Testament, in opposition to those who suppose that it is there used only
to signify God’s bringing persons to be members of the Christian church,
as being instructed in the doctrines relating thereunto by the
apostles:[188] The principal ground of this opinion is, because
sometimes whole churches are said to be elected, as the apostle speaks
of the church at Babylon, as elected together with them, to whom he
directs his epistle, 1 Pet. i. 2. compared with chap. v. 13. by which it
is supposed that nothing is intended, but that they were both of them
Christian churches. If this be the sense of every scripture in the New
Testament, that treats of election, then we must not pretend that the
doctrine we are maintaining is founded on it: But on the other hand, we
think we have reason to conclude, that when we meet with the word in the
New Testament, it is to be understood, in most places, for God’s eternal
purpose relating to the salvation of his people. I will not pretend to
prove an universal negative, _viz._ that it is never taken otherwise,
but shall refer to some scriptures, in which it is plainly understood
so, and endeavour to defend this sense thereof.
The first scripture that we shall refer to, is in Eph. i. 4. _He hath
chosen us in him before the foundation of the world, that we should be
holy, and without blame before him in love_; and, in ver. 5. he speaks
of their being _predestinated to the adoption of children by Jesus
Christ_; that this respects not the external dispensation of God’s
providence, in constituting them a Christian church, or giving them the
knowledge of those doctrines, on which it was founded; but their being
chosen to salvation and grace, as the means thereof, according to God’s
eternal purpose, will very evidently appear from the context, if we
consider that they who are thus chosen, are called _faithful in Christ
Jesus_, which implies much more than barely to be in him by external
profession: they are farther described, as _blessed with all spiritual
blessings in Christ_, in ver. 3. or blessed with all those blessings
which respect heavenly things; grace, which they had in possession, and
glory, which they had in expectation; and they are farther described, as
having _obtained redemption through the blood of Christ, and forgiveness
of sins_; and all this is said to be done, _according to the riches of
his grace_, and _the good pleasure of his will, who worketh all things
after the counsel thereof_; and certainly all this must contain much
more than the external dispensation of providence relating to this
privilege, which they enjoyed as a church of Christ.
Again, in 1 Thess. i. 4. the apostle says concerning them, to whom he
writes, that _he knew their election of God_. That this is to be
understood of their election to eternal life, is very evident; and,
indeed, he explains it in this sense, when he says, _God hath, from the
beginning, chosen you unto salvation, through sanctification of the
Spirit, and the belief of the truth, Whereunto he called you by our
gospel, to the obtaining the glory of our Lord Jesus Christ_, 2 Thess.
ii. 13, 14. the gospel is considered as the means of their attaining
that salvation, which they are said to be chosen to; so that their
election contains more than their professed subjection thereunto as a
church of Christ: Besides, the apostle gives those marks and evidences
of this matter, which plainly discover that it is their election to
salvation that he intends; accordingly he speaks of their _work of
faith, labour of love, and patience of hope, in our Lord Jesus Christ_,
and of _the gospel’s coming not in word only, but_ also _in power_, 1
Thess. i. 3, 5. by which he means not the power that was exerted in
working miracles, for that would be no evidence of their being a church,
or of their adhering to the doctrines that were confirmed thereby, since
every one, who saw miracles wrought, did not believe; therefore he
means, that by the powerful internal influence of the Holy Ghost, they
were persuaded to become followers of the apostles, and the Lord, and
were ensamples to others, and public-spirited, in endeavouring to
propagate the gospel in the world. Certainly this argues that they were
effectually called by the grace of God, and so proves that they were
chosen to be made partakers of this grace, and of that salvation, that
is the consequence thereof.
There is another scripture, in which it is very plain that the apostle
speaks of election to eternal life inasmuch as there are several
privileges connected with it, which the Christian church, as such,
cannot lay claim to: thus, in Rom. viii. 33. _Who shall lay any thing to
the charge of God’s elect? It is God that justifieth._ Now if
justification or freedom from condemnation, accompanied with their being
effectually called here, which shall end in their being glorified
hereafter, be the result of their election, as. in ver. 30. then
certainly this includes in it more than the external privileges of the
covenant of grace, which all who adhere to the Christian faith are
possessed of, and consequently it is an election to salvation that the
apostle here intends.
_Object._ It is objected, that it is more than probable, when we find,
as we sometimes do, whole churches styled elect in the New testament,
that some among them were hypocrites; particularly those to whom the
apostle Peter writes, who were converted from Judaism to Christianity,
whom he calls elect, _according to the fore-knowledge of God the
Father_: notwithstanding they had some in communion with them,
concerning whom it might be said, that they had only a name to live, but
yet were dead; and he advises them, _to lay aside all malice, guile, and
hypocrisy, envies, and evil speaking, and, as new born babes, to receive
the word, if so be they had tasted that the Lord is gracious_, 1 Pet.
ii. 1. which makes it more than probable, that there were some among
them who had not, in reality, experienced the grace of God; so when he
says, that there should _be false teachers among them_, whose practice
should be as vile as their doctrine, and that many amongst them _should
follow their pernicious ways_. 2 Pet. ii. 1, 2. it seems to argue that
the whole church he writes to, were not chosen to salvation; therefore
their election only signifies their being chosen to enjoy the
privileges, which they had, as a professing society of Christians.
