone makes the elect gracious, grace alone keeps them gracious, and the same grace alone will render them everlastingly glorious in the heaven of heavens.

Conversion and salvation must, in the very nature of things, be wrought and effected either by ourselves alone, or by ourselves and God together, or solely by God Him self. The Pelagians were for the first. The Arminians are for the second. True believers are for the last, because the last hypothesis, and that only, is built on the strongest evidence of Scripture, reason and experience: it most effectually hides pride from man, and sets the crown of undivided praise upon the head, or rather casts it at the feet, of that glorious Triune God, who worketh all in all. But this is a crown which no sinners ever yet cast before the throne of God who were not first led into the transporting views of His gracious decree to save, freely and of His own will, the people of His eternal love. Exclude, therefore, O Christian, the article of sovereign predestination from thy ministry or from thy faith, and acquit thyself if thou art able from the charge of robbing God.

When God does, by the omnipotent exertion of His Spirit, effectually call any of mankind in time to the actual knowledge of Himself in Christ; when He, likewise, goes on to sanctify the sinners He has called, making them to excel in all good works, and to persevere in the love and resemblance of God to their lives’ end, the observing part of the unawakened world may be apt to conclude that these converted persons might receive such measures of grace from God because of some previous qualifications, good dispositions, or pious desires and internal preparations, discovered in them by the all-seeing eye, which, if true, would indeed transfer the praise from the Creator and consign it to the creature. But the doctrine of predestination, absolute, free, unconditional predestination, here steps in and gives God His own. It lays the axe to the root of human boasting, and cuts down (for which reason the natural man hates it) every legal, every independent, every self-righteous imagination that would exalt itself against the grace of God and the glory of Christ. It tells us that God hath blessed us with all spiritual blessings in His Son, “according as He hath chosen us in Him before the foundation of the world,” in order to our being afterwards made “holy and blameless before Him in love” (Eph 1:).

Of course, whatever truly and spiritually good thing is found in any person, it is the especial gift and work of God, given and wrought in consequence of eternal unmerited election to grace and glory. Whence the greatest saint cannot triumph over the most abandoned sinner, but is led to refer the entire praise of his salvation, both from sin and hell, to the mere goodwill and sovereign purpose of God, who hath graciously made him to differ from that world which lieth in wickedness. Such being the tendency of this blessed doctrine, how injurious both to God and man would the suppression of it be! Well does St. Augustine argue: “As the duties of piety ought to be preached up, that he who hath ears to hear may be instructed how to worship God aright; and as chastity should be publicly recommended and enforced, that he who hath ears to hear may know how to possess himself in sanctification; and as charity, moreover, should be inculcated from the pulpit, that he who hath ears to hear may be excited to the ardent love of God and his neighbour, in like manner should God’s predestination of His favours be openly preached, that he who hath ears to hear may learn to glory not in himself, but in the Lord.”*

* De Bono Persever. cap. 20.

Jerome Zanchius-The Doctrine of Absolute Predestination Stated and Asserted-Translated by Augustus Montague Toplady