OF THE SPECIAL
DECREES OF GOD,
RELATING TO
RATIONAL CREATURES,
ANGELS, AND
MEN; AND PARTICULARLY
OF ELECTION.
John Gill
The special
decrees of God respecting rational creatures, commonly go under the name of
"predestination"; though this sometimes is taken in a large sense, to
express everything that God has predetermined; and so it takes in all that has
been observed in the preceding chapter; which some call eternal providence, of
which, temporary providence is the execution; for with God there is not only a
provision of things future, but a provision for the certain
bringing them to pass; and the counsel and will of God is the source and spring
of all things, and the rule and measure according to which he works, #Eph 1:11
but predestination is usually considered as consisting of two parts, and
including the two branches of election and reprobation, both with respect to
angels and men; for each of these have place in both. Angels; some
of them are called "elect" angels, #1Ti 5:21 others are said to be
"reserved in chains", in the chains of God's purposes and providence,
"unto the judgment" of the great day, #2Pe 2:4. Men; some of them are
vessels of mercy, afore prepared for glory; others vessels of wrath, fitted for
destruction; some are the election, or the elect persons, that obtain
righteousness, life, and salvation; and others are the rest that
are left in, and given up to blindness, #Ro 9:22,23 11:7. Though sometimes
predestination only respects that branch of it called election, and the
predestinated signify only the elect; for who else are called, justified, and
glorified, enjoy adoption and the heavenly inheritance? not, surely, the
non-elect, #Ro 8:29,30 Eph 1:5,11. This branch of predestination, election,
must be considered first; I shall begin with,
1. The election of angels; of
this the scriptures speak but sparingly, and therefore the less need to be said
concerning it: that there are some angels that are elect is certain, from the
proof already given: there is a similarity between their election and the
election of men; though in some things there appears a little difference.
1a. The election of angels, as
well as of men, is of God; he is the efficient cause of it; it is God that has
chosen them, and distinguished them from others, and therefore they are called
the "angels of God", #Lu 12:8,9 not merely because they are his
creatures, so are the evil angels; but because they are his chosen, his
favourites, and appointed to be happy with him to all
eternity.
1b. Their election, as that of
men, lies in a distinction and separation from the rest of their species; they
are not only distinguished from them by their characters, the one being holy
angels, the others the angels that sinned; but by their state and condition, the one being preserved from apostasy, and continued in their
first estate; the other left to fall into sin, and from their former state, and
reserved unto judgment.
1c. In their election they
were considered as on an equal footing with others not elected, as men are; as
men are considered, when chosen, as in the pure mass, having
done neither good nor evil, so were angels; this must be out of all question,
with respect to them, since the elect angels never fell, never were in any
corrupt state, and could not be so considered: besides, their preservation from
apostasy, and their confirmation, by grace, in the state in which they were
created, are in consequence of their election; and therefore must be previous
to the fall of the rest, who, with thine, must be considered
in the pure mass of creatureship; wherefore the choice of the one, and the
leaving of the other, must be entirely owing to the sovereign will of God.
1d. Their election, though it
is not said to be made in Christ, as the election of men; nor
could it be made in him, considered as Mediator; since they having never sinned
against God, and offended him, they needed him not to mediate between God and
them, and to make peace and reconciliation; yet they might be chosen in him, as
they seem to be, as an Head of conservation; as an Head both of eminence to
rule over them, protect and preserve them in their state; and of influence, to communicate grace and strength to them; to confirm them in
their state in which they are; for Christ is "the head of all principality
and power", #Col 2:10.
1e. Though the angels are not
chosen to salvation as men are, as that signifies a deliverance from sin and
misery: seeing they never sinned, and so were never in a miserable
condition, and needed no Saviour and Redeemer; yet they are chosen to
happiness, to communion with God now, whose face they ever behold; and to a
confirmed state of holiness and impeccability, and to the enjoyment of God, and
the society of elect men to all eternity. If the election of men to grace and
glory, is next to be considered; and it may be proper in the first place to
take some notice of the election of Christ, as man and
mediator; who is God's first and chief elect; and is, by way of eminency,
called his elect; "Behold, my servant, whom I uphold, mine elect, in whom
my soul delighteth", #Isa 42:1 and oftentimes the chosen of God, #Ps 89:3
Lu 23:35 1Pe 2:4. Which character not only denotes his choiceness and
excellency, and the high esteem he is in with God; who, though disallowed,
disesteemed, and rejected by men, is chosen of God, and
precious; but either,
2a. It respects the choice of
the human nature of Christ to the grace of union with him as the Son of God.
God prepared a body, or an human nature for him, in his eternal purposes and
decrees; in the book of which all the members thereof were written,
which in continuance were fashioned, when, as yet, before there were none of
them, #Heb 10:5 Ps 139:16. Among all the individuals of human nature, which
rose up in the divine mind, to be brought into being by him, this was singled
out from among them, and appointed to union with the second Person in the
Godhead; this was sanctified, and set apart, and sent into the world; in which
Joseph was a type of it, who was separated from his
brethren: and hence this human nature of Christ was anointed with the Holy
Ghost above his fellows, and hail the gifts and graces of the Spirit without
measure; and was raised to such honour and dignity, as none of the angels ever
were, or will be, #Heb 1:13.
2b. The
character of elect, as given to Christ, respects the choice of him to his
office as Mediator, in which he was set up, and with which he was invested, and
had the glory of it before the world began. He was first chosen and set up as
an Head; and then his people were chosen, as members of him; he was chosen to
be the Saviour of the body, the church; as they are appointed to salvation by
him, he is appointed to be the Saviour of them; this is
meant by laying help on one that is mighty; and as their salvation is through
his sufferings and death, he was foreordained, before the foundation of the
world, to be the slain Lamb; through whose precious blood their redemption
would be obtained; he was set forth, in the eternal decree and purpose of God,
to be the propitiation for sin, to make atonement and satisfaction for it, and procure the pardon of it, #1Pe 1:18-20 Ro 3:25. Christ is
appointed to be the judge of quick and dead; as well as a day is appointed in
which God will judge the world in righteousness, by the man Christ Jesus, whom
he has ordained for that purpose, #Ac 10:42 17:31. But what will now be chiefly
attended to, and what the scriptures speak so largely of, is the election of
men in Christ unto eternal life.