_Answ._ It is certain that there was a very considerable number among
them who were not only Christians in name; but they were very eminent
for the exercise of those graces, which evinced their election to
eternal life; and particularly he says concerning them, _Whom having not
seen, ye love_; and _in whom believing, ye rejoice with joy unspeakable,
and full of glory; receiving the end of your faith, even the salvation
of your souls_, 1 Pet. i. 8, 9. which agrees very well with the other
character given them of their _being elect, through sanctification of
the Spirit, unto obedience and sprinkling of the blood of Jesus Christ_,
ver. 2. Therefore the only thing that seems to affect our argument is,
that this character did not belong to every individual. But supposing
this should be allowed, might not the church be here described as chosen
to salvation, inasmuch as the far greater number of them were so?
Nothing is more common, in scripture, than for a whole body of men to be
denominated from the greatest part of them, whether their character be
good or bad; thus when the greatest part of the Jewish church were
revolted from God, and guilty of the most notorious crimes, they are
described as though their apostacy had been universal, _They are all
grievous revolters, walking with slanders_, Jer. vi. 28. whereas it is
certain, there were some who had not apostatized: some of them were
slandered and reproached for the sake of God, and therefore were not
included in the number of them that walked with slanders, though their
number were very small; as God says by the prophet Ezekiel, _I sought
for a man among them that should make up the hedge, and stand in the gap
before me for the land that I should not destroy it, but I found none_,
Ezek. xxii. 30. whereas at that time, in which the people were most
degenerate, there were found some who _sighed and cryed for all the
abomination that were done in the midst of them_, chap. ix. 4. So on the
other hand, when the greater number of them kept their integrity, and
walked before God in holiness of life, the whole church is thus
characterized, _I remember the kindness of thy youth, the love of thine
espousals, when thou wentest after me in the wilderness; Israel was
holiness to the Lord_, Jer. ii. 2, 3. whereas it is certain, that, at
that time, there were a great many who rebelled, murmured, and revolted
from God, and were plagued for their iniquities; yet because the greater
number of them were upright and sincere, this character is given in
general terms, as if there had been no exception. And the prophet looked
back to some age of the church, in which a great number of them were
faithful; and therefore he speaks of the people in general, at that
time, as such, and accordingly calls them, _The faithful city_, Isa. i.
21. and the prophet Jeremiah calls them, _The precious sons of Zion,
comparable to fine gold_, Lam. iv. 2. yet there never was a time when
there were none among them that rebelled against God. Therefore may not
this be supposed concerning the first gospel churches that were planted
by the apostles; and accordingly, when they are styled elect, to whom
the apostle Peter writes, 1 Pet. v. 13. as well as the church at
Babylon, why may not this be supposed to signify, that the greatest part
of them were really sanctified, and therefore chosen to sanctification?
And consequently their character, as elect, does not barely signify
their being chosen to be made partakers of the external privileges of
the gospel. We might also consider, that it is very agreeable to our
common mode of speaking, to denominate a city, or a kingdom, from the
greater number thereof, whether we call them a rich, or a wise or a
valiant people, we never suppose there are no exceptions to this
character; therefore why may we not, in this instance, conclude, that
the apostle Peter, when he describes this church as elected, intends
their election to salvation? Thus we have endeavoured to prove that
election, in scripture, is not always taken, in the Old Testament, for
the external privileges which the Jewish nation had, as a church; nor in
the New Testament for those who belonged to the churches, namely, such
as professed the Christian faith. And probably that learned author,
before mentioned, was apprehensive that this observation of his would
not hold universally true; and therefore he has another provisionary
objection against the doctrine of particular election of persons to
eternal life, and says, as Arminius and his contemporaries before did,
that all those scriptures, which speak of this doctrine, contain nothing
more than God’s conditional purpose, that if a person believes, he shall
be saved. It is necessary for us to consider what may be said in answer
hereunto; but inasmuch as we shall have occasion to speak to this when
we consider the properties of election, under a following head, we shall
rather chuse to reserve to that place, than be obliged to repeat what
might be here said concerning it.
