CHAPTER 3
Of the Decrees and Purposes of God.
God acts on himself in contemplating, loving, and delighting in himself; and in the persons of the Godhead knowing, loving, delighting in, and consulting with each other, Matt 11:27; John 1:17; John 3:35; Col 1:13; Zech 6:13; Isa 48:16. But few hints of this agency on himself, except in so far as it terminates on his creatures, are revealed to us in Scripture.—His agency respecting his creatures includes his forming a plan of his conduct in his own mind in his purpose or decree,—and his execution of that plan in his works of creation and providence.
Nothing can be more evident, than that God, in his purpose, has fixed the whole plan of his works. 1. From the perfection of his nature. If his knowledge be infinite and unchangeable, he must from eternity have known every thing as perfectly as he ever can do in time. If the whole existence, nature, form, and every motion or act of every creature, depend on his sovereign will, he could have no knowledge how to make and manage them but from his own purpose. Abstracting from it, they might have been, or not been,—might have existed in this, or in a thousand other different forms, or conditions.—No placing of creatures in any supposable circumstances can infallibly secure any particular behaviour.—Of the angels who attended Jehovah in heaven, some stood fast, and others fell from their first estate of perfect holiness and happiness, 1 Tim 5:21; Ps 103:20; Jude 6; 2 Pet 2:4. How many men have, like Jacob and Esau, lain in the same womb, even at the same time, and had the same patterns and education, and yet their behaviour and their end have been exceedingly different, Gen 25-28; Rom 9; Heb 12:15-17; Mal 1:2,4. If God be infinitely wise, how could he, in a random manner, commence and carry on such an important work, so closely connected with an infinitely glorious end? How could he but so plan his work, that all the parts of it might harmoniously promote his general and particular ends? If he be of one mind, which none can change, he, in his purpose, must have unalterably fixed every thing which he effects in his work, Job 23:13. If he be almighty, no apprehended opposition could deter him from peremptorily fixing his plan; and no unruly freewill could defeat his intentions. 2. The manifold, marvellous, comely, and profitable connections of an infinity of dissimilar creatures, and the exact answerableness of each to its respective ends; nay, all the marks of infinite wisdom, power, holiness, justice, goodness,
and truth, which are to be found in the works of creation and providence, fully manifest, that they have been regulated by a fixed plan, which is exactly executed. 3. In Scripture, we find God's fixed plan of conduct frequently mentioned under the several designations of his will; appointment; decree; purpose; foreordination; good pleasure; thought; counsel; foreknowledge, Dan 4:35; Eph 1:5,9,11; Rev 17:17;—1 Thess 5:9; 1 Pet 2:8; Acts 2:23; Acts 4:28; Luke 22:22,29;—Ps 2:7; Ps 148:6; Dan 4:17,24; Zeph 2:2; Job 38:10;—Rom 8:28; Rom 9:11; Eph 1:9,11; Eph 3:11; 2 Tim 1:9; Jer 4:28; Jer 49:20; Isa 14:24,27; Isa 46:10;—Rom 3:25; Rom 8:29-30; Rom 9:23; 1 Pet 1:20; Matt 25:34;—Eph 1:5,11; Luke 12:32; Phil 2:13; 2 Thess 1:11;—Ps 33:11; Ps 40:5; Ps 92:5; Isa 55:8-9; Isa 14:24; Jer 29:11;—Isa 5:19; Isa 28:29; Isa 40:13-14; Isa 46:10-11;—Rom 8:29; Rom 11:2; Acts 15:18; 1 Pet 1:2. 4. Nothing more clearly manifests the existence of a divine decree, than God's circumstantiated predictions of an infinity of future events even the most contingent, and his exact fulfilment thereof, for almost six thousand years past, Amos 3:7; Matt 8:17; John 19:36, etc.
The inseparable connection between God's plan and his execution of it, with the necessarily exact conformity of the one to the other, which his perfections require, his word asserts, and his works plainly manifest, render it utterly impossible to offer any objection against his decrees, which will not equally militate against the actual facts in his works of creation and providence. On this, therefore, we ought particularly to insist in answering every cavil against the peremptory nature of his purpose.—If we find it undeniably manifest, that, in his providence, he hath permitted sin to enter into, or abound in the world; and that particular persons, by far the greatest part of mankind, apparently die in their sins, multitudes of them having never so much as heard of the way of salvation through Christ,—how absurd to deny, that God purposed to permit sin thus to enter and abound?—or to contend, that all men are equally predestinated to everlasting life?—or, that Christ died equally for them all, in order to purchase it for them?—If thousands of men be dying every day, and thus entering into an eternity of inconceivable happiness or misery, how absurd to assert, that God, in his plan, hath fixed nothing relative to the circumstances or the issue of their death?—How can we, without blasphemy, ascribe headlong unconcerted work to the Most High?—This inseparable connection between God's purpose and the execution of it, also manifests, that, in both, he must carry on the same design of glorifying himself and doing good to his creatures, especially to his favourite people, Prov 16:4;
Rom 11:36; Rom 9:22-23; Rom 8:28,30; Eph 1:6; Isa 43:3-4,21; Isa 44:28; 2 Pet 3:9; 1 Cor 3:22.—God's plan, though first in order of nature, being only manifested to us by his word and works, our whole conduct must be regulated by these, not in the least by his unknown purpose.
Every thing which was made in creation, or which happens in providence, was foreordained in the decree of God in that precise form, Acts 15:18; Acts 17:26; Eph 1:11; Isa 46:10-11; Isa 14:24,27;—the most contingent and wicked not excepted, Gen 50:20; Gen 45:5,7; Acts 2:23-24; Acts 4:27-28. And hence so many of them were foretold, Gen 3:14-19; Gen 4:12; Gen 6-9; Gen 12:2-3,7; Gen 13:15-17; Gen 15:4-7,13-21; Gen 16:10-12; Gen 17:4-8,16-21; Gen 18:10,14,18; Gen 19:13; Gen 20:12-13; Gen 22:17-18; Gen 25:23; Gen 27:28-29,39-40; Gen 28:13-15; Gen 37:7-10; Gen 40:13,19; Gen 41:25-32; Gen 48-49; Exod 3-17; Lev 26; Deut 28-33; Josh 1; Judg 2; Judg 4; Judg 6-7; 1 Sam 2-3; 1 Sam 8; 1 Sam 13; 1 Sam 15-16; 2 Sam 7; 1 Kings 9; 1 Kings 11; 1 Kings 13-14; 1 Kings 16-17; 1 Kings 19; 1 Kings 22; 2 Kings 7; 2 Kings 10; 2 Kings 13; 2 Kings 21; Ps 2; Ps 21-22; Ps 45; Ps 47; Ps 67-69; Ps 72; Ps 46-100; Ps 110; Ps 132; Isa 1 through Mal 4; Matt 23-25; 1 Tim 4; 2 Tim 3-4; 2 Pet 2-3; 2 Thess 1-2; Rev 5-22.