Some are of opinion that this
doctrine of election, admitting it to be true, should not be published, neither
preached from the pulpit, nor handled in schools and academies, nor treated of
in the writings of men; the reasons they give, are because it is a secret, and
secret things belong to God; and because it tends to fill mens' minds with doubts about their salvation, and to bring them
into distress, and even into despair; and because some may make a bad use of
it, to indulge themselves in a sinful course of life, and argue, that if they
are elected they shall be saved, let them live as they may; and so it opens a
door to all licentiousness: but these reasons are frivolous and groundless; the
doctrine of election is no secret, it is clearly and fully revealed,
and written as with a sunbeam in the sacred scriptures; it is true indeed, it
cannot be said of particular persons, that such a man is elected, and such a
man is reprobated; and especially when both appear to be in a state of
unregeneracy; yet when men, in a judgment of charity, may be hoped to be called
by grace, they may be concluded to be the elect of God, though it cannot be
said with precision; and on the other hand, there may be
black marks of reprobation on some men, or at least things have such a very
dark aspect on them, that we are apt to say, when we hear a man cursing and
swearing, and see him in all excess of wickedness with boldness and impudence,
what a reprobate creature is this; though indeed no man, be he ever so vile, is
out of the reach of powerful and efficacious grace; and therefore it cannot be absolutely said that he is rejected of God: and whereas
there may be only the appearance of grace, and not the truth of it, in such
that profess to have it; it cannot be said with certainty that such an one is
an elect person, yet in charity it may be so concluded: however, a truly
gracious man may know for himself his "election of God", as the
apostle affirms; and that in this way, the "gospel" being
"come" to him, "not in word only, but in
power, and in the Holy Ghost", #1Th 1:4,5 who by means of it has begun,
and will carry on and perform the work of grace in him; wherefore such persons
will not be filled with doubts and fears about their salvation, nor be led into
distress and despair through the doctrine of election; nor need any be
distressed about it that are inquiring the way of salvation, or have any knowledge of it; for the first question to be put to a man by
himself, is not, am I elected; but, am I born again? am I a new creature? am I
called by the grace of God, and truly converted? If a man can arrive to
satisfaction in this matter, he can have no doubt about his election; that then
is a clear case and out of all question. The doctrine of regeneration, which
asserts that a man must be born again, or he cannot see and
enter into the kingdom of heaven, may as well be objected to, as that of
election; since it is as difficult to come to satisfaction about a man's
regeneration, as about his election; and when once the one is a clear case, the
other must be likewise; and when it is, what thankfulness and joy does it
produce! And if the apostle thought himself bound to give thanks to God for his
choice of the Thessalonians to salvation; how much more
reason had he to bless the God and Father of Christ for his own election, as he
does #2Th 2:13 Eph 1:3,4. With what exultation and triumph may a believer in
Christ take up those words of the apostle, and use them with application to
himself, "Who shall lay anything to the charge of God's elect?" #Ro
8:33 yea our Lord Jesus Christ exhorts his disciples, rather to rejoice that
their names were written in heaven, than that the spirits
were subject to them, or that they were possessed of extraordinary gifts, as to
cast out devils. With great truth and propriety it is expressed in the
seventeenth article of the church of England, that the consideration of this
doctrine is "full of sweet, pleasant" and "unspeakable comfort"
to "godly" persons: and as for the charge of licentiousness, what is
there but what a wicked man may abuse to encourage himself
in sin? as even the patience and longsuffering of God; ungodly men may turn the
grace of God into lasciviousness, and every doctrine of it; and so this,
contrary to its nature, use, and tendency. Strange! that this doctrine should
of itself lead to licentiousness, when the thing itself, contained in it, is
the source of all holiness; men are chosen according to this
doctrine to be holy; they are chosen through sanctification of the Spirit,
which is secured by this decree as certainly as salvation itself; wherefore
those reasons are not sufficient to intimidate and deter us from receiving this
doctrine, professing and publishing it; and the rather, since it is the
doctrine of Christ and his apostles, frequently suggested and declared by them;
what means else when our Lord speaks of the elect of God,
for whose sake the days of tribulation should be shortened; and that it was
impossible the elect should be deceived; and that God will avenge his own
elect? #Mt 24:22,24 Lu 18:7 how clearly and fully does the apostle Paul enlarge
on this doctrine of election in Romans chapter nine, eleven, Ephesians chapter
one, second Thessalonians chapter two, and in other places! and since it is so
plentifully declared in the Bible, and is a part of
scripture given by the inspiration of God, and is profitable for doctrine, and
is written for our learning, to teach us humility, to depress the pride of man,
and to magnify the sovereign grace of God in his salvation; we need not be
ashamed of it, nor ought we to conceal it; and the apostle exhorts to make our
"election" as well as calling "sure", #2Pe 1:10 but how
should men do this, if they are not taught the doctrine of
it; led into an acquaintance with it; instructed into the truth, nature, and
use of it, and the way and means whereby it is to be made sure? I proceed then,
2b1. First,
To observe the phrases by which it is expressed in
scripture,
whereby may be learnt what is the true meaning of
the words
"election" and "elect", as used in scripture with
respect to
this doctrine. It is expressed by being ordained
to eternal
life, #Ac 13:48. As many as were ordained to
eternal life,
believed; by which ordination is meant no
other
than the predestination, choice, and appointment of
men to
everlasting life and salvation by Jesus Christ; and
from whence
it appears that this is of particular persons,
of some and
not all, though many; that it is not to
temporary
privileges and enjoyments, but to grace and glory;
and
that faith is not the cause, but the sure and certain
fruit and
effect of it; and that both eternal life through
Christ, and
believing in him, are infallibly secured by this
act of grace.
Some, in order to evade the force and evidence
of these
words in favour of election, would have them
rendered,
"as many as were disposed for eternal life,
believed";
but this is not agreeable to the use of the word
throughout
the book of the Acts by the divine historian,
where it
always signifies determination and appointment, and
not
disposition; and so by our translators it is rendered
"determined"
in #Ac 15:2 and "appointed" in #Ac 22:10
#Ac 28:23 and
here "preordained" in the Vulgate Latin
version, and
by Arias Montanus; and besides, there are no
good
dispositions for eternal life in men before faith;
whatsoever is
not of faith, is sin; and men, in a state of
unbelief
and unregeneracy, are foolish and disobedient,
serving
divers lusts and pleasures; living in malice,
hateful, and
hating one another; without hope, and without
God in the
world; and injurious to good men, #Ro 14:23
#Tit 3:3 Eph
2:12 1Ti 1:13 and admitting there may be what
may
be called dispositions for eternal life; let a desire of it,
and seeking
for it, be accounted such; this may be where
faith in
Christ does not follow; as in the young man, who
asked what he
must do to obtain it; and yet, when instructed
by Christ,
was so far from receiving his instructions, and
believing
him, that he turned his back on him, and went away
from him
sorrowful, #Mt 19:16,22. Let an attentive
hearing of
the word be reckoned a good disposition for
eternal life;
this was found in many of Christ's hearers,
and yet they
believed not the report he made, of which he
complains;
and it is highly probable, that many of those
attentive
hearers of him, were, in a few days, among those
that cried,
Crucify him, crucify him, #Lu 19:48 23:18,21
#Isa 53:1 and
after all, one would think that the Jews, who
were
externally religious, and were expecting the Messiah;
and
especially the devout and honourable women, were more
disposed for
eternal life, than the ignorant and idolatrous
Gentiles; and
yet the latter rejoiced at hearing the word,
glorified it,
and believed; when the former did not, but
persecuted
the preachers of it: from whence it follows, that
the
faith of the believing Gentiles did not spring from
previous
dispositions to eternal life; but was the fruit and
effect of
divine ordination.
This act of
God is also expressed by the "names" of
persons
being "written in heaven", and in the "book of
life",
called, "the Lamb's book of life"; because his name
stands first in
it, was present at the writing of it, and is
concerned in
that eternal life which it has respect unto,
#Lu 10:20 Heb
12:22 Php 4:3 Re 13:8. All which shows that it
is
an act of God in heaven, and respects the happiness of
men there; is
of particular persons, whose names are in a
special
manner known of God, and as distinct from others;
and is sure
and certain, and will abide. But the more common
phrases used
concerning it, are those of being "chosen" and
"elected";
hence the objects of it are called God's elect, and
the election;
that is, persons elected, #Eph 1:4 2Th 2:13
#Ro 8:33 11:7
which clearly imply, that only some, and
not all men,
are the objects of it; "I speak not of you
all",
says Christ; "I know whom I have chosen", #Joh 13:18
not
all, but some of you; where all are taken, whether
persons or
things, no choice is made; if some are chosen,
others are
not, but left; and in this case the number chosen
is but few;
"Many are called, but few chosen", #Mt 20:16
hence those
that are chosen, are called "a remnant;
according
to the election of grace"; and those that are not
chosen, the
rest that are left, #Ro 11:5,7. Wherefore the
election
treated of is not,
2b1a. An election of a nation to some
external privileges, as the
people
of Israel, who were chosen of God to be a special
people, above
all people on the face of the earth; not for
their
quantity or quality, their number or their goodness;
but because
such was the pleasure of God: but this choice of
them as a nation,
was only to some outward benefits and
blessings;
as, besides the good land of Canaan, the word,
and worship,
and ordinances of God, with others, mentioned
in #Ro 9:4,5
but in the same context it is observed, that
they were not
all Israel, or God's elect, redeemed and
called
people, in the most special sense; nor all children
of
God by adopting grace; nor were all predestinated to the
adoption of
children by Christ: it was only a remnant of
them that
were of this sort, which should be eternally
saved; and
whom, if God had not reserved, they had been as
Sodom and
Gomorrah, #Ro 9:6-8,27,29. And so this nation of
ours
is selected and distinguished from many others, by
various
blessings of goodness, and particularly by having
the means of
grace; yet all the individuals of it cannot be
thought to be
the objects of election to special grace, and
eternal
glory;
2b1c. Nor of
an election to offices; as the sons of the house of
Aaron were
chosen to minister, in the office of priests, to
the Lord; and
as Saul was chosen to be king over Israel; and
the twelve
were chosen to be the apostles of Christ; for
there
were many in the priestly office very bad men; and
Saul behaved
so ill, as to be rejected of God from being
king, that
is, from the kingdom being continued in his
family; and
though Christ chose twelve to be his apostles,
one of them
was a devil: so that though those were chosen to
offices,
and even to the highest offices in the church and
state, yet
not to eternal life.