Thus having premised something concerning election in general, and the
sense in which it is to be understood, in scripture, we shall briefly
mention a matter in dispute, among divines relating to the objects
thereof, as they are considered in God’s eternal purpose: and here we
shall take notice of some different opinions relating thereunto, without
making use of those scholastic modes of speaking, which render this
subject much more difficult, than otherwise it would be: and shall take
occasion to avoid, and fence against those extremes, which have only had
a tendency to prejudice persons against the doctrine in general.
The object of election is variously considered by divines, who treat of
this subject.
1. There are some who, though they agree in the most material things in
their defence of this doctrine yet they are divided in their sentiments
about some nice metaphysical speculations, relating to the manner how
man is to be considered, as the object of predestination: accordingly
some, who are generally styled Supralapsarians, seem to proceed in this
way of explaining it, namely that God from all eternity, designed to
glorify his divine perfections, in some objects out of himself, which he
could not then be said to have done, inasmuch as they did not exist; and
the perfections, which he designed to glorify, were, more especially,
his sovereignty and absolute dominion, as having a right to do what he
will with the work of his hands; and also his goodness, whereby he would
render himself the object of their delight; and, as a means conducive to
this end, he designed to create man an intelligent creature, in whom he
might be glorified; and since a creature, as such, could not be the
object of the display of his mercy, or justice, he farther designed to
permit man to fall into a state of sin and misery, that so, when fallen,
he might recover some out of that state, and leave others to perish in
it: the former of which are said to be loved, the other hated; and when
some extend the absoluteness of God’s purpose, not only to election but
reprobation, and do not take care to guard their modes of speaking, as
they ought to do, but conclude reprobation, at least predamnation, to
be, not an act of justice, but rather of sovereignty; they lay
themselves open to exception, and give occasion to those, who oppose
this doctrine, to conclude, that they represent God as delighting in the
misery of his creatures, and with that view giving being to them. It is
true, several, who have given into this way of thinking, have
endeavoured to extricate themselves out of this difficulty, and denied
this and other consequences of the like nature, which many have thought
to be necessary deductions from this scheme; whether they have done this
effectually, or no, may be judged of by those who are conversant in
their writings[189]. I cannot but profess myself to set a very high
value on them in other respects, yet I am not bound to give into some
nice speculations, contained in their method of treating this subject,
which renders it exceptionable; particularly, I cannot approve of any
thing advanced by them, which seems to represent God as purposing to
create man, and then to suffer him to fall, as a means by which he
designed to demonstrate the glory of his vindictive justice, which hath
given occasion to many to entertain rooted prejudices against the
doctrine of predestination, as though it necessarily involved in it this
supposition, that God made man to damn him.
There are others, who are generally styled Sublapsarians[190], who
suppose, that God considered men as made and fallen, and then designed
to glorify his grace in the recovery of those who were chosen, by him,
to eternal life; and his justice in them, whom he designed to condemn,
as a punishment for their sins, which he foreknew that they would
commit, and purposed not to hinder; and he designed to glorify his
sovereignty, in that one should be an object of grace, rather than
another, whereas he might have left the whole world in that state of
misery, into which he foresaw they would plunge themselves.
That which is principally objected, by those who are in the other way of
thinking, against this scheme, is, that the Sublapsarians suppose that
God’s creating men, and permitting them to fall, was not the object of
his eternal purpose. But this they universally deny, and distinguish
between God’s purpose to create and suffer men to fall; and his purposes
being considered as a means to advance his sovereignty, grace, and
justice, in which the principal difference between them consists. We
shall enter no farther into this controversy, but shall only add, that
whatever may be considered, in God’s eternal purpose, as a means to
bring about other ends; yet it seems evident, from the nature of the
thing, that God cannot be said to choose men to salvation, without
herein considering them as fallen; for as no one is a subject capable of
salvation, but one who is fallen into a state of sin and misery; so when
God purposed to save such, they could not be considered as to be
created, or created and not fallen, but as sinners.
2. There are others who deny particular election of persons to eternal
life, and explain those scriptures, which speak of it, in a very
different way: these suppose, that God designed, from all eternity, to
create man, and foreknew that he would fall, and, that, pursuant to this
eternal foreknowledge, he designed to give him sufficient means for his
recovery, which, by the use of his free will, he might improve, or not,
to the best purposes; and also, fore-knowing who would improve, and who
would reject, the means of grace, which he purposed to bestow, he
determined, as the consequence thereof, to save some, and condemn
others. This method of explaining God’s eternal purpose is
exceptionable, as will farther appear, in the method we shall take, in
prosecuting this subject, in two respects.
(1.) As they suppose that the salvation of men depends on their own
conduct, or the right use of their free will, without giving the glory
which is due to God, for that powerful, efficacious grace, which enables
them to improve the means of grace, and brings them into a state of
salvation,
(2.) As the result of the former, they suppose that nothing absolute is
contained in the decree of God, but his fore-knowledge, which is rather
an act of his understanding, than his will; and therefore it seems to
militate against his sovereignty and grace, and, to make his decrees
depend on some conditions, founded in the free-will of man, which,
according to them, are not the object of a peremptory decree. Thus
having considered intelligent creatures, and more particularly men, as
the objects of predestination.