The form and duration of every man's life, with the time and manner of his death, are precisely fixed in the decree of God. 1. The Scripture plainly affirms this, Job 7:1; Job 14:5; Acts 17:26,28; Eccles 3:1-2; Eccles 5:17; Eccles 9:12; Ps 31:15; Ps 139:16; Ps 39:4-5. 2. God hath frequently foretold the manner, the time, and the means of man's life or death,—as of the life of Ishmael, Gen 16:12; Isaac, Gen 17-18; Jacob and Esau, Gen 25:23; Moses, Exod 4; Israelites after his death, Deut 28-33; Samson, Judg 13; Saul, 1 Sam 8-10,13,15; Solomon, 2 Sam 7:12-15; Josiah, 1 Kings 13:2; Cyrus, Isa 44:26-28; Isa 45:1-4,13; Isa 46:11; and especially of Christ, Isa 7:14; Jer 23:5-6; Jer 31:22; Mic 5:2; Mal 3:1-2, etc. And of the death of the wicked inhabitants of the old world, Gen 6:3,7; of the Sodomites, Gen 19:13,17; of the murmuring and rebellious Israelites, Num 14; Num 16; of David's infant, 2 Sam 12:14; of Abijah, 1 Kings 14:12; of Ahab and Jezebel, 1 Kings 22:28; 1 Kings 21:22-23,29; of Ahaziah, 2 Kings 1:4; of Belshazzar, Dan 5:25-26; of Peter, John 21:18; of Paul, 2 Tim 4:6-7; of Christ, Luke 13:32; Luke 18:32-33; John 7:30; John 12:33; John 13:1; John 18:1,13; Ps 22; Ps 69; Isa 53; of Eli's sons, 1 Sam 2:34; of David's subjects, 2 Sam 24:15; of Sennacherib's army, Isa 10; Isa 29-33; Isa 37; Isa 30:27-33; of the Jews by the Romans, Isa 65:12; Deut 28:16-68; Lev 26; Ps 21:8-12; Matt 23-24; of the heathen emperors of Rome, and their armies, Ps 110:5-6;
Rev 6:12-17.—But, to prevent objections, it must be observed, 1. That men's life is said to be shortened, when it doth not extend to an ordinary length, or to that of which their constitution seemed capable, Job 15:32; Job 17:1; Ps 55:23; Ps 102:23-24; Prov 10:27; Eccles 7:17. 2. That prolonging of men's life, denotes merely the long enjoyment of it, but not any lengthening of it beyond the measure or period fixed for it in God's purpose, 1 Kings 3:14; Exod 20:12; Deut 4:40; Deut 30:18; Prov 10:27.—Hezekiah had fifteen years added to his life, after a mortal disease had threatened his dissolution,—but not one moment added to the time of his life, as allotted him in God's decree, Isa 38:1,5.
All things which come to pass in creation or in providence, were decreed by God, 1. From all eternity, Acts 15:18. All of them, in innumerable respects, are connected with our redemption through Christ, which, from all eternity, was purposed and prepared for by God, 1 Cor 2:7; Eph 1:4; Rom 8:28-32; 1 Cor 3:22-23. 2. Most wisely, the most proper and important ends being fixed together with all the forms and connections of things, in that manner which might best promote these ends, Prov 16:4; Rom 11:33-34. Hence the decrees are called a counsel, Isa 46:10-11; Eph 1:11; Heb 6:17. 3. Most absolutely, according to his own good pleasure, without any dependence on the free will or agency of any creature, as a cause of his purpose, Jer 18:4,6; Matt 11:26; Rom 9:20-21; Eph 1:5,9; Isa 46:10. But as men's moral behaviour is often a mean for its execution, his promises and threatenings in his word, often run in a conditional form, Isa 1:19-20; Lev 26; Deut 4-30; Ezek 18; Ezek 33. 4. In a fixed and unalterable manner, that every thing and every circumstance of it must necessarily happen precisely according to the plan of the decree, Ps 33:11; Ps 115:3; Ps 135:6; Prov 19:21; Prov 21:30; Num 23:19; 1 Sam 15:29; Heb 6:17; Eph 1:9,11; Acts 15:18; Matt 18:7; 1 Cor 11:19; Acts 2:23-24; Acts 4:28; Isa 14:24,27; Isa 46:10.
The predestination of angels and men to their everlasting state of holiness and happiness, or of sin and misery, and fixing all the diversified means thereof, are the principal matter of the divine decree.—The Scriptures plainly manifest, that some, nay many, particular angels, were predestinated to everlasting holiness and happiness, to the praise and glory of God's bounty and love, though, as they sinned not, they were not chosen in Christ, nor to salvation, 1 Tim 5:21; Dan 7:10; Rev 5:11; Ps 103:20-21;—and that others were passed by,—to be permitted to fall into sin, and continue, and more and more abound in it; and on account of it, to be for
ever justly punished with everlasting destruction, to the praise of the glory of his holiness and justice, Matt 25:41. By this purpose, as well as by their own sinful corruption and guilt, and the curse of God lying upon them on account of it, they are reserved as in chains till the last judgment, Jude 6; 2 Pet 2:4. But the predestination of men, in which we are more immediately concerned, is more fully revealed in the Scriptures.
It is not agreed among divines, how God considered men in his predestinating purpose,—Whether as creatable and fallible; or as to be created and to fall; or as created and fallen; or as converted; or as having persevered in holiness till their death. The absurdity of the two last views will hereafter be exposed. The difference of the first three views, appears to me to originate in men making their own manner of thinking on the point, an exact exemplar to that of God's, and to be really reconcileable. In God's infinite mind, his whole purpose of predestination is but one simple thought, which, by our finite and weak minds, may be apprehended in the four following steps: 1. His purpose of manifesting the glory of his own perfections, particularly of his mercy and justice in his dealings with men. In respect of this, men can only be considered as creatable and fallible. 2. His purpose of creating men and permitting them to fall in their common Head, in order to promote or occasion the glorification of his mercy or justice. In respect of this step, men must be considered as to be created and to fall. 3. His fore-appointment of some particular men for the manifestation of his mercy, and others as objects of the manifestation of the glory of his justice. In respect, of this step, men must be viewed as created and fallen. 4. His fixing the proper means for rendering the former vessels of mercy, and the latter vessels of his everlasting, but just indignation. In respect of this step, men must be considered as chosen or as passed by.—In these views, Supralapsarians, who reckon the objects of predestination, men, as creatable and fallible, or to be created and to fall,—and Sublapsarians, who reckon men as created and fallen to be the formal objects of it, may cordially agree.—The glory of God's perfections, as the last end of the whole purpose, is first presented to view; and the decree appears as whole and uniform as Supralapsarians need wish. And men, as sinners, are chosen to salvation in Christ, as Sublapsarians contend.—The above representation also plainly distinguishes God's predestinating purpose into its two important branches, election and reprobation.
In Scripture we find God electing men to some particular office,—Saul, David, and Cyrus, to be kings, 1 Sam 10:1,24; 1 Sam 15:17; 1 Sam 16:1,6-13; 2 Sam 7:8; Ps 78:70; Isa 44:28;
Isa 45:1;—Bezaleel and Aholiab to frame and rear up his tabernacle, and Solomon to build his temple, Exod 31:2-6; 1 Kings 5:5; 1 Kings 8:19; 1 Chron 17:11-12; 1 Chron 22:9-10;—Aaron and his sons to be priests, Exod 28; Heb 5:4;—the Levites to be ministers of his sanctuary, Num 1:49-50; Num 3-4; Num 8; Num 17-18. Peter and Andrew, James and John, etc. to be his apostles, Matt 10:1-4; John 6:70; Acts 9:15; Eph 4:11.—We also find him electing the whole Israelitish nation to be his peculiar people, typical of the gospel church, and of his redeemed multitude, Exod 19:5-6; Lev 20:26; Deut 7:6; Deut 16:15; Deut 26:18; Isa 48:10; 1 Pet 2:9; Rev 7:9.—But there is also a divine election of some men to everlasting life, to the praise of the glory of his grace. 1. Some men plainly appear as chosen to more than membership in the visible church. Before the Jewish nation was completely unchurched, some of them were a chosen generation, while others, according to the determination of God, stumbled at Jesus Christ, to their own everlasting ruin, 1 Pet 2:8-9; Matt 24:22,24,31; Luke 18:7; Rom 9:27; Rom 11:5,7; Isa 8:14-16,18. Some poor in this world were chosen, rich in faith, and heirs of the heavenly kingdom, James 2:5. 2. Many, who were called by the gospel to salvation in their external church-state, were not chosen, while a few were, Matt 20:16; Matt 22:14. 3. Some men are by God remarkably distinguished from all others,—as enrolled in the Lamb's book of life, and in heaven, Isa 4:3; Dan 12:1; Luke 10:20; Phil 4:3; Rev 3:5; Rev 13:8; Rev 20:12; Rev 21:27;—as separated from this, and pertaining to another world or kingdom, John 15:19; John 17:9,16; Matt 13:38; Mark 4:11; Num 23:9; Isa 43:21; Isa 63:18; 1 Pet 2:9; Luke 20:35;—as persons, of whom the Jews, when called children of the kingdom, are types, Matt 8:12.—They are represented as sprung from another root, and of another race or kindred; being of God, 1 John 4:4-6; 1 John 5:19; John 8:42,44,47;—of the light or day, Luke 16:8; 1 Thess 5:5.—from above, John 3:3,5-6; John 8:32.—as subject to another Head, Christ, and God reconciled in him, Isa 63:19; Matt 23:8,10; John 10:3,26-27; John 6:37; John 5:40;—as perfectly secured from condemnation, and inseparable from the love of Christ and his Father, Rom 8:33-39; John 10:28-29; John 13:1; Jude 1; 2 Tim 2:19; Isa 49:15-16;—as appointed to salvation, 1 Thess 1:4-5; 1 Thess 5:9; 2 Thess 2:13; 2 Tim 2:9-10,19; Matt 20:23; Matt 24:31; Matt 25:34; Luke 12:32; and appointed to faith as the mean of receiving it,—and hence men believe or not, as they are elected to eternal life or not, Titus 1:1-2; 2 Thess 3:2; Acts 13:48; John 10:26-27; Rom 11:7; Rom 8:28-30; 2 Tim 1:9; 2 Tim 2:19; 2 Thess 2:13; 1 Thess 1:4-5.—
It was not merely in their posterity, or in their external circumstances, but primarily in their persons, as connected with spiritual and eternal salvation, that God made a difference between Jacob and Esau, and he made Esau's behaviour promote the spiritual, if not also the temporal happiness of Jacob as well as of his seed, Gen 25:23-33; Gen 27-28; Gen 32-33; Gen 36:6; Mal 2:2-3; Rom 9:11-13.