2b1c. Nor of
an election of whole bodies and communities of men,
under the
character of churches, to the enjoyment of the
means
of grace: #Eph 1:4 is no instance of this. It is not
certain the
apostle wrote that epistle to the Ephesians, as
to a church,
but to some there described, as saints and
faithful in
Christ Jesus; and it is quite certain, that
those who he
says were "chosen in Christ", were not the
Ephesians
only, but others also; the apostle, and others,
who were not
members of that church, yet shared in that
grace, and
other blessings aftermentioned, and were they
that first
trusted in Christ; and though the Ephesians may
be included,
yet it is not said of them as a church;
besides,
the phrase of being "chosen in Christ", is
sometimes used
of a single person, and so is not appropriate to
communities
and churches, #Ro 16:13. To all which may be
added, that
those said to be chosen in Christ, are not said
to be chosen
as a church, or to be one, or to
church
privileges; but to holiness here, and to a blameless
state, or a
state of perfection hereafter; even to grace and
glory. Nor is
the character of "elect", given to the
Colossians,
#Col 3:12 given to them as a church; for the
same may be
observed of them as of the Ephesians, that they
are
not wrote to as a church; but described by the same
epithets as
they are; and if they were, this might be said
of them in a
judgment of charity, since they all of them
professed
faith in Christ; and the greater part of them,
doubtless, in
reality were possessed of it, as a fruit and
effect,
and so an evidence of their election; by which the
apostle
enforces their mutual duties to one another. And in
like manner
the Thessalonians are said to be chosen of God,
and to know their
election of God, since the gospel was come
to them,
attended with the power and Spirit of God,
#1Th
1:4,5 2Th 2:13 and all of them had made a profession of
Christ, and
therefore it might be charitably hoped they were
the elect of
God; not chosen merely to outward means; but,
as it is
said, to salvation by Christ, and to the obtaining
of his glory.
And when the apostle Peter speaks of some he
writes
to as elect, according to the foreknowledge of God,
and as a
chosen generation, #1Pe 1:2 2:9 he does not
write to
them, and speak of them, as a church; for he writes
to strangers,
scattered abroad in several countries; nor as
chosen barely
to the means of grace and outward privileges,
but
to grace and glory: since they are said to be chosen
"through
sanctification of the Spirit, unto obedience, and
sprinkling of
the blood of Jesus".
2b1d. Nor is
this act of election under consideration, to be
understood
of the effectual calling of particular persons;
though that
is sometimes expressed by choosing men out of
the world;
when they are separated and distinguished from
the men of
it; and by choosing, that is, calling the foolish
things of the
world, and by choosing the poor of it, who
become
rich in faith, and appear to be heirs of the kingdom,
#Joh 15:19
1Co 1:26,27 Jas 2:5 the reason of which is,
because
calling is a certain fruit and effect of election,
and is a sure
and certain evidence of it; "For whom" God did
"predestinate,
them he also called", #Ro 8:30. But then
election
and calling differ, as the cause and the effect,
the tree and
its fruit, a thing and the evidence of it. But,
2ble. This is to be understood
of the choice of certain persons by God, from all eternity, to grace and glory;
it is an act by which men are chosen of God's good will and
pleasure, before, the world was, to holiness and happiness, to salvation by
Christ, to partake of his glory, and to enjoy eternal life, as the free gift of
God through him, #Eph 1:4 #2Th 2:13 Ac 13:48. And this is the first and foundation
blessing; according to which all spiritual blessings are dispensed; and is, by
the apostle, set at the front of them all; and is the first link in the golden
chain of man's salvation, #Eph 1:3,4 Ro 8:30.
2b2.
Secondly, The next thing to be considered is, by whom
election is
made, and in whom it is made: it is made by God,
and it is
made in Christ.
2b2a. It is
made by God, as the efficient cause of it; God, who
is a
sovereign Being, who does and may do whatever he
pleases in
heaven and in earth, among angels and men; and
has a right
to do what he will with his own; as with his own
things,
temporal and spiritual blessings; so with his own
creatures.
Shall he be denied that which every man thinks he
has a right
unto and does? do not kings choose their own
ministers;
masters their servants; and every man his own
favourites,
friends, and companions? And may not God choose
whom
he pleases to communion with him, both here and
hereafter; or
to grace and glory? He does this, and
therefore it
is called "election of God"; of which God is
the efficient
cause, #1Th 1:4 and the persons chosen are
called God's
elect, #Ro 8:33 Lu 18:7. This act is sometimes,
and
for the most part, ascribed to God the Father, the God
and Father of
our Lord Jesus Christ; as he is said to bless
men with
spiritual blessings, so to choose them in Christ,
before the
foundation of the world, #Eph 1:3,4 and the
persons
chosen are said to be "elect, according to the
foreknowledge
of God the Father, through sanctification of
the Spirit,
unto obedience, and, sprinkling of the blood of
Jesus
Christ", #1Pe 1:2 where the Person that chooses is not
only
described as the Father, but is distinguished from the
Spirit,
through whose sanctification, and from Jesus Christ,
to
whose obedience, and the sprinkling of whose blood, men
are chosen by
him. Sometimes it is ascribed to Christ, and
he takes it
to himself, "I speak not of you all; I know whom
I have
chosen", #Joh 13:18 this cannot be understood of
Christ's
choosing his disciples to the office or
apostleship,
for all the twelve were chosen to that; but of
his choosing
them to eternal life; and this is what he could
not say of
them all, for one of them was the son of
perdition; and
hence the elect are called Christ's elect;
not only
because chosen in him, and given to him, but
because
chosen by him; He (the Son of man) "shall send his
angels and
they shall gather together his elect from the
four
winds", #Mt 24:30,31. Nor is the blessed Spirit to
be excluded;
for since he has a place in the decree of the
means, in
order that the end may be attained, and has so
much
to do in the blessings, gifts, and operations of grace,
leading on to
the execution of the decree; he must have a
concern with
the Father and the Son in the act itself, as
the efficient
cause of it. And this now being the act of
God, it is
for ever; for whatever God does in a way of
special
grace, it is for ever; it is unchangeable and
irrevocable; men
may choose some to be their favourites and
friends for a
while, and then alter their minds, and choose
others in
their room; but God never acts such a part, he is
in one mind,
and none can turn him; his purpose, according
to
election, or with respect to that, stands sure, firm, and
unalterable.
2b2b. This
act is made in Christ, "according as he hath chosen us
in him",
#Eph 1:4. Election does not find men in Christ, but
puts
them there; it gives them a being in him, and union to
him; which is
the foundation of their open being in Christ
at
conversion, which is the manifestation and evidence of
this;
"If any man be in Christ", even in the secret way, by
electing
grace, "he is a new creature", sooner or later;
which
is an evidence of it; for when he becomes a new
creature,
this shows him to have been in Christ before, from
whence this
grace proceeds; but these two, an open and
secret being
in Christ, differ in this, that the one is in
time, and but
a little while ago, the other from eternity;
the
one is the evidence of the other; "I knew a man in
Christ above
fourteen years ago", says the apostle,
#2Co 12:2
meaning himself; who was, about that time, and not
before,
called, converted, and become a believer in Christ,
and so had
open being in Christ; and, in this sense, one
saint
may be in Christ before another; "Salute Andronicus
and Junia who
also were in Christ before me", says the same
apostle, #Ro
16:7 they being called and converted before
he was; but
with respect to electing grace, one is not
before
another, the whole body of the elect being chosen
together
in Christ; which is the sense of the text in
Ephesians:
and which is not to be understood of being chosen
for the sake
of him; for though they are predestinated to be
conformed to
his image, that he may be the firstborn among
many
brethren, and in all things have the preeminence; and
unto
salvation by him, that he may have the glory of it; and
to the
obtaining of his glory, partake of it, and have
communion
with him for evermore, that he may have praise
from them to
all eternity: yet not his merits, his blood,
righteousness,
and sacrifice, not his obedience, sufferings,
and
death, are the cause of election; these are the
meritorious
cause of redemption, forgiveness of sin, and
justification,
and salvation; not of election: the reasons
why men are
elected, are not because Christ has shed his
blood, died
for them, redeemed and saved them; but Christ
has
done all this for them because they are elect; "I lay
down my life
for the sheep", says Christ, #Joh 10:15
sheep and
elect are terms convertible, and signify the same
persons, even
such before they are called and converted; as
appears from
the following verse: now it is not Christ's
laying
down his life for them makes them sheep, and elect;
they are so
previous to that; but because they are sheep,
and chosen
ones in Christ, and given him by his Father,
therefore he
laid down his life for them. Christ himself is
the object of
election; he is styled God's elect; and is
said
to be foreordained, before the foundation of the world,
to be the
Saviour and Redeemer of his people, #Isa 42:1
#1Pe 1:20.
Now, though as a divine Person, he is, with
his Father,
the efficient cause of election; yet, as
Mediator, he is
the means, by his obedience, sufferings, and
death,
of executing that decree: men are chosen in him as
their Head,
and they as members of him; not one before
another; he
and they are chosen together in the same decree;
they are
given to him in it, and he to them; they are put
into his
hands, and preserved in him; and hence have a
secret
being in him, and union to him; hence they partake of
all grace and
spiritual blessings; they are first "of God in
Christ"
by electing grace, and then he is made everything
to them; and
they receive everything from him they want,
#1Co 1:30.
2b3. Thirdly,
The objects of election are to be next inquired
after, who
are men; for with such only is now our concern;
and these not
as under such and such characters, as called,
converted,
believers in Christ, holy and good men, and
persevering
in faith and holiness unto the end; for they are
not elected
because they are called, converted, &c. but
because they
are elected they become all this; and if they
are not elected,
especially until they have persevered unto
the end, I
can see no need of their being elected at all;
for
when they have persevered unto the end, they are
immediately
in heaven, in the enjoyment of eternal life, and
can have no
need to be chose to it: and all these characters
put together,
only amount to such a proposition, that he
that
believes, and endures to the end, shall be saved. But
God
does not choose propositions, but persons; not
characters, but
men, nakedly and abstractly considered; and
these not all
men, but some, as the nature of election, and
the very
sense of the word suggests: as in the effectual
calling, the
fruit and evidence of it, men are taken out of
the
world, and separated from the men among whom they have
had their
conversation in times past; so in election, they
are
distinguished from others; as in redemption men are
redeemed out
of every kindred, tongue, people, and nation;
so in
election they are chosen out of the same: election and
redemption
are of the same persons, and are commensurate to
each other;
they are distinct from the rest of mankind;
vessels of
mercy, in distinction from vessels of wrath; a
seed, a
remnant, according to the election of grace; and
election
itself, as distinguished from the others, called
the
rest; while some are given up to believe a lie, that
they might be
damned, others being beloved of God, are
chosen from
the beginning to salvation by Christ; for
certain it
is, that all the individuals of mankind, neither
partake of
the means fixed in the decree of election,
sanctification
of the Spirit, and belief of the truth; nor
attain to the
end of it, which, with respect to men, is
eternal life
and happiness; for all men are not sanctified
by the Spirit
of God; nor have all men faith in Christ, the
way, the
truth, and the life; nor do all men enter into
life,
or are eternally saved; some go into everlasting
punishment.
But the number of the chosen ones is not
confined to
any particular nation: for as God is the God
both of the
Jews and of the Gentiles; so those whom he has
in election
prepared for glory, in consequence of which he
calls
them by his grace; these are not of the Jews only, but
of the
Gentiles also; and who are eventually, for the most
part, the
poor of this world, #Jas 2:5 men mean and
despicable in
the eyes of it; and these are but few in
comparison,
not only of the men of the world, but even of
those
that are externally called; "Many are called, but few
are
chosen", #Mt 20:16 they are but a little flock, it is
the pleasure
of their heavenly Father to give the kingdom
to, prepared
for them from the foundation of the world:
though
considered absolutely by themselves, they are a great
multitude,
which no man can number, #Lu 12:32 Re 5:9.
And here is
the proper place to discuss that question,
Whether men
were considered, in the mind of God, in the
decree of
election, as fallen or unfallen; as in the corrupt
mass,
through the fall; or in the pure mass of creatureship,
previous to
it; and as to be created? There are some that
think that
the latter, so considered, were the objects of
election in
the divine mind; who are called supralapsarians;
though of
these some are of opinion that man was considered,
as
to be created, or creatable; and others, as created, but
not fallen.
The former seems best; that of the vast number
of
individuals that came up in the divine mind, that his
power could
create, those that he meant to bring into being,
he designed
to glorify himself by them in some way or
another;
the decrees of election, respecting any part of
them; may be
distinguished into the decree of the end, and
the decree of
the means. The decree of the end, respecting
some, is either
subordinate to their eternal happiness, or
ultimate;
which is more properly the end, the glory of God;
and
if both are put together, it is a state of everlasting
communion
with God, for the glorifying the riches of his
sovereign
grace and goodness, #Eph 1:5,6. The decree of
the means,
includes the decree to create men, to permit them
to fall, to
recover them out of it through redemption by
Christ,
to sanctify them by the grace of the Spirit, and
completely
save them; and which are not to be reckoned as
materially
many decrees, but as making one formal decree; or
they are not
to be considered as subordinate, but coordinate
means, and as
making up one entire complete medium; for it
is
not to be supposed that God decreed to create man, that
he might
permit him to fall; nor that he decreed to permit
him to fall,
that he might redeem, sanctify, and save him;
but he
decreed all this that he might glorify his grace,
mercy, and
justice. And in this way of considering the
decrees
of God, they think they sufficiently obviate and
remove the
slanderous calumny cast upon them, with respect
to the other
branch of predestination, which leaves men in
the same
state when others are chosen, and that for the
glory of God.
Which calumny is, that according to them, God
made
man to damn him; whereas, according to their real
sentiments,
God decreed to make man, and made man, neither
to damn him,
nor save him, but for his own glory; which end
is answered
in them, some way or another. Again, they argue
that the end
is first in view, before the means; and the
decree
of the end is, in order of nature, before the decree
of the means;
and what is first in intention, is last in
execution:
now as the glory of God is the last in execution,
it must be
first in intention; wherefore men must be
considered,
in the decree of the end, as not yet created and
fallen;
since the creation and permission of sin, belong to
the decree of
the means; which, in order of nature, is after
the decree of
the end: and they add to this, that if God
first decreed
to create man, and suffer him to fall, and
then, out of
the fall chose some to grace and glory; he must
decree
to create man without an end, which is to make God to
do what no
wise man would; for when a man is about to do any
thing, he
proposes an end, and then contrives and fixes on
ways and
means to bring about that end: and it cannot be
thought that
the all-wise and only-wise God should act
otherwise;
who does all his works in wisdom, and has wisely
designed them
for his own glory, #Pr 16:4 they think
also that
this way of conceiving and speaking of these
things, best
expresses the sovereignty of God in them; as
declared in
the ninth of the Romans; where he is said to
will
such and such things, for no other reason but because he
wills them;
and hence the objector to the sovereign decrees
of God is
brought in saying, "Why does he yet find fault?
who hath
resisted his will?" and the answer to it is taken
from the
sovereign power of the potter over his clay; to
which
is added, "What if God willing", &c. to do this or
that, who has
anything to say against it? he is accountable
to none, #Ro
9:15,19,20,22. And this way of reasoning is
thought to
suit better with the instance of Jacob and Esau,
the children
being not yet born, and having done neither
good
nor evil, that the purpose of God, according to
election,
might stand, #Ro 9:11 than with supposing
persons
considered in predestination, as already created,
and in the
corrupt mass; and particularly it best suits with
the unformed
clay of the potter, out of which he makes one
vessel
to honour, and another to dishonour; on which Beza
remarks, that
if the apostle had considered mankind as
corrupted, he
would not have said, that some vessels were
made to
honour, and some to dishonour; but rather, that
seeing all
the vessels would be fit for dishonour, some were
left
in that dishonour, and others translated from dishonour
to honour.
They further observe, that elect angels could not
be considered
in the corrupt mass, when chosen; since they
never fell,
and therefore it is most reasonable, that as
they, so
those angels that were not chosen, were considered
in
the same pure mass of creatureship; and so in like manner
men; to which
they add the human nature of Christ, which is
the object of
election to a greater dignity than that of
angels and
men, could not be considered in the corrupt mass,
since it fell
not in Adam, nor never came into any corrupt
state;
and yet it was chosen out of the people, #Ps 89:19
and
consequently the people out of whom it was
chosen, must
be considered as yet not fallen and corrupt;
and who also
were chosen in him, and therefore not so
considered.
These are hints of some of the arguments used on
On the other
hand, those who are called sublapsarians,
and are for
men being considered as created and fallen, in
the decree of
election, urge, #Joh 15:19. "I have chosen you
out
of the world". Now the world is full of wickedness, it
lies in it,
is under the power of the wicked one; the
inhabitants
of it live in sin, and all of them corrupt and
abominable;
and therefore they that are chosen out of them
must be so
too: but this text is not to be understood of
eternal
election, but of the effectual calling; by which men
are called
and separated from the world, among whom they
have had
their conversation before conversion, and according
to the course
of it have lived. They further observe, that
the elect are
called "vessels of mercy"; which supposes them
to
have been miserable, and so sinful, and to stand in need
of mercy; and
must be so considered in their election: but
though
through various means the elect are brought to
happiness,
which are owing to the mercy of God; such as the
mission of
Christ to save them, the forgiveness of their
sins,
their regeneration and salvation; and so fitly called
"vessels
of mercy"; yet it follows not that they were
considered as
in need of mercy in their choice to happiness.
It is also
said, that men are chosen in Christ as Mediator,
Redeemer, and
Saviour; which implies, that an offence is
given
and taken, and reconciliation is to be made, and
redemption
from sin, and the curse of the law broken, and
complete
salvation to be effected by Christ; all which
supposes men
to be sinful, as it does: but then men are
chosen in
Christ, not as the meritorious cause of election,
but
as the means, or medium, of bringing them to the
happiness they
are chosen to. It is, moreover, taken notice
of, that the
transitus in scripture, is not from election to
creation, but
to calling, justification, adoption,
sanctification,
and salvation. But, for instance, can
calling
be supposed without creation? It is thought that
this way of
considering men as fallen, in the decree of
election, is
more mild and gentle than the other, and best
accounts for
the justice of God; that since all are in the
corrupt mass,
it cannot be unjust in him to choose some out
of
it to undeserved happiness; and to leave others in it,
who perish
justly in it for their sins; or that since all
are deserving
of the wrath of God for sin, where is the
injustice of
appointing some not unto the wrath they
deserve, but
unto salvation by Christ, when others are
foreordained
to just condemnation and wrath for their sins?
But on the
other hand, what reason also can there be to
charge God
with injustice, that inasmuch as all are
considered in
the pure mass of creatureship, that some
should be
chosen in it, and others be passed by in it; and
both
for his own glory? These are some of the principal
arguments
used on both sides; the difference is not so great
as may be
thought at first sight; for both agree in the main
and material
things in the doctrine of election; as,
2b3a.
That it is personal and particular, is of persons by name,
whose names
are written in the Lamb's book of life.
2b3b. That it
is absolute and unconditional, not depending on the
will of men, nor
on anything to be done by the creature.
2b3c. That it
is wholly owing to the will and pleasure of God;
and not to
the faith, holiness, obedience, and good works of
men; nor to a
foresight of all or any of these.
2b3d.
That both elect, and non-elect, are considered alike, and
are upon an
equal footing in the decree of predestination; as
those that
are for the corrupt mass they suppose that they
were both
considered in it equally alike, so that there was
nothing in
the one that was not in the other, which was a
reason
why the one should be chosen and the other left; so
those that
are for the pure mass, suppose both to be
considered in
the same, and as not yet born, and having done
neither good
nor evil.
2b3e.
That it is an eternal act in God, and not temporal; or
which
commenced not in time, but from all eternity; for it
is not the
opinion of the sublapsarians, that God passed the
decree of
election after men were actually created and
fallen; only
that they were considered in the divine mind,
from
all eternity, in the decree of election, as if they
were created
and fallen; wherefore, though they differ in
the
consideration of the object of election, as thus and
thus
diversified, yet they agree in the thing, and agree to
differ, as they
should, and not charge one another with
unsoundness
and heterodoxy; for which there is no reason.
Calvin was
for the corrupt mass; Beza, who was co-pastor
with him in
the church at Geneva, and his successor, was for
the pure
mass; and yet they lived in great peace, love, and
harmony. The
Contra-remonstrants in Holland, when
Arminianism
first appeared among them, were not agreed in
this point;
some took one side of the question, and some the
other; but
they both united against the common adversary,
the
Arminians. Dr. Twiss, who was as great a supralapsarian
as perhaps
ever was, and carried things as high as any man
ever
did, and as closely studied the point, and as well
understood
it, and perhaps better than anyone did, and yet
he confesses that
it was only "apex logicus", a point in
logic; and
that the difference only lay in the ordering and
ranging the
decrees of God: and, for my own part, l think
both
may be taken in; that in the decree of the end, the
ultimate end,
the glory of God, for which he does all
things, men
might be considered in the divine mind as
createable,
not yet created and fallen; and that in the decree
of the means,
which, among other things, takes in the
mediation
of Christ, redemption by him, and the
sanctification
of the Spirit; they might be considered as
created,
fallen, and sinful, which these things imply; nor
does this
suppose separate acts and decrees in God, or any
priority and
posteriority in them; which in God are but one
and
together; but our finite minds are obliged to consider
them one
after another, not being able to take them in
together and
at once.
2b4.
Fourthly, The date of election is next to be considered. And
certain
it is, that it was before men were born; "The
children not being
yet born--that the purpose of God,
according to
election, might stand, #Ro 9:11 nor can there
be any
difficulty in admitting this; for if there is none in
admitting
that a person may be chosen and appointed to an
office
before he is born, as there can be none, since God
has asserted
it of Jeremiah; "Before I formed thee in the
belly I knew
thee, and before thou camest out of the womb I
sanctified
thee", or set thee apart, "and I ordained thee a
prophet unto
the nations", #Jer 1:5 then there can be none
in
admitting that a person so early may be chosen to grace
and glory.
And this also is before the new birth, or before
calling; for
calling is the fruit and effect of election;
the apostle
says of the Thessalonians, "God hath from the
beginning
chosen you unto salvation", #2Th 2:13 not from the
beginning
of the preaching of the gospel to them, or of the
coming of
that unto them; for that may come to, and be
preached
among a people, but not to their profit; may be
without
success, yea, be the savour of death unto death,
#Heb 4:2 2Co
2:16 and when the gospel first came to the
Thessalonians,
and was preached among them, some believed,
and others
did not; yea, the Bereans are preferred unto
them, for
their ready reception of the word; indeed, to some
at
Thessalonica, it came not in word only, but in power, and
in the Holy
Ghost; and which was an evidence of their
election,
and by which they might know it. But then this was
only a
manifestation of their election; that itself was
previous to
the gospel's coming to them, and its operation
on them; it
was displayed therein, and thereby; but it
commenced
before; see #Ac 17: 1-4,11 1Th 1:4,5 nor was the
choice
of them from the beginning of their conversion, or
when they
were effectually called by the gospel; for that,
as has been
observed, is the effect and evidence of
election;
election is that according to which calling is,
and therefore
must be before it; "whom he did predestinate,
them
he also called", #Ro 8:30 2Ti 1:9. Nor is this phrase,
from the
beginning, to be understood of the beginning of
time, or of
the creation; as in #Joh 8:44 1Jo 3:8 for though
election
began to operate and display itself in the distinct
seeds of the
woman, and of the serpent, in Abel and Cain,
the
immediate posterity of the first man, and the
distinction
has continued ever since; yet the thing itself
which makes
this distinction, or is the ground of it, was
long before;
to which may be added, that this phrase is
expressive of
eternity; "I was set up from everlasting; from
the
beginning; or ever the earth was", #Pr 8:23 that is,
before the
world began, even from all eternity; as its being
inclosed by
such phrases as express the same shows: and in
this sense is
it to be taken in the text in the
Thessalonians;
and it is in so many words affirmed by the
apostle,
that this choice of men to holiness and happiness,
was made
"in Christ before the foundation of the world",
#Eph 1:4 and
elsewhere it is said, that the book of life
of the Lamb,
in which the names of God's elect are set down,
and the names
of others left out, was written as early,
#Re
13:8 17:8. And that this act of election is an
eternal act,
or from eternity, may be concluded,
2b4a. From
the foreknowledge of God, which is eternal; God from
all eternity
foreknew all persons and things; there is nothing
in
time but what was known to him from eternity, #Ac 15:18.
Now men are
elected according to the foreknowledge
of God; and
"whom he did foreknow he did predestinate",
#1Pe 1:2 Ro
8:29 wherefore, as the foreknowledge of God is
eternal, the
choice he makes upon it must be so too; and
especially
as this foreknowledge is not a bare prescience of
persons and
things, but what has love and affection to the
objects of it
joined unto it: wherefore,
2b4b. The
eternity of election may be concluded from the love of
God
to his people; for it is to that it is owing; "electio
praesupponit
dilectionem" election presupposes love; hence
the apostle
sets the character of being "beloved of the
Lord"
first, to the Thessalonians being "chosen" by him to
"salvation",
#2Th 2:13 it is the immediate effect of love,
and
is inseparably connected with it; yea, is expressed by
it;
"Jacob have I loved", #Ro 9:13. Now the love of God is
an everlasting
love; not only endures to all eternity, but
was from all
eternity: God loved Christ, as he affirms,
before the
foundation of the world; and in the same place he
says,
his Father loved his people as he loved him,
#Joh
17:23,24.
2b4c. It may be
argued from the covenant of grace, which is an
everlasting
covenant, from everlasting to everlasting; in
which
the goings of Christ as Mediator were of old, and
promises were
made before the world began; and grants of
grace were
made, and blessings of grace provided as early;
and which
covenant was made with the "chosen" of God; with
Christ, the
chosen Head, and with his people, as chosen in
him;
so that if this covenant was from everlasting, and made
with chosen
ones in Christ, their representative, then the
choice of
them in him must be as early, #2Sa 23:5 Tit 1:2
#2Ti 1:9 Ps
89:3 Mic 5:2 and nothing is more clear than that
he was set up
as Mediator of this covenant from everlasting;
and
that his people were chosen in him, their covenant Head,
before the
foundation of the world, #Pr 8:22 Eph 1:4.
2b4d. This
appears from the early preparation of grace and glory:
grace was
given them in Christ before the world was, and
they
blessed so soon with spiritual blessings in him; as
they are a people
aforeprepared for glory, that is, in the
purpose of
God; so glory is the kingdom prepared for them
from the
foundation of the world; which is no other than a
destination,
or rather a predestination of that for them,
and
of them to that, #2Ti 1:9 Eph 1:3,4 Ro 9:23 Mt 25:34.
2b4e. From
the nature of the decrees of God in general, it must
appear that
this is eternal; for if God's decrees in general
are eternal,
as has been proved from his foreknowledge of
whatever
comes to pass; which is founded upon the certainty
of his
decrees, that so they shall be; and from his
immutability,
which could not be established if any new
thoughts and
resolutions arose in him, or new decrees in
time were
made by him; and therefore it may be reckoned a
sure
point, that such a special decree as this, respecting
so important
an affair as the salvation of all his people,
as well as
his own glory, must be eternal: and, indeed, the
whole scheme
of man's salvation by Christ, the "fellowship
of the
mystery" hid in him, in which there is such an
amazing
display of the wisdom of God, is "according to the
eternal
purpose, which he purposed in Christ Jesus our
Lord",
#Eph 3:9-11 and which is no other than his purpose
according to
election, or respecting that.
2b5.
Fifthly, The impulsive, or moving cause of this act in God,
or what were
the motives and inducements with God to take
such a step
as this: and these were not--
2b5a. The
good works of men; for this act passed in eternity,
before
any works were done; "The children not being yet
born, neither
having done any good or evil; that the purpose
of God,
according to election, might stand", #Ro 9:11 and
since this
was done before them, they could never be the
moving cause
of it; they are the fruits and effects of it,
and
so cannot be the cause of it in any sense: it is owing
to electing
grace that any good works have been done by men
since the
fall of Adam; for what the prophet says of the
people of Israel,
is true of the whole world; "Except the
Lord of
Sabaoth had left us a seed", a remnant, according to
the
election of grace, a few, whom, according to this
decree, he
makes holy and good, and enables them to perform
good works,
"we had been as Sodom, and been made like unto
Gomorrah",
#Ro 9:29 should have been like to the inhabitants
of those
cities, both in sin and punishment; as public and
abandoned
sinners, given up to the vilest lusts, without any
check or
restraint. Good works are what God has preordained,
that his
chosen ones should walk in them, #Eph 2:10 and
therefore the
election of the one, and the preordination of
the other,
must be previous to them, and they not the cause
of
either; the same cannot be both cause and effect, with
respect to
the same things: besides, there are no good works
truly such,
before the effectual calling, which is the fruit of
election;
before that they have only the appearance of good
works, but
are not really such, not being done in faith; and
whatsoever
is not of faith is sin; nor from love to God,
which is the
end of the commandment; nor in the name and
strength of
Christ; nor with a view to the glory of God. Men
must be first
created in Christ, or be new creatures in him,
must be
believers in him, and have the Spirit of Christ, and
his
grace put into them, ere they can perform good works:
all which are
done at the effectual calling, and not before.
Moreover, God
does not proceed according to mens' works; nor
are they the
moving causes to him, in other acts of his
grace; as not
in the mission of his Son, #1Jo 4:10 nor in
calling,
#2Ti 1:9 nor in justification, #Ro 3:20,28 nor
in the whole
of salvation, #Tit 3:5 Eph 2:8,9 and so not in
this first step
to salvation, election; for then it would
not be of
grace, of pure free grace, unmixed and unmerited
grace, as it
is said to be. And in the strongest manner it
is
denied to be of works, and that established by an
argument
which is unanswerable, #Ro 11:5,6.
2b5b. Neither
is the holiness of men, whether in principle or in
practice, or
both, the moving cause of election to eternal
life;
it is an end to which men are chosen; "he hath chosen
us in
him--that we should be holy", #Eph 1:4 not because
we were holy,
but that we might be so, and so denotes
something
future, and which follows upon it; and it is a
means fixed
in the decree of election to another end,
salvation;
to which men are chosen, "through sanctification
of the
Spirit", #2Th 2:13 yea, the sanctification of
God's elect
is the object of God's decree; is the thing
decreed, and
so cannot be the cause of the decree; "This is
the will of
God, even your sanctification", #1Th 4:3 not
barely
the approving will of God, as being agreeable to his
holy nature
and holy law; nor merely the will of his
precept,
"Be ye holy"; but his decreeing will, or
determinate
counsel, that men should be holy: besides,
holiness in
principle and practice, does not take place
until
the effectual calling, and is the work of the Spirit of
God in time,
who calls men with an holy calling; not only to
holiness, but
works a principle of grace and holiness in
them, whereby
they are influenced and enabled, under the
power of his grace,
to live soberly, righteously, and godly.
2b5c. Nor is
faith the moving cause of election; the one is in
time, the
other in eternity: while men are in a state of
unregeneracy,
they are in a state of unbelief; they are, as
without hope
in God, so without faith in Christ; and when
they
have it, they have it not of themselves, of their own
power and
freewill; but they have it as the gift of God,
and the
operation of his Spirit, flowing purely from his
grace; and
therefore cannot be the cause of electing grace:
besides, it
is the effect of that, it is a consequence that
follows
upon it, and is insured by it; "As many as were
ordained to
eternal life, believed", #Ac 13:48 it is proper
and peculiar
to the elect of God; the reason why some men do
not believe
is, because "they are not of Christ's sheep",
#Joh 10:26
his elect, given him by the Father; and the
reason
why others do believe is, because they are of
Christ's
sheep, or his chosen ones, and therefore faith is
given to
them; which is called, "the faith of God's elect",
#Tit 1:1.
Faith is not the cause of calling, and much less
of election,
which precedes that: the reason why men are
called,
is not because they believe, but they are called
that they
might believe; in which effectual call faith is
given to
them, as the evidence of their election. Once more,
faith is
fixed as a means, in the decree of election; and
therefore
cannot be the cause of it, #2Th 2:13. To which may
be
added, if faith is the moving cause of election, men
might be said
rather to choose God and Christ, at least
first, than
they to choose him; whereas our Lord says, "Ye
have not
chosen me, but I have chosen you", #Joh 15:16 the
apostles had
chosen him, but not first; he first chose them;
so
that their choice of him had no influence on his choice
of them: but
if faith is the moving cause of election, then
men rather
choose Christ than he them; for what is faith but
an high
esteem of Christ, a choosing and preferring him, as
a Saviour, to
all others? a choosing that good part which
shall
never be taken away; and of the way of truth, or of
Christ, who
is the Way, the Truth, and the Life.
2b5d. Nor is
perseverance in faith, holiness, and good works, the
moving cause
of election; but the effect of it, and what is
ensured
by it: the reason why men persevere is, because they
are the elect
of God, who cannot be deceived totally and
finally, so
as to have their faith subverted, and
overthrown,
as that of nominal professors may be; because
the
foundation on which they are, stands sure; sealed with
this
seal, "the Lord knows them that are his", #Mt 24:24
#2Ti 2:18,19.
Should it be said, that it is the foresight
of these
things in men, which moves God to choose them; it may
be replied,
that God's foresight, or foreknowledge of things
future, is
founded on the determinations of his will
concerning them; God foresees, or foreknows, that such and
such a man
will believe, become holy, do good works, and
persevere
therein to glory; because he has determined to
give faith to
them, work holiness in them, enable them to
perform good
works, and cause them to persevere therein to
the end, and so be saved; and what is this, but the
doctrine
contended
for? it is no other than a decree to give grace
and glory to
some persons for his own glory, and to deny
them to
others.
The truth of all this might be illustrated and confirmed
by the case
of infants dying in infancy; who, as soon as
they are in
the world, almost, are taken out of it. Now such
a number as
they are, can never be thought to be brought
into being in
vain, and without some end to be answered; and
which, no doubt, is the glory of God, who is and will be
glorified in
them, some way or another, as well as in adult
persons: now
though their election is a secret to us, and
unrevealed;
it may be reasonably supposed, yea, in a
judgment of
charity it may rather be concluded, that they
are all chosen, than that none are; and if it is allowed
that any of
them may be chosen, it is enough to my present
purpose;
since the election of them cannot be owing to their
faith,
holiness, obedience, good works, and perseverance, or
to the
foresight of these things, which do not appear in
In short,
these maxims are certainly true, and
indisputable,
that nothing in time can be the cause of what
was done in
eternity; to believe, to be holy, to do good
works, and persevere in them, are acts in time, and so
cannot be
causes of election, which was done in eternity;
and that nothing
out of God can be the cause of any decree,
or will in
him; he is no passive Being, to be wrought upon
by motives
and inducements without him; for if his will is
moved by anything without him, that must be superior to
him, and his
will must become dependent on that; which to
say of God,
is to speak very unworthily of him. God wills
things
because it so pleases him; predestination is
according to
the good pleasure of his will; election is
according to his foreknowledge; which is no other than his
free favour
and good will to men, #Eph 1:5 1Pe 1:2 no other
reason can be
given of God's will or decree to bestow grace
and glory on
men, for his own glory, and of his actual
donation of
them, but what our Lord gives; "Even so, Father,
for so it seemed good in thy sight", #Mt 11:25,26.
2b6. Sixthly,
The means fixed in the decree of election, for the
execution of
it, or in order to bring about the end
intended, are
next to be inquired into; which are, the
principal of them, the mediation of Christ, and redemption
by him, the
sanctification of the Spirit, and belief of the
truth. The
mediation of Christ; Christ, as God, is the
efficient
cause of election; in his office capacity as an
Head, the
elect are chosen in him, as members of him; and
though his mediation, bloodshed, sufferings, and death,
are
not the
meritorious cause of election, yet Christ in them is
the medium of
the execution of it; that is, of bringing the
chosen ones,
through grace, to glory, whereby God is
glorified,
and so the end of it is answered: men are said to
be chosen "unto obedience, and sprinkling of the
blood of
Jesus
Christ", #1Pe 1:2 which words, though they seem to
express the
ends of election, yet are such as have the
nature of means,
in order to further ends, the salvation of
men, and the
glory of God therein. Obedience may
intend the
obedience of Christ, both active and passive, or his
subjection to
the law, and fulfilment of it, both with
respect to
its precepts and penalty, by which men are
justified in
the sight of God, and so are entitled to
eternal life
and happiness; and to the blood of Jesus Christ
are owing, the redemption of men, the remission of their
sins, and the
atonement of them, which issue in their
salvation,
and make way for the glorifying of the justice of
God, as well
as the grace of God in it: and the "sprinkling"
of this
blood, denotes an application of it to the
conscience, whereby it is purged from dead works, and the
heart
sprinkled from an evil conscience; and which speaks
peace, and
yields comfort, and causes the soul to rejoice in
hope of the
glory of God. Moreover, men are chosen to
salvation,
"through sanctification of the Spirit, and belief
of the truth", as means to that end, #2Th 2:13. The
sanctification
of the Spirit, is the work of grace on the
heart, begun
in regeneration, and carried on by the Spirit,
until it is
perfected by him; and this is necessary to
salvation,
for without holiness, even perfect holiness, no
man shall see the Lord; and therefore it is fixed as a
means
of it, and is
made as sure and certain by the decree of
election, as
the end, salvation itself; and, being fixed as
a mean, in
this decree, confirms what has been observed,
that it cannot
be the cause of it: and this proves that the
doctrine of election can be no licentious doctrine, but a
doctrine
according to godliness; since it makes such sure
provision for
holiness, as well as for happiness. "Belief of
the
truth" may signify, not a bare belief of the Gospel, and
the truths of
it; for though they are to be believed by all
the saved ones, yet this may be where neither election,
nor
calling, nor
sanctification, ever take place; even in
reprobates,
and devils themselves: but faith in Christ, the
Way, the
Truth, and the Life; and believing in him with the
heart, unto
righteousness, and with which salvation is
connected, and to which it is necessary, and is a mean of
it; and which
being fixed in the decree of election, as such
is secured by
it, and certainly follows upon it.
2b7.
Seventhly, The ends settled in the decree of election are
both subordinate and ultimate; the subordinate ones have
indeed the
nature of means with respect to the ultimate one:
there are
many things to which the elect of God,
predestinated
or chosen, both with respect to grace and
glory, which
are subordinate to the grand end, the glory of
God. So God is said to "predestinate" them
"to be conformed
to the image
of his Son", to be made like unto him, not so
much in his
sonship, nor in his sufferings, as in his
holiness: man
was made after the image of God, this by
sinning he
came short of; in regeneration the image of
Christ is stamped, the lines of his grace are drawn upon,
and he himself
is formed in the hearts of his people; and
into which
image they are more and more changed through
transforming
views of his glory; and which will be complete
in the future
state, when saints will see him as he is; and
to this they are predestinated, and that in order to
another
end, that
Christ "might be the firstborn among many
brethren";
the brethren are the predestinated ones, who are
brethren to
each other; and these are many, the many sons
Christ brings
to glory; and he is the firstborn among them;
and that he may appear to be so, he is set up as the
pattern
of them, to
whose image they are predestinated to be
conformed,
that in all things he might have the preeminence,
#Ro 8:29
moreover they are said to be "predestinated to the
adoption of
children", #Eph 1:5 which may be understood
either of the grace of adoption, the blessing itself,
which
predestination
to it is no other than a preparation of it in
the purposes
and decrees of God, in his council and
covenant,
#2Co 6:18 or the inheritance adopted to, which
they obtain
in Christ, being predestinated to it according
to a divine purpose, #Eph 1:11 likewise they are chosen to
be "holy
and without blame", #Eph 1:4 even to unblameable
holiness,
which is begun in this life and perfected in the
other; when
they will appear before the throne in the sight
of God
without fault, without spot or wrinkle, or any such
thing: also they are said to be chosen unto faith;
"God hath
chosen the
poor of this world, rich in faith", #Jas 2:5 not
that they
were, or were considered rich in faith when God
chose them,
but he chose them to be rich in faith, as the
words may be
supplied, as well as to be heirs of the
kingdom; and this end is always answered, such as are
chosen
do believe;
"as many as were ordained to eternal life
believed",
#Ac 13:48. Once more, the elect are chosen to
obedience and
good works; the text in #1Pe 1:2 which has
been already
observed, will bear to be interpreted of the
obedience of the elect, in consequence both of their
election and
their sanctification; and certain it is, that
good works
are what "God has before ordained that his elect
ones should
walk in them", #Eph 2:10 these are subordinate
ends which
respect grace, and are in order to a further end,
glory and happiness, which is sometimes expressed by
salvation;
"God hath not appointed us to wrath, but to
obtain
salvation by our Lord Jesus Christ", #1Th 5:9 and
again,
"God hath from the beginning chosen you to
salvation",
#2Th 2:13 salvation was fixed upon, and the
method of it contrived in eternity; Christ was sent into
the
world, and
came to effect it; he is become the author of it
by his
obedience and sufferings; this is not only published
in the
Gospel, but it is applied to God's elect in
conversion;
but the full enjoyment of it is yet to come,
#Ro 13:11 the saints are now heirs of it, are kept unto
it,
and Christ
will appear to put them into the possession of it,
and to this
they are chosen, #1Pe 1:2,5 Heb 1:14 9:28 this
end is also expressed
by eternal life, "As many as were
ordained to
eternal life", #Ac 13:48. This is begun in grace
now, which is a well of living water springing up to it;
he
that believes
has it already in some sense; the knowledge of
God and Christ
is the beginning, pledge, and earnest of it;
and it will
lie hereafter in a life of perfect knowledge and
holiness, and
in uninterrupted communion with God to all
eternity; and to this the elect are ordained.
Now all these
ends, both respecting grace and glory, are
subordinate
ones to the grand and ultimate end of all, the
glory of God;
for as God swears by himself, because he could
swear by no greater, so because a greater end could not be
proposed than
his own glory, he has set up that as the
supreme end
of all his decrees; he has made, that is, has
appointed,
"all things for himself", for his own glory,
#Pr 16:4 as
all things are from him, as the first cause,
they are all to him as the last end, #Ro 11:36 and with
respect to
the decree of election, it is the glory of his
grace mixed
with justice, which is the end of it; the
election of
men to unblameable holiness, and the
predestination
of them to the adoption of children, are said
to be "to the praise of the glory of his grace",
#Eph 1:4-6
that his free
and sovereign grace might be displayed
and glorified
thereby; and that men who are the chosen
generation
and peculiar people, might show forth the praises
of it; as,
they do in part now, and will do it perfectly
hereafter; for they are a people he has formed for himself
both in
election and the effectual calling, for this end and
purpose, #Isa
43:21 1Pe 2:9 his great end in election is
to "make
known the riches of his glory on the vessels of his
mercy";
that is, the riches, the fulness, and plenty of his
glorious and sovereign grace and mercy on the objects of
it,
#Ro 9:23 and
not the glory of his grace and mercy only,
but of his
justice also; for which provision is made in the
decree of the
means, by setting forth, or pre-ordaining,
Christ
"to be the propitiation", or to make atonement, "for
sin; to declare his righteousness", the justice of
God,
"that he
might be just, and the justifier of him that
believes in
Jesus", #Ro 3:25,26 and so the glory of
God, of his
justice and holiness, as well as of his grace
and mercy,
appear to be great in the salvation of men; here
mercy and truth meet together, and righteousness and peace
kiss each
other; and God is glorified in all his
perfections,
which is the great end in view.
2b8.
Eighthly, The blessings and benefits flowing from election
are many, indeed all spiritual blessings; it is as it were
the rule,
measure, and standard according to which they are
communicated;
the several chains in man's salvation are
connected
with it, and hang and depend upon it, #Eph 1:3,4
#Ro 8:30 they
need only be just named in order, since they
have been suggested under the former heads.
2b8a.
Effectual Calling. "Whom he did predestinate, them he
called";
all the predestinated, or chosen ones, are in time
called, and
are called according to the eternal purpose and
grace of God in election, #Ro 8:30 2Ti 1:9.
2b8b. Faith
and holiness, and indeed every grace of the Spirit.
Holiness is both
an end and a mean in this decree, as before
observed, and
made certain by it; faith follows upon it as a
free gift of grace, and so hope and love, and every other
grace.
2b8c.
Communion with God. "Blessed is the man whom thou choosest,
and causest
to approach unto thee", #Ps 65:4 to come into
his presence, and enjoy it in his house, his word, and
ordinances.
2b8d.
Justification; which is secretly a branch of it, and openly
as to the
manifestation of it, flows from it; "Who shall lay
anything to the charge of God's elect? it is God that
justifieth";
that is, the elect; who because they are chosen
in Christ,
they are justified in him, #Ro 8:33.
2b8e.
Adoption; to which the elect are predestinated, and are
denominated the children of God, being given to Christ as
such when
chosen in him, before the incarnation of Christ,
redemption by
him, or having the Spirit from him,
#Heb 2:13,14
Joh 11:52 Ga 4:6.
2b8f. Glorification; "Whom he did predestinate them
he
glorified",
#Ro 8:30 the elect, the vessels of mercy, are
"afore
prepared for glory", for eternal glory and happiness;
and are
chosen and called to the obtaining of the glory of
Christ, which
the Father has given to him to bestow upon
them, and which they will most certainly enjoy. #Ro 9:23
#2Th 2:13,14.
2b9. Ninthly,
The various properties of election may be gathered
from what has
been said of it; as,
2b9a. That it
is eternal; it does not commence upon believing,
and much less
at perseverance in faith and holiness; but it
was an act in
God before the foundation of the world,
#Eph 1:4.
2b9b. It is
free and sovereign; God was not obliged to choose
any; and as
it is, he chooses whom he will, and for no other
reason
excepting his own glory, but because he will; "what
if God
willing", &c. and the difference in choosing one and
not another is purely owing to his will, #Ro 9:18,22,23.
2b9c. It is
absolute and unconditional; clear of all motives in
man, or
conditions to be performed by him; for it "stands
not of works,
but of him that calleth", the will of him that
2b9d. It is
complete and perfect; it is not begun in eternity and
completed in
time, nor takes its rise from the will of God,
and is
finished by the will of man; nor is made perfect by
faith, holiness, obedience, and persevering in well doing,
but has its
complete being in the will of God at once.
2b9e. It is
immutable and irrevocable; God never repents of, nor
revokes the
choice he has made; some choose their friends
and favourites, and alter their minds and choose others;
but
God is in one
mind, and never makes any alteration in the
choice he has
made; and hence their state is safe and
secure.
2b9f. It is special and particular; that is, those who are
chosen
are chosen to
be a special people above all others, and are
particular
persons, whose names are written in the book of
life; not in
general, men of such and such characters, but
persons well
known to God, and distinctly fixed on by him.
2b9g.
Election may be known by the persons, the objects of it;
partly by the
blessings flowing from it, and connected with
it, before
observed, bestowed upon them; for to whomsoever such
blessings of
grace are applied, they must be the elect of God,
#Ro 8:30 they may know it from the efficacy of the Gospel
upon them, in
their calling and conversion, #1Th 1:4,5
and by the
Spirit of God testifying their adoption to
them, to
which they are predestinated, #Ro 8:15,16 and
they may be
able to make it known to others by their holy lives
and conversations; which is meant by making their calling
and election
sure, even by their good works, as some copies
read, #2Pe
1:10 since both calling and election are to be
made sure,
and therefore by some third thing: indeed no man
can know his
election of God until he is called; it would be
presumption in him to claim this character, until he is
born
again; nor
should any man conclude himself a reprobate
because a
sinner, since all men are sinners; even God's
elect, who are
by nature, and in no wise better than others,
but children
of wrath, even as others.
There are
many things objected to this doctrine of
election; but
since it is so clear and plain from scripture,
and is
written as with a sunbeam in it, all objections to it
must be mere
cavil. It is urged, that God is said to be
"good to all, and his tender mercies over all his
works",
#Ps 145:9
which seems inconsistent with his choosing some
and leaving
others; but this is to be understood not of his
special grace,
but of his providential goodness, which
extends to
the elect and non-elect, the evil and the good,
the just and the unjust, #Mt 5:45 and in this sense he
is the
saviour, preserver, and bountiful benefactor of all
men, but
especially of them that believe, #1Ti 4:10. It
is observed
that Christ says he was sent not to "condemn the
world, but
that the world through him might be saved", and
therefore not some only but all; but to understand this of
all the
individuals in the world is not true, because all
are not
saved; and so this end of Christ's mission, so
understood,
is not answered; but by the world is meant the
world of
God's elect, whom he was reconciling in Christ, and
for whom Christ gave his life, and became the propitiation
for their
sins, even for all the chosen throughout the whole
world, and
particularly among the Gentiles. Nor is
#1Ti 2:4 any
objection to this doctrine, "Who will have all
men to be
saved, and to come unto the knowledge of the truth";
for all men are not eventually saved, nor do all come to
the
knowledge of
the truth of the Gospel; nor indeed have all
the means of
that knowledge: but the sense is, either, that
all that are
saved, God wills to be saved; or that it is his
will that men
of all sorts and of all nations, Jews and
Gentiles, should be saved; which agrees with the context,
#1Ti 2:1,2,7.
And when it is said of God, that he is
"not
willing that any should perish, but that all should
come to
repentance", #2Pe 3:9 this must be interpreted,
not of all
mankind, but of the elect, to whom this and the
preceding epistle are inscribed, and who are in #2Pe 3:8
styled
"beloved", and in this verse, the "us" towards whom
"God is
longsuffering"; now it is the will and pleasure of
God that none
of those should perish, but all in due time be
brought to
faith in Christ, and to repentance towards God:
but objections from hence, with others of the like kind,
are
not
sufficient to overturn this truth, so abundantly
established
in the sacred scriptures.