III. What are the causes of predestination?

The efficient and moving cause of predestination is the good pleasure of God. “Even so, Father; for so it seemed good in thy sight.” (Matt. 11:26.) God saw nothing good in us, on account of which he chose us, seeing that we were all by nature the children of wrath, even as others. And whatever good there is in us, that God has wholly wrought.

But he effects nothing in us, which he has not decreed from everlasting* Wherefore the good pleasure of God, which alone is most free, and gracious, or the mercy of God exercised most freely, is the efficient, and moving cause of our election. It is of grace we say, and not out of regard to any goodness seen in us. “He hath mercy on whom he will.” “Ye have not chosen me, but I have chosen you.” “God hath predestinated us, unto the adoption of children by Jesus Christ to himself according to the good pleasure of his will.” “For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth, it was said unto her, the elder shall serve the younger. So it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy. Whom he will, he hardeneth.”"Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light.” “For who maketh thee to differ from another? and what hast thou, that thou didst not receive.”“Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began.” (Rom. 9:18. John 15:16. Rom. 9:10, 11, 16. Col. 1:12. 1 Cor. 4:7. 2 Tim. 1:9.) The efficient cause of reprobation is also, in like manner, the good pleasure of God which is most free. For seeing that we are all by nature the children of wrath we should all perish if sin were the cause of reprobation. The cause of reprobation is, therefore, not in men, but in God, and is his will showing forth his own glory, as it is said, “He hath mercy on whom he will have mercy, and whom he will be hardeneth.”, “Even so, Father: for so it seemed good in thy sight.” Hence in relation to individuals, no other reason can be given why this one is elected, and that one reprobated but the good pleasure of God.

The cause of damnation however, which is sin, is wholly in men. God will declare his justice in the condemnation of the reprobate. And hence he condemns no one, neither does he give any over to damnation, unless it be on account of sin: God does not will the damnation of anyone, as it is damnation, but as a just punishment. Neither does punishment ever take place, except where sin has reigned. Hence the chief cause, and source of damnation is to be found in the free will of devils and men; because they of their own accord separated themselves from God. But the chief cause of salvation is the eternal, and most free election of God, who saw nothing in us, why he should convert us unto Christ, rather than others, and save and rescue us from the common ruin, to which all were exposed on account of sin.

The chief final cause of predestination is the manifestation of the glory of God. The last, and proper final cause of election is the manifestation of the goodness and mercy of God in saving the elect by his grace; and the next final cause is the justification of the elect, and their salvation through Christ. The apostle comprehends each of these causes in the words; “He hath predestinated us to the praise of the glory of his grace, wherein he hath made us accepted in the Beloved.” (Eph. 1:6.) On the contrary, the chief final cause of reprobation is the declaration of the justice, severity and hatred of God against sin in the reprobate; “God willing to shew his wrath, and to make his power known endured with much long-suffering the vessels of wrath fitted for destruction.” (Rom. 9:22.)

Obj. 1. God foreknew our works, and, therefore, himself chose us on account of them.
Ans. He fore-knew those good things, which he had determined to work in us, and not which we ourselves would accomplish, as he also fore-knew the persons; otherwise he could not have foreknown any good. So God could not have foreseen any evil works, unless he had resolved to permit them.

Obj. 2. Those whom God chose in Christ, he found in him, inasmuch as he confers his benefits upon none, except those who are in Christ. God chose us in Christ. Therefore he found us in him, that is, he foresaw that we would receive Christ, believe in him, and be better than others, and hence chose us.
Ans. We deny the major proposition, because the reason which it assigned is true, not of election, but of the effects of election, and of the consummation of the benefits of Christ, which extend to none, except those who are united to Christ by faith, as it is said: “Except ye abide in me, ye shall have no life in you.” (John I5:4.) But it is false when applied to election, and the first cause of our salvation, as is evident from the declaration of the Apostle (Eph. 1:4.) to which the objection refers; for he chose us before the foundation of the world, not because we were, but that we might be blameless and holy, and thus better than others; not that we were already in Christ, but that he might engraft us into him, and adopt us among his children. Our faith, or holiness, therefore, which was foreseen is not the cause, but the effect of our election in Christ. He chose us, not as being already sons, but that we might be adopted among his children. Augustin says: “He chose us, not for the reason that we were then holy; nor yet became we would become holy; but rather for this end, that in the day of grace we might be holy through good work. He chose us then, not because we would be holy, but in order that we might be holy. The Pelagians, perverting the truth, say, God foreknew who would be holy, and without blame by the choice of their free will, and for this reason chose them by his fore-knowledge, such as he knew they would be. The Apostle, however, refutes this position in the passage already referred to, where he says that God chose us that we should be holy.

Obj. 3. But the cause of our election is the merit of Christ applied unto us by faith. Therefore it is not the good pleasure of God.
Ans. We deny the antecedent, for the reason that the merit of Christ is not enumerated among the causes, but among the effects of election, and the causes of our salvation. He chose us in Christ, viz, as in the Head. Hence he first chose the head, and ordained him to the office of mediator, as Peter testifies: (1 Pet. 1: 20.) then he chose us also as members of that head. “God so loved the world that He,” &c. (John 3: 16.) The love of God, therefore, which is his free election, is the cause on account of which he sent his Son, and not the sending of his Son, the cause of his love.

Obj. 4. Evil works are the cause of reprobation. Therefore, good works are the cause of election.
Ans. We deny the first proposition , for evil works are not the cause of reprobation, but of damnation, and the appointment thereto, which follows reprobation. If sin were the cause of reprobation, we should all be reprobates; because we are all equally the children of wrath. “For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth; it was said unto her, the elder shall serve the younger.” (Rom. 9:11,12.) “Good works” said Augustin, “do not precede, but follow justification” They are, therefore, not the cause of justification; much less are they the cause of our election. They spring from, and have their perpetual virtue in the grace of God alone.