In the decree of election, God doth not fix conditions of eternal life, and choose such as will fulfil them; but he sets apart particular persons to be infallibly made partakers of eternal salvation. 1. Particular persons, as hath been just stated, have their names written in the book of life, Luke 10:20; Rev 13:8; Rev 20:12; Rev 21:27; Isa 4:3, etc. 2. Some men are represented as particularly and personally chosen to everlasting life, Eph 1:4-6; Matt 20:16; Matt 22:14; John 10:3,26-27; John 13:18; John 17:9; John 6:37; Acts 13:48; Acts 18:10; Rom 8:28-30; Rom 9:13,23; Rom 11:5,7; 1 Thess 1:4; 1 Thess 5:9; 2 Thess 2:13; 1 Pet 1:2; 1 Pet 2:9; 2 Tim 1:9; 2 Tim 2:10. 3. The infallible and unalterable connection between election, redemption, and eternal salvation, necessarily requires that those very persons, who are actually saved, must have been elected to obtain that salvation, Ps 33:11; Isa 14:24,27; Isa 46:10; Rom 8:28-39; Rom 9:11-13,23; John 10:15-16,27-29.
God's election of these particular persons is absolute, proceeding wholly and only from his own infinitely wise and sovereign will and good pleasure; and altogether independent on their foreseen faith or good works. 1. The Scripture represents his election of them as merely depending on his own will, and as purposed in himself, Luke 12:32; Luke 10:21; Matt 11:25-26; Rom 9:11-13,16,18; Rom 11:5-6; Eph 1:5,9,11; Deut 7:8; Deut 9:4; Deut 10:15; 2 Tim 1:9. 2. God, who chooses them, is absolutely sovereign in his disposal of his favours, Gen 6:5; Gen 8:21; Dan 4:35; Isa 57:17-18; Isa 43:24-25; Rom 5:20-21; Rom 9:15-16,18,20-21; Ps 115:3; Ps 135:6; Job 33:13. 3. He could foresee no moral goodness in fallen and corrupted men, as moving Him to elect them to everlasting happiness, Gen 6:5; Gen 8:21; Ps 5:9-10; Ps 14:1-4; Isa 59:1-15; Rom 1:21-32; Rom 3:10-19,23; Rom 5:12; Rom 8:7-8; Titus 3:3; Jer 13:23; Jer 17:9; Eph 2:1-3; Eph 4:17-19; Job 14:4; Job 15:14,16; Matt 15:19. 4. No true faith or holy obedience, but what God himself works in them, can be found in any man, Phil 1:29; Phil 2:13; Eph 2:4-10; 2 Thess 1:11; James 1:17; 1 Cor 4:7; 2 Cor 3:5; Isa 26:12; Ps 57:2. Now God's own work in time can never be the condition of his choosing us before time to eternal life. 5. Our faith and holiness are the fruits of God's election of us; and hence can never be the cause or condition of it, Acts 13:48; 1 Thess 1:4-5; 2 Thess 2:13;
John 8:47; John 10:26-27; Eph 1:4; 1 Pet 1:2. 6. Our faith and holiness are properly parts of our salvation largely taken, and evidences that we are in the state and begun possession of it. And hence they are not so much as proper conditions of salvation, but means of receiving or improving it, and of preparing for the full enjoyment of it, Titus 3:5-7; Rom 7:4; Rom 6:14. How absurd then to suppose them conditions of God's electing us to that salvation! 7. If God's election of men to everlasting life depended on his foresight of their faith and good works, his redeeming love could be no such distinguished favour as the Scripture represents it, John 3:16; 1 John 3:1; 1 John 4:9-10,19; Jer 3:19; Jer 31:3; Job 35:7; Job 41:11; Deut 10:11; 1 Cor 1:29; 1 Cor 4:7; Eph 1:6; Eph 2:7; Rom 9:15-16,18; Rom 5:8,20-21. 8. So far are our good works from being the conditions upon which God elected us to everlasting life, that the making them procuring causes of our salvation is represented as altogether eversive of the grace of God therein manifested, Rom 4:4; Rom 11:6; Rom 9:16; Gal 2:21; Gal 5:2,4.
Men are chosen by God to everlasting life in Jesus Christ, as their representing Head. 1. Our election is expressly represented as in him, as our new covenant Head, and the great mean of the execution of that decree, Eph 1:4; Eph 3:11; 2 Tim 1:9; Titus 1:2. 2. The effects of our election are all enjoyed in Christ—as redemption, Eph 1:7; Col 1:14; 1 Cor 1:30; Rom 3:24-25;—effectual calling, Phil 3:14;—justification, Isa 45:24-25; 1 Cor 1:30; 2 Cor 5:21.—adoption; Gal 3:26;—regeneration and sanctification, Eph 2:10; 1 Cor 1:2; Acts 26:18; 1 Cor 1:30.—preservation in grace, Jude 1; Col 3:3; John 14:19; John 10:28; John 15:5,7,—spiritual comfort, John 14:18; 2 Cor 1:5; 2 Thess 2:16-17;—and glorification, Rom 8:15-18; Eph 2:6; Isa 45:17,25; Isa 60:19; Col 3:3-4. 3. Without supposing our election to everlasting life in Christ as our Head, God's putting our stock of holiness and happiness in Adam, as our covenant-head, could not be so clearly vindicated, Rom 5:12-21; 1 Cor 15:21-22.—Nor does it appear, how we could have been recovered, quickened, justified, or sanctified by him, if we had not been chosen in him, Rom 3:10-26; John 5:25-26; Acts 3:15,26; Rom 8:1-2; 1 John 5:12; John 14:19; Col 1:19; Col 2:9-10,13; Eph 2:10; Eph 3:17,19; Heb 2:12-16; 1 Cor 6:17; Titus 3:5.—But, though we were chosen in Christ as our Head, yet his mediatorial office and work are not the cause of our election, but only the cause of that salvation which we were chosen to obtain. 1. It hath been proved, that our election proceeds from the mere sovereign will of God.—It was of his mere free favour, that any men were elected to everlasting life. It was of his mere good pleasure, that such particular persons, and not
others, were elected, Matt 11:25-26; Luke 12:32; Rom 9:11-23; 1 Cor 4:7; 1 Cor 1:25-30. 2. While Christ himself is, in God's electing purpose, chosen as our Head, his mediation is appointed in it, as the mean of executing it, and as the purchasing, procuring, and applying cause of our salvation therein decreed, Isa 42:1-7; Isa 49:1-6; 1 Pet 1:18-21; John 3:16-18; 1 John 3:5,8; 1 John 4:9-10. 3. Christ died for men considered as sinful in themselves, but loved of God, and elected to everlasting life,—that they might obtain it in a way consistent with his honour, Matt 1:21; John 10:10,14-15; John 15:13; Eph 5:2,23,25; Isa 49:3; Isa 42:21.
