Twisse:

“Zanchius” (he says) “tells us roundly, that every man that is called, is bound to think he is elected;” but why does he not speak out and say, “that everyone is bound” (in the opinion of Zanchius) “to believe he is elected,” as formerly related to it. I grant to believe is to think, for credere, is defined to be cum assensione cogitare, but thoughts he knows are very wild, they have their course in dreams; as a hungry man may dream that he eats and drinks, but when he awakens, his soul is empty. And as for that doctrine of Zanchius, I have already given a fair interpretation of it, upon consideration that he speaks it of election not unto faith, but unto salvation: seeing God has manifested in his word his determination to give salvation to everyone that believes, it follows herehence, that everyone is bound to believe, that as many as do believe shall be saved: and consequently everyone that hears the Gospel is bound to believe, “that God has determined to bestow Salvation on him, in case he found to believe.” The like consideration may be given to Bucer’s Doctrine; namely, that God has predestinated him to obtain salvation in case he believe, not otherwise. For God has not predestinated any man of ripe years to obtain salvation, whether he believe or not. And seeing God has plainly professed that whosoever believes shall be saved. Mar. 16.16. If I do not accordingly believe, that God has predestinated me to obtain salvation in case I do believe, I do hereby make God to delude me saying, “Whosoever believes shall be saved.” And whereas this Author upon the back of this adds, “that a man therefore that is not predestinate, but an absolute reprobate,” when he is called to salvation is but deluded; and that this is the necessary result of our speeches.” All the color of this his inference, depends merely upon confusion of things that differ. For he distinguishes not between absolute predestination unto salvation, and predestination unto salvation absolute: likewise he distinguishes not between absolute reprobation unto damnation, and reprobation unto damnation absolute: neither does he distinguish between predestination unto faith, and predestination unto salvation; nor between reprobation from faith, and reprobation unto damnation. And the absoluteness of predestination appears only in predestination unto faith, not predestination unto salvation. For salvation on being bestowed on none of ripe years, but by way of reward of their faith, repentance and good works; hence it follows, that God predestinates none unto salvation of ripe years, but by way of reward of their obedience. But as for predestination unto faith, it is clear, that God purposes absolutely to bestow faith on whom he will. So on the other side, damnation being inflicted on none, but for sin God has destinated no man unto damnation but for sin. But as touching obduration, like as God hardens whom he will, so he decreed to proceed herein, to wit, in hardening of men according to the mere pleasure of his will, that is, absolutely. Now let us not suffer a cauterized conscience, to smother a plain truth, with the confusion of things, which are to be distinguished. Read the rest of this entry »