IV. We proceed to the farther proof and explication of this doctrine;
and, in order thereto, shall insist on the following propositions.
1. That it is only a part of mankind that were chosen to salvation.
2. That they who were chosen to it, as the end, were also chosen to
sanctification, as the means thereof, And,
3. That they were chosen in Christ; which propositions are contained in
that part of this answer, in which it is said, that God has chosen some
men to eternal life, and the means thereof.
1. That some were chosen to salvation; not the whole race of mankind,
but only those that shall be eventually saved: that the whole world is
not the object of election appears from the known acceptation of the
word, both in scripture, and in our common modes of speaking; since to
choose, as has been before observed, is to take, prefer, or esteem, one
thing before another, or to separate a part from the whole, for our own
proper use, and what remains is treated with neglect and disregard:
accordingly it is not a proper way of speaking, to say that the whole is
chosen; and therefore it follows, that if all mankind had been
fore-ordained to eternal life, which God might have done if he had
pleased, this would not have been called a purpose, according to
election.
But there are other arguments more conclusive, than what results barely
from the known sense of the word, which we shall proceed to consider,
and therein make use of the same method of reasoning, which we observed,
in proving that God fore-ordained whatever comes to pass, with a
particular application thereof to the eternal state of believers. As we
before observed, that the decree of God is to be judged of by the
execution of it, in time; so it will appear, that those whom God in his
actual providence and grace, prepares for, and brings to glory, he also
before designed for it. Were I only to treat of those particular points
in controversy, between us and the Pelagians, I would first consider the
method which God takes in saving his people, and prove that salvation is
of grace, or that it is the effect of the power of God, and not to be
ascribed to the free-will of man, as separate from the divine influence;
and then I would proceed to speak concerning the decree of God relating
hereunto, which might then, without much difficulty, be proved: but
being obliged to pursue the same method in which things are laid down,
in their respective connexion, we must sometimes defer the more
particular proof of some doctrines, on which our arguments depend, to a
following head, to avoid the repetition of things; therefore, inasmuch
as the execution of God’s decree, and his power and grace manifested
therein, will be insisted on in some following answers, we shall, at
present, take this for granted, or shall speak but very briefly to it.
(1.) It appears that it is only a part of mankind that are chosen to be
made partakers of grace and glory, inasmuch as these invaluable
privileges are conferred upon, or applied to no more than a part of
mankind: if all shall not be saved, then all were not chosen to
salvation; for we are not to suppose that God’s purpose, relating
hereunto, can be frustrated, or not take effect; or if there be a
manifest display of discriminating grace in the execution of God’s
decree relating thereunto, there is, doubtless, a discrimination in his
purpose, and that is what we call election. This farther appears from
some scriptures, which represent those who are saved as a remnant: thus
when the apostle is speaking of God’s casting away the greatest part of
the Jewish nation, he says of some of them notwithstanding, that _at
this present time also there is a remnant according to the election of
grace_, Rom. xi. 5. that is, there are some among them who are brought
to embrace the faith of the gospel, and to be made partakers of the
privileges that accompany salvation: these are called a remnant; as when
it is said, in Rom. ix. 27. _Though the number of the children of Israel
be as the sand of the sea_, it is no more than _a remnant_ of them that
_shall be saved_. He doubtless speaks in this and other scriptures,
concerning the eternal salvation of those who are described as a
remnant, according to the election of grace.
Here it will be necessary for us to consider, that this remnant
signifies only a small part of the Jewish church, selected, by divine
grace, out of that nation, of whom the greater number were rejected by
God; and that the salvation, here spoken of, is to be taken not for any
temporal deliverance, but for that salvation which the believing Jews
should be made partakers of in the gospel day, when the rejection of the
others had its full accomplishment. That this may appear, we shall not
only compare this scripture with the context, but with that in Hosea,
from whence it is taken: as to what respects the context, the apostle,
in ver. 2. expresses his _great heaviness, and continual sorrow of
heart_, for the rejection of that nation in general, which they had
brought upon themselves; but yet he encourages himself, in ver. 6. with
this thought, that _the word of God_, that is, the promise made to
Abraham relating to his spiritual seed, who were given to expect greater
blessings, than those which were contained in the external dispensation
of the covenant of grace, should not _take none effect_, since, though
the whole nation of the Jews, who were of Israel, that is, Abraham’s
natural seed, did not attain those privileges; yet a part of them, who
are here called Israel, and elsewhere a remnant, chosen out of that
nation, should be made partakers thereof; the former are called _The
children of the flesh_, in ver. 8. the latter, by way of eminence, _The