Men were thus elected in Christ to everlasting life from all eternity. 1. It hath been proved, that God decreed all things from all eternity, Acts 15:18. 2. Christ was set up as the mediatorial Head of elect men from all eternity, Ps 2:7-8; 1 Pet 1:20; Prov 8:23-31; Mic 5:2; John 17:24. 3. Elect men were foreknown and chosen to salvation before the foundation of the world, Rom 8:29; Rom 9:11,23; Eph 1:4; 2 Tim 1:9; Titus 1:2; Matt 25:34; Rev 13:8; Jer 31:3; 2 Thess 2:13.—How daring then to give God the lie, and contend, that he elects them only in time, at their death, etc. as their behaviour deserves! And how absurd to assert, that the beginning from which the Thessalonians were chosen, means the beginning of the gospel period.—It is certain, they did not hear the gospel, till not a few years after our Saviour's ascension, and the first erection of the gospel church, Acts 2-17.
God's purpose of election is unchangeable,—none who are elected can fall short of the grace or glory decreed for them, and none that are not elected can obtain it. 1. No unforeseen reason of alteration can occur; nor can any change happen in his own love, power, wisdom, or equity, Acts 15:18; Ps 147:5; Isa 46:10; Mal 3:6; James 1:17. 2. The Scripture peremptorily declares, that all those very persons that were elected, shall obtain that salvation to which they were chosen, Rom 8:28-39; 2 Thess 2:13; 1 Thess 5:9-10; 1 Thess 4:17; 1 Thess 5:23-24; Eph 1:4; John 6:37; John 17:9,12; Rom 11:7; Acts 2:47; Acts 13:48; 2 Tim 2:19; Isa 46:10; Isa 49:14-15; Isa 45:17; Isa 54:8-10; Rev 3:4-5; Matt 25:34; Luke 10:20; John 10:27-29; Heb 6:17-20.—But to anticipate objections, it must be observed, 1. That men whose names were never written in the book of life, may have that plainly manifested, Rev 22:19. 2. Men may be really blotted out of the book of the living on earth,—out of God's comfortable providential care,—out of the number of the visible members of his church,—or out of temporal life, Ps 69:28; Ps 139:16; Ps 87:6; Ezek 13:9; Neh 7:64; Exod 32:32, without any blotting them out of God's purpose of election to everlasting life. 3. By frequent
and vigorous actings of faith,—by an holy conversation,—and by much impartial self-examination, we may render our election more certainly evident to our own souls, while we thus enjoy the fruits of it, 2 Pet 1:4-10; 1 Thess 1:4-5; Eph 1:3-9.—But nothing can render it more certain and fixed in itself, as a purpose of the unchangeable God, Job 23:13; Ps 33:11; Isa 14:24,27; Isa 46:10; Rom 9:11; Heb 6:17-18.
God's decree of election may, therefore, be thus described: An act, in which the eternal, unchangeable, infinitely wise, gracious, powerful, faithful, and sovereign God, intending to manifest to men the glory of his own perfections, particularly of his power, wisdom, sovereignty, and free grace, Rom 11:33; Eph 3:10; Matt 11:26; Matt 20:15-16; Rom 9:15-16,18-23; Rom 11:35-36; Eph 1:5-6; 1 Pet 2:9.—hath in his love foreknown and fore-chosen to the enjoyment of eternal salvation and all its benefits, Rom 8:29-30; 1 Pet 1:2; 2 Tim 2:19; John 3:16; Rom 5:8,21; Rom 9:13; 1 John 4:9-10; Isa 45:17; 1 Cor 1:30.—some persons of mankind,—the smaller number,—and whom he pleased,—as permitted, or to be permitted to fall into sin and misery, from which they could not recover themselves, Matt 20:16; Matt 22:14; 2 Tim 2:19; John 10:26-28; John 13:18; John 17:6,9,12; John 3:16; John 15:19; Rom 8:29; Rom 9:16,18; Rom 5:8,10.—and hath predestinated them unto fellowship with, conformity to, adoption through, and joint heirship and eternal happiness in Christ, Eph 1:3-5; Rom 8:29.—and without being, in the least, moved to it, by any foreseen qualities or acts of theirs, natural or moral,—hath of his own mere will, sovereign grace, and good pleasure, Matt 11:25-26; Luke 12:32; Rom 9:11,15-16; Eph 1:5-6; 2 Tim 1:9; 1 Cor 1:26-28.—from all eternity, Matt 25:34; Eph 1:4; 2 Tim 1:9; Rev 13:8.—chosen them in Christ as their Head, Prov 8:23,31; Eph 1:4; 2 Tim 1:9.—in infinite mercy and compassion hath unalterably ordained and appointed them to be partakers of eternal salvation, life, and happiness through him, Rom 9:11,15-16,18,23; 2 Tim 1:9; 2 Tim 2:19; Acts 13:48; 1 Thess 5:9-10; 1 Thess 4:17; Isa 45:17; Rom 11:29.—and hath inscribed their names in his book of life, Luke 10:20; Rev 3:5; Rev 17:8; Rev 13:8; Rev 20:12; Rev 21:27; Phil 4:3; Isa 4:3.—thus distinguishing them from the rest of mankind, who are left to perish in their sinfulness and misery, 1 Cor 4:7; Rom 9:11-13; Eph 1:4.—and hath in that same wise and unchangeable counsel, appointed the mediation of Christ, an interest in his righteousness, effectual calling, faith, and holiness, as means of their obtaining and improving that eternal life,—that so his inflexible justice and infinite mercy may harmoniously shine forth therein, John 3:16-17; 1 John 3:5,8; 1 John 4:9-10;
John 10:10-11,15,26-29; John 17:4,6,9; Eph 1:4; Eph 5:2,23-27; Col 1:19; Col 2:3,9-13; 2 Tim 1:9; 2 Tim 2:10,19; Isa 45:17,22,24-25; Acts 13:48; 2 Thess 2:13; Rom 4:16; Mark 16:16; Heb 11:6; Heb 12:14.
Objection I. "Such a scheme of election renders God a respecter of persons, contrary to Acts 10:34; Job 34:11,19; Deut 10:17-18; 2 Chron 19:7; Col 3:24-25; Rom 2:11; 1 Pet 1:17." Answer 1. It no more represents him as a respecter of persons than his actual saving of some men, and not of any devils, and his giving to some temporal privileges or eternal salvation, which he doth not bestow on others as deserving. 2. In his purpose of election, God shews no respect to persons on account of their being Jews or Gentiles, poor or rich, great or small, in the world, which is the meaning of these texts, but acts from his own sovereign love and free grace. 3. If God should choose or reprobate, save or damn men, as their free will is pleased to exert itself, then, indeed, he would be a respecter of persons.
Objection II. "In the declarations of the gospel, which are an extract of God's purpose of election, eternal salvation is suspended on our faith, sincere obedience, and final perseverance in holiness, Mark 16:16; John 3:16,18,36; Rev 22:14; Rev 2:7,11,17,26-28; Rev 3:5,12,21; Gal 6:9; Matt 24:13; Rom 2:7,10; Isa 1:19; Isa 3:10." Answer 1. Not one of these declarations represents God's electing decree in the conditions of its establishment, but merely exhibits the connection fixed in it between the different fruits of it, or the parts and degrees of salvation. 2. Faith, sincere obedience, and perseverance in holiness, are not proper conditions on which our eternal happiness is suspended; but being necessary fruits of election, means of, and preparations for happiness, they characterize the persons who have been elected and shall be glorified, John 10:27-29; Acts 13:48; 1 Thess 1:4-5; 2 Thess 2:13; 1 Pet 1:2; Eph 1:4; Rom 8:29-30.
Objection III. "An absolute, unconditional, and unchangeable election of particular persons to eternal happiness, enervates and renders altogether unprofitable the whole preaching and ordinances of the gospel, with all the good endeavours of mankind, and encourages them to sloth and wickedness,—for, if they be elected, they will certainly be saved, do what they will; and if they be not elected they will not be saved, let them do what they can." Answer 1. As in this decree the means of happiness are fixed along with, and inseparably from the end, it is highly absurd to contend, that the fixing the end will render the means unnecessary or unprofitable. 2. Even in the common affairs of life, they who believe that God hath unalterably
foreordained all things which come to pass, are as diligent in their lawful employments, and as careful to provide and use food, raiment, houses, medicine, etc. as others who do not. 3. No man hath any reason to expect eternal happiness, but in the way of a diligent attendance on, and improvement of the ordinances of the gospel, public, private, and secret, according to his capacity and opportunity,—and of earnest and persevering endeavours to perfect holiness in the fear of the Lord, Rom 10:17; Isa 55:1-7; Matt 7:7,13-14; Matt 6:33, Luke 13:24; Prov 8:17,34-36; 2 Pet 1:3-11; Heb 11:6; Heb 12:14; 1 Cor 15:58; 2 Cor 7:1. 4. No man can have any evidence of his being elected by God, without an active study of holiness in all manner of conversation, 2 Pet 1:3-10; 2 Tim 2:19; Eph 1:4; Col 1:22; 2 Thess 2:13; 1 Pet 1:2. 5. Though our diligent attendance on gospel ordinances, our faith, repentance, or new obedience, cannot, in the least, promote God's making choice of us, and electing us to eternal life, as that was fixed long before we existed,—yet they mightily promote the execution of his electing purpose in our actual enjoyment of all the benefits of that salvation to which we were, from eternity, elected, Phil 2:12-13; 1 Cor 9:24-27; 1 Cor 15:58; Rom 5:1-5; Ps 19:11; Ps 84:7,11-12; Job 17:9; Prov 4:18; 2 Tim 4:7-8; Rev 3:7,12,21. 6. It is impossible for men cordially to believe the giving, the redeeming, the electing love of God, without being thereby delightfully constrained, and effectually animated to an earnest care of their salvation, and an active study of faith and holiness. Nor are we, the friends of unconditional election, afraid to compare practices with our opponents when they please, if they will but admit the exceeding broad law of God, in both its tables, to be the rule and standard of judgment, 1 Thess 1:3-10; Gal 2:19-20; 2 Tim 1:9; 2 Tim 2:19; 1 Cor 15:10; 1 Thess 2:1-10.
Objection IV. "An unconditional unalterable election of particular persons of mankind to everlasting life, is inconsistent with the wisdom, goodness, and integrity of God." Answer 1. If God, in providence, bring particular persons of mankind to everlasting life, it is but absurd blasphemy to rail at his fixed election of them to it in his eternal purpose, as if that were contrary to his nature. 2. If it be consistent with the perfections of God to choose particular angels, and render them eternally happy, how can it be inconsistent with them, that some particular men should be elected and rendered eternally happy? 3. Not an unconditional, but a conditional election of men is manifestly inconsistent with, and disgraceful to God's wisdom, goodness, and integrity. His wisdom is infinitely more brightly displayed in that election which, without hurting a single creature, infallibly secures the salvation of thousands of millions,
Rev 7:9, than in that which leaves matters so loose and undetermined, that Christ may die for all men,—intercede to his uttermost for them, and bestow all his ordinances upon them, and the Holy Ghost, with all his might, strive with each of them to no purpose,—their whole happiness depending on the proper exertions of their free will, a carnal mind, enmity against God, a heart deceitful above all things, and desperately wicked.—It is infinitely more kind and gracious, unalterably to purpose to exert his almighty power, and other perfections, in order effectually to bestow that grace and glory, which are necessary to make them for ever holy and happy, upon unnumbered millions, than merely to resolve to give all men an infinitely improbable, nay impossible chance of being happy,—that is, to prepare happiness for them, upon condition that their desperately wicked heart convert itself to believe the gospel, love God, and persevere till death in all holy obedience to him; and meanwhile scarcely give the hundredth part of them the smallest hint of his proposals.—God in his word hath candidly declared, that of the many who are called by the gospel, few are chosen, and that few find the way that leadeth to eternal life, while many walk in the broad way which leadeth to destruction, Matt 20:16; Matt 22:14; Matt 7:13-14, and in Christian countries few, very few, bear the characters of saintship marked in his word.—How can our affirming that which is so manifest in his word and in his providence, be an impeachment of his candour?—If, in the declarations of the gospel, he assure men that it is both their duty and interest to believe in Jesus Christ for their eternal salvation, how is it an impeachment of his candour, to maintain that this indispensable rule of our duty to him is not necessarily the rule of his providential conduct toward us?—or to maintain, that he cannot inform us of our duty, without divulging to us his most secret purposes? It is time enough for us to claim the same rule of conduct with Jehovah, when our free will hath transformed our mean and desperately wicked nature into true Godhead.
II. With respect to the reprobation of men, it may be observed, I. That God purposed to permit sin. 1. This the Scripture expressly affirms, Gen 50:20; Acts 2:23-24; Acts 4:27-28; hence, 2. He hath foretold multitudes of evil actions, Gen 15:16; Deut 31:16,20,29; Deut 32:6,15-21; Isa 1; Isa 5; Isa 10; Jer 25; Rev 6; Rev 8-9; Rev 11-13; 2 Tim 3:1-6,13; 2 Thess 2:3-12. 3. In time God actually permits much sin, Acts 14:16; 2 Thess 2:9-11; Gen 50:20; Gen 45:5,7; Ps 81:12; Rom 1:21-32. No sin, which hath been, or is in the world, can be said to have happened without his foreknowledge of it, Acts 15:18; Isa 46:10-11; Ps 147:5, or,
notwithstanding all that his infinite power could have done to prevent and hinder it, Gen 18:14; Jer 32:17,27; Matt 19:26. Nay, his permission of it tends to the honour of his absolute sovereignty, infinite wisdom, holiness, and justice,—and to the advantage of established angels and men. II. God in his predestinating purpose, left some men unelected to perish in their sin, to the praise of the glory of his justice. 1. The Scriptures plainly declare this, Prov 16:4. (where pahhhal, hath made, signifies to appoint, ordain, prepare, Exod 15:17; Ps 31:19, even as poieo, Mark 3:14; Heb 3:2.) 1 Pet 2:8. (where stumbling denotes sinning) Jude 4. (where krima, condemnation, denotes the sinful cause of condemnation or what is criminal) John 9:39; Rev 13:8; 2 Cor 4:3-4; Rom 9:13-22; 1 Thess 5:9; 2 Thess 2:10-12-13. 2. In God's providence, which is an exact copy of his decree, Acts 15:18; Isa 46:10; Eph 1:11; Ps 33:11, multitudes appear plainly left to perish in their sin, Matt 7:13-14; 2 Thess 2:10-12; 2 Thess 1:8-9; Rev 13:3,8; Rev 17:17; Ps 9:17. Millions of fallen angels had never a Saviour provided for them, Jude 6; 2 Pet 2:4. Hundreds of millions of men, for many ages, have never been informed of the method of redemption through Christ, Ps 147:19-20; Prov 29:18; Eph 2:12; Acts 14:16; Acts 17:30.—The far greater part of those that hear the gospel, or at least are called Christians, are, by their rejection of it, ripened for hell, Matt 20:16; Matt 22:14; Matt 7:13-14; John 10:26; John 12:39-40; 2 Cor 4:3-4; Isa 6:9-10; Acts 28:26-27; Phil 3:18-19; 2 Tim 3:1-5; Rev 13:3,8; Rev 14:9-11. III. It follows that certain particular persons have been, in God's decree, appointed to wrath, Mal 1:2-3; Rom 9:11-18; 1 Thess 5:9; Jude 4; were never favourably known by God, Matt 7:23; were never appointed or ordained to eternal life, Rev 13:8; Rev 17:8.—Nay, particular election of some necessarily infers a particular reprobation of others.—In which act of reprobation is included, 1. God's passing by certain persons, leaving them unelected, Matt 7:23; Rev 13:8; Rev 17:8. 2. A pre-appointment of them to undergo his just wrath, to be inflicted on them as the punishment of their foreseen sinfulness, 1 Thess 5:9. But it must be remarked, that though men's sins be foreseen and viewed in God's pre-appointment of them unto wrath, as the cause of their condemnation and punishment, yet they are not the cause of his leaving them unelected to perish in their sin; for, 1. Reprobates are no worse by nature than those that are elected, 1 Cor 1:26-27; 1 Cor 4:7; John 13:18; Eph 2:1-3. 2. Their practice was foreseen as no worse than that of many elected persons before their conversion, 1 Cor 6:9-11; Eph 2:1-13; 1 Tim 1:13,16; Titus 2:3-6. 3. The wickedness
of unelected men is represented as the consequence, though not the proper effect of their reprobation, 2 Cor 4:3; John 10:26; John 12:39; 1 Pet 2:8-9; Jude 4; Rev 13:8.
Reprobation may therefore be described, "A simple act of an independent, sovereign, infinitely wise, powerful, righteous, and holy God,—whose thoughts are infinitely high, his judgments unsearchable, and his ways past finding out, Isa 55:9; Isa 40:13; Rom 11:33-34; Ps 92:5; Ps 147:5.—in which he, in his eternal and unchangeable counsel, Matt 25:34,41; Rom 9:11; James 1:17; Isa 46:10; Heb 6:17; Eph 1:11; Ps 33:11.—intending to manifest the glory of his absolute sovereignty, almighty power, unsearchable wisdom, unconceivable patience,—and particularly of his infinite holiness and avenging justice, Rom 11:36; Rom 9:11,15-22; Matt 20:15; Rom 11:33-34; Rom 2:4; Isa 5:4,16; Prov 16:4.—did, according to his own good pleasure, purpose in himself, to leave many particular men, no worse in themselves than others,—in their estate of sin and misery, into which they were to be permitted to fall, Rom 9:6-7,11,15-18,29; Rom 9:21; Rom 11:20-22; Rom 5:12; Eph 2:3; Matt 24:40-41;—and never to know them in the way of peculiar regard, or love them with any good will, or pity them in order to their effectual recovery,—nor to choose, predestinate, distinguish from others, or ordain them to eternal life, Matt 7:23; Rom 8:29-30; Rom 9:13,15; Mal 1:2-3; John 13:18; 1 Cor 4:7; Acts 13:48; 1 Thess 5:9,—or write their names in his book of life, or set them apart for his sheep, people, children, or vessels of mercy, John 10:26; Rom 9:6-7,23; Hos 1:6,9; Mal 3:17;—and hence purposed to withhold from them all his undeserved favours of redemption and reconciliation through Christ,—of effectual calling, faith, justification, adoption, and sanctification, John 10:15,26; John 17:9; John 12:37-40; Matt 11:25-26; Matt 13:11,13; Rom 8:28-33; 2 Thess 3:2; Eph 2:8;—though not from them all his favours of common providence, gospel ordinances, spiritual gifts, or strivings of the Holy Ghost, by which they are rendered useful to his elect people, Acts 14:17; Acts 17:30; Rom 2:4; Rom 9:22; Exod 7:16-17; Lev 26:3-13; Deut 28:1-14; Isa 5:4; Matt 13:9; Matt 23:37; Heb 6:4-5; Heb 10:26,29; 2 Pet 2:20-21; 1 Cor 12:10; Gen 6:3; Isa 63:10; Acts 7:51;—and further determined in himself, that they, having rendered themselves miserable by their sin, original or actual, against law or gospel,—and become abusers or despisers of his benefits offered to, or bestowed on them, Rom 5:12; Eph 2:1-3,12; Rom 2:12,14-15; Mark 16:16; John 3:18,36; John 4:40; Rom 2:4-5; Rom 11:7-8; Matt 10:15; Matt 11:21-22; Job 8:4; Job 9:4; Ps 81:13; Acts 14:16.—should,—in an
infinitely wise, sovereign, just, and holy manner, answerable to their own freedom of will and their rebellious inclinations, Deut 32:4; Ps 45:7; Jer 12:1; James 1:13; Matt 23:37-38; John 5:40; John 8:12; Acts 7:51,—be, for the punishment of their preceding sins,—spiritually blinded, hardened, and given up to strong delusions, vile affections, and a reprobate sense, Rom 9:22; Exod 14:4; John 12:40; Rom 9:15,17; Rom 11:7-8; Rom 1:24,28; 2 Thess 2:11; Isa 66:4;—and that they, persevering in their wickedness, and convicted by their own consciences of final impenitence, neither able to blame the just severity of God, nor to excuse their own ignorance, or their inability to accept of his offered salvation, Matt 27:4; Luke 16:24; Matt 25:25-26,44; Rom 2:14-15; Rom 1:20; Rom 9:19-20; Luke 22:22; John 5:40; should be eternally damned for their sins, Hos 13:9; Matt 25:41-42; Isa 5:11; Ezek 18:4; Rom 2:8-9; Rom 6:23; Eph 5:5-6; Col 3:6; 1 Cor 6:9-10; Gal 5:19-21.—as vessels of wrath fitted to destruction,—children of wrath,—children of perdition,—hated of God,—appointed to evil and wrath,—separated, and before-ordained to condemnation, Rom 9:22; Eph 2:3; 2 Thess 2:3; John 17:12; Lam 3:37-38; Mal 1:3; Rom 9:13; Prov 16:4; 1 Thess 5:9; 1 Pet 2:8; Jude 4."
This awful doctrine of Reprobation, as well as of the Election of men, ought, with great prudence and holy awe, to be taught in the church. 1. It hath been proved that the Holy Ghost hath plainly taught it in his word, Rom 9:11-22; Rom 11:1-7. 2. Every thing taught in the Scripture, lawfully used, tends to promote men's holiness in heart and life, Rom 15:4; 2 Tim 3:16-17; 1 Pet 2:1-2; James 1:21; Ps 119:9,11. 3. Election and reprobation being so closely related and contrasted, the former can neither be taught nor conceived of, separately from the latter. 4. In his providence, which every man ought to observe, Ps 107:43; Hos 14:9; Isa 5:12. God copies out his decree of reprobation, in the life and in the death of the wicked, Jude 4; 1 Pet 2:8; Isa 46:10-11; Eph 1:11; Ps 33:11; Acts 2:23; Acts 4:27-28; Acts 1:16-18,25; Luke 22:22; Phil 3:18-19. 5. A proper knowledge of this decree promotes right and reverential views of the sovereignty, power, wisdom, justice, and goodness of God, Matt 11:26; Rom 9:13,22-23; Eph 1:5-6. 6. The doctrine of reprobation, if duly taught, tends to alarm the wicked and render their consciences uneasy, till they obtain proper evidence that they are not included in it, and to render sin terrible to them:—And it excites saints to self-examination, and to lively gratitude to God their Redeemer, in a course of gospel holiness, Matt 25:41; Rom 1:18; 1 Thess 5:9-10; 2 Cor 5:10-11; Ps 116:16; Luke 1:74-75.—To
render the whole decree of predestination as odious as possible, our opponents strain every nerve to run down that of Reprobation, which is so unpleasant to men's unrenewed heart.
Objection I. "Since the infinite perfections of God's nature necessarily requires, that all men should love and fear him, he cannot, in a consistence with that perfection, or even with common candour, lay any of them under an incapacity to do so." Answer 1. Though the almighty operation of God's grace be absolutely necessary to remove men's incapacity of loving him,—yet, as his decree, in no respect, forced or drew that incapacity upon them, but they, in their first parents, voluntarily contracted it, in direct opposition to his commandment,—and do as early as possible personally approve of, and delight in it, he can be under no obligation to deliver them from it, especially, as his leaving them under it is but the just punishment of their sin. 2. God's purpose to permit men to fall into, or continue under a sinful incapacity of loving and fearing him, can never be more contrary to his perfection and sincerity, than his actual providential permission of both devils and men to fall into sin and continue in it.—To suppose that his purpose and providence are not perfectly correspondent, is to charge him with ignorance in forming his plan, or with folly, weakness, and changeableness, in the execution of it, Ps 50:21.
Objection II. "God, being infinitely merciful, good to all, his tender mercy over all his works, taking no pleasure in the death of the wicked, but willing that all men should be saved, and come to the knowledge of the truth, Ps 103:8; Ps 145:9; Ezek 33:11; 1 Tim 2:4; 2 Pet 3:9,—cannot by an act of his will, fix so many thousands of his rational creatures, who are no worse than others, in sinfulness, or require them to receive his salvation, while their inward corruptions, permitted by himself, render them incapable." Answer 1. By what tie is this infinitely merciful God bound to preserve all his rational creatures in this original perfection of holiness, whether they will or not?—By what tie is he bound to shew favour to one sinner, who hath offended him, and sought his life?—By what tie is he bound to shew more favour to sinful men, than to fallen angels, who are his own rational creatures of a far higher rank? 2. What avails that infinite mercy, which is supposed to have predestinated all men (and why not all devils?) to everlasting happiness, if it bring but a few of them to it, nay, can bring none of them to it, but as their wicked free will pleases; nay, if it do not so much as inform the hundredth part of mankind of the only method of their salvation through Christ? 3. Of the small part of mankind who are properly invited by the gospel as preached, to receive
this salvation, multitudes, not by any influence of God's decree, but by their own self-approved enmity against it, obstinately reject it, John 5:40; Ps 81:11; Hos 11:2,7; Rom 8:7-8; Jer 17:9; Zech 7:11-12; Zech 11:8; Gen 6:5; Gen 8:21. 4. A scheme, which infallibly secures the eternal happiness, perhaps of many thousand millions of mankind, is infinitely more merciful than one which secures it for none, but suspends all upon the proper exertions of a free will, a carnal mind, enmity against God,—a heart deceitful above all things and desperately wicked.—We allow, that every man that hears the gospel is warranted,—is solemnly called, and earnestly entreated by God to believe on Jesus Christ for salvation. We allow, that one single act of believing, which is ten thousand times less than perseverance in faith and holiness till death, will render a man's state unalterably happy for ever more.—We allow of God's giving, even to reprobates, the largest measures and highest degrees of the common influences of his Spirit to assist them towards acts of faith. Our opponents dare not pretend, that they allow more to their elect,—nay, to their choicest saints.—If men's free will can therefore turn the scale in their favour, and make them believe in Christ, we allow a method of eternal salvation a thousand times more easy to reprobates, than our opponents do to any man.
Objection III. "How can it consist with the infinite wisdom of God, to fix on the objects of his favour or of his abhorrence, without regard to their moral behaviour as the cause?—or, to appoint means of salvation for those to whom he hath decreed never to give that which is absolutely necessary to render these means effectual?—or, to require or expect the conversion of reprobates, when he himself hinders it by his unalterable decrees?" Answer 1. God abhors no creature, but on account of his sin, Gen 1:31; Ps 104:31. It would be very unwise in God to fix upon any of mankind as his favourites, from respect to their behaviour, since, in their unconverted state, not one of them can do any thing but what is abominable to him, in matter or manner, Ps 14:1-4; Rom 8:7-8; Rom 3:10-20; Jer 17:9; Eph 2:1-3; Titus 3:3.—But, both his wisdom and sovereignty are highly glorified in his choosing of many, the most unpromising, that so his almighty power and infinite mercy may the more abundantly shine forth in his qualifying them for the most familiar fellowship with himself, and for his service, 1 Cor 1:25-29; 1 Tim 1:13-16; Rom 5:20-21.—2. God hath not granted the means of eternal salvation to the most of mankind:—nor doth his granting them to any exhibit his decree of saving them, but the true method of obtaining salvation, and their duty to comply with and improve it, Mark 16:16; Acts 16:31; Acts 2:37-39; John 3:14-18.
3. The Scripture never represents God as expecting the conversion of reprobates. To assert that he expects any thing which never happens, is to deny his infinite wisdom and knowledge. 4. God's requiring from gospel hearers their proper duty, is his appointed mean of effectually converting his elect,—even as Christ's calling of Lazarus to come forth, and the widow's son and ruler's daughter to arise, was his decreed mean of actually raising them from the dead:—and meanwhile it renders reprobates much more useful and happy in this world, than otherwise they would be.
Objection IV. "If God, by a secret and unchangeable act of his will, hath consigned multitudes of mankind to everlasting ruin, how can he, in a consistence with uprightness and sincerity, openly declare, that he is not willing that any should perish, but that all should be saved and come to the knowledge of the truth, Ezek 33:11; 1 Tim 2:4; 2 Pet 3:9? How can he impose a law upon them, to be obeyed under pain of damnation, while he himself is unalterably resolved to withhold from them all power and ability to keep it? How can he be serious and earnest in calling men to repentance and salvation, if by his own unalterable purpose, he hath rendered both utterly impossible? How can he profess to wish their welfare, or promise them eternal life upon conditions which are infallibly hindered by his own decree;—or to offer it to them, upon whom he is unalterably determined never to bestow it?" Answer 1. The Scripture never declares, that God is inclined to have every individual of mankind, Judas, Antichrist, etc. saved, but the contrary, John 17:9,12; 2 Thess 2:4,11-12; Rom 9:22. Now, if one be appointed to wrath, it will affect the sincerity of God, in the sense of the objection, as much as if it were ten thousand millions. 2. We readily grant, that men of all nations, ranks, and conditions, are actually saved, than which the Scripture never affirms any thing more universal on this point, 1 Tim 2:4; 2 Pet 3:9; Joel 2:28; John 12:32; John 16:9; Rev 7:9. 3. Be the purpose of God what it will, his holy, just, good, and exceeding broad law, binds, and will for ever bind, both devils and men to holiness, nay to perfection in holiness; otherwise they could not commit sin, Rom 4:15; Rom 5:13; 1 John 3:4.—And, men's attempts to obey it are rewarded in this life, or in the next, with, at least, less degrees of punishment, Matt 11:21-24; Matt 12:41-42. 4. As, in ordinary cases, no man, in this life, can certainly know that he is included in God's reprobating decree,—and as it, in no case, lays any restraint or force upon men's will, it cannot be it, but their own inward corruption and enmity against God, which hinders their care or endeavours to promote their eternal happiness. 5. Most
of those scriptures, in which God appears to wish men's welfare, and to promise them happiness on condition of their obedience, directly relate to the felicity of the Jews in Canaan, which they held upon the foot of such reformation and behaviour, as was partly in their own power, without any assistance of saving grace, Deut 5:29; Deut 32:29; Ps 81:13; Isa 1:19-20; Ezek 18:30-32; Ezek 33:11; Jer 6:8. 6. Spiritual pardon and salvation are never secured by promise to any but such as have true faith, and that not as a proper condition, but as a mean of receiving them,—and hence as a fruit of election, 2 Thess 2:2,13; Titus 1:2; Acts 2:47; Acts 13:48. 7. The gospel is so far from declaring that God intends to save all men, that it plainly affirms, that he intends to save but the smaller part of gospel-hearers, Matt 7:13-15,23; Matt 20:16; Matt 22:14. But it peremptorily declares, that Jesus Christ is able to save to the uttermost all them that come unto God by him;—that he and his salvation are equally suited to the needs of every hearer;—that, by the gracious appointment and infinitely free gift of God, he is the Official Saviour of mankind indefinitely considered, and will in no wise cast out any that come to him for salvation;—that it is the duty and interest of all gospel-hearers, as lost and self-ruined sinners, to exert all the powers of their soul to the uttermost, in essaying to believe on and receive him and his salvation, as fully, freely, earnestly, and indefinitely offered to them;—that, not knowing but they are elected, they all ought, earnestly and repeatedly, to attempt this believing, in order to have certain proof that they are so;—that by means of gospel declarations, offers, and invitations, under the influence of the Holy Ghost, the adult elect are brought into their state of salvation, and many reprobates are qualified with spiritual gifts, which render them useful companions and assistants to the elect in this world. 8. Unless, in providence, God actually should save all men, especially all that hear the gospel, which it is manifest he doth not, the whole charge of the objection will fall upon him, with all its weight, if it have any.
Objection V. "It is inconsistent with God's infinite holiness to decree the permission of sin, or to command men to be holy as he is holy, while, by his unalterable purpose, he renders it impossible for them to be holy." Answer 1. Let our opponents reconcile the actual entrance of sin into the world, and the long continuance and spread of it, among devils and men, with the infinite holiness of an all-wise and almighty God,—and all the pretended inconsistency of his decree of permitting it will evanish of course. 2. Since God's decree of reprobation neither inclines nor forces men to sin, and is very rarely known to any particular person in this world, it is at once extremely uncandid and absurd, repeatedly to contend,
that it renders any man sinful or retains him such. 3. Since, notwithstanding God's all-wise and almighty government of the world, there is very much sin in it, it is manifest, that his infinite holiness and nature doth not require him to do his uttermost to prevent it, or the ruin of devils or men by means of it,—though both it and his wisdom require him to glorify himself by means of sin, if it be permitted.
Objection VI. "It is inconsistent with the equity of God to consign innocent persons to eternal damnation, or to impose on men a law, which his own purpose renders him incapable of fulfilling." Answer 1. God hath not decreed to inflict damnation upon either angels or men, but as the due wages of their sin, Hos 13:9; Ezek 18:4; Rom 2:8-9; Rom 6:23; Rom 8:13; Ps 9:16-17. 2. If, as hath been repeatedly hinted, God neither tempt, incline, nor force men to sin;—nay, if, by his law, he solemnly forbid it, and by his providence deter and dissuade from it, why may he not justly damn men, if they will involve themselves in it? 3. It is highly absurd to imagine, that men's sinful disabling of themselves to obey the law of God deprives him of his right to require their obedience;—that their wickedness strips the Most High of his authority over them, and renders them independent governors of themselves in his room;—that sinful ignorance, perpetual drunkenness, or the like, can render blasphemy, hatred of God or men, murder, whoredom, theft, perjury, etc. altogether innocent, and can free men from all obligation to duty.
Objection VII. "As God can reap no advantage by it, it is shocking to suppose, that he fixed upon any of his rational creatures for the manifestation of his mercy or justice,—or that he made Adam, whose fall he foresaw, men's representative,—or that he brings any of them into being in order to damn them." Answer 1. Reprobation is in no respect founded upon God's imputation of Adam's first sin to his posterity, but altogether antecedent to it. 2. God's proper end in making men and every thing else was neither their damnation nor salvation, but his own glory. Is this unworthy of him? Rom 11:36; Prov 16:4. 3. If God did not from eternity foresee what multitudes of angels and men would fall into and perish in sin, where was his infinite knowledge, Ps 147:5; Acts 15:18; Isa 46:10? If he foresaw this, and yet created them, as it is certain he hath done, wherein is he a whit more benevolent than the above-described decree of reprobation admits? 4. If the actual entrance of sin and damnation among angels and men be not shockingly unworthy of God, how is it possible that his purpose relative thereto can be so?
Objection VIII. "Men in general are called by God to believe the gospel, and to make sure their election, which necessarily supposes that none of them are irreversibly reprobated." Answer 1. None but the hearers of the gospel, who are not perhaps the hundredth part of mankind, are called to make sure their election, 2 Pet 1:10; 2 Cor 13:5. 2. God's command to make sure our election, proves that only some, not all men, are elected to everlasting life: For, why labour, with all diligence, to make sure that which is common to every one, as common to their very rational nature? 3. If men's election be suspended on their final perseverance in faith and holiness, as our opponents contend, it cannot be made sure in this life, nor perhaps in that which is to come. Some angels no more persevered in heaven, than Adam did on earth, Jude 6; 2 Pet 2:4.
Objection IX. "If faith and holiness be the conditions of men's eternal salvation; if men's unbelief and impenitence be the conditions of their damnation, they must necessarily be the conditions of that decree which fixes their salvation or damnation." Answer 1. Faith, repentance, and new obedience, are not proper conditions of our salvation; but proceed from our being united to Christ, and interested in him and his salvation. They are first fruits of that salvation by which we receive and improve begun salvation, and are prepared for complete salvation in heaven, Phil 1:29; Eph 2:10; Rom 7:4; Rom 6:14; Rom 8:2. 2. It is extremely absurd to insist that the causes of a purpose, and the means of executing it, must be the very same. The Jews' murder of Christ was a mean of rendering him our atoning sacrifice. Was it therefore the cause of God's purpose, to set him forth to be our propitiation? Acts 2:23-24; Acts 4:27-28; Heb 2:10; Heb 5:8; Luke 24:26; John 3:16; Rom 5:8; 1 John 4:9-10,19. Paul's persecuting rage, and Onesimus's theft, were occasional means of their remarkable conversion to Christ. Were they therefore causes of their election to eternal life?—All things, sins, devils, troubles, etc. work together for believers' spiritual and eternal advantage, Rom 8:28; 2 Cor 4:17. Were therefore sins, devils, and troubles, the causes and conditions of believers' election to spiritual and eternal happiness?—Can fruit on trees be the cause of their root? or water in cisterns, vessels, or streams, be the cause of the fountain?
Reflection. Having thus reviewed the mysterious purposes of Jehovah, think, O my soul! if even the supposed possibility of his having loved me,—having so early loved me, and thought on me, in my low estate,—ought not this, in the earliest periods of my life, to have excited and animated me to exercise my
utmost care and diligence in improving the gospel method of certainly knowing that these things were so?—Upon the apprehension of a mere possibility of future existence in this world, what thoughts,—what cares,—what labours have I exercised about the concerns of it, from time to time?—Why then so few, and these so languid, so lifeless, about things of infinitely greater importance?—things of infinite—of everlasting consequence?—But, hath the great, the eternal God, thought,—always thought on, and loved me! And have I spent so many moments,—so many hours,—so many years of my short life,—without thoughts,—without high, fixed, and heart-inflaming thoughts of him?—without love, without superlative love, without an all-subjecting,—all-assimilating, love to him!—Hath the infinite Jehovah, with all his heart, chosen me to be his vessel of mercy, his jewel, his portion, his friend, his child, his bride!—Ought not I, if I had ten thousand hearts,—ought not I, with them all, to choose Him?—Choose Him, who is infinite loveliness and love, for my Saviour, my Friend, my Father, My Husband, my God, my All?—Passing by millions, not one of them worse, did he set me apart for himself! And shall not my soul prefer him to every trifle!—Whom, my Infinite All, have I in heaven but Thee? what on earth do I,—dare I, desire besides Thee?—Hath he, in his persons and perfections, so exerted himself in the establishment of my election,—my eternal salvation!—Let me work together with Him, giving all diligence to make my calling and election sure.—Did he choose me to holiness,—to love? Let me follow hard after it, as a part, a mean of my eternal felicity.—Hath his unchangeable purpose infallibly fixed me and my everlasting salvation, in himself!—Let me be stedfast, immoveable, alway abounding in the work of the Lord.—But, is there a tremendous purpose of reprobation? Break not through, my soul, unto the Lord to gaze. But, if I be uncertain with respect to my state, let me exceedingly fear and quake.—Let me escape for my life. Arise, O my sleeping soul!—cry mightily to thy God, thy offered Saviour, that he may think on me, that I perish not. Let me give him no rest, till my salvation go forth as a lamp that burneth; till he say, Fear not, I am with thee; be not dismayed, I am thy God.—I have loved thee with an everlasting love, and therefore with lovingkindness have I drawn thee.—But have I, in God's light, perceived, that he hath not appointed me to wrath, but to obtain salvation through our Lord Jesus Christ?—Let me, then, for ever admire,—for ever adore, his sovereign mercy and grace, that left not me to perish in my sin, when he passed by thousands,—nay, millions of my brethren in iniquity, whose crimes, he foresaw, would
be fewer, and far less aggravated, than mine.—Many, O Lord my God, are thy gracious thoughts to me-ward: they are gone above all thought: when I speak of them, they are more than can be numbered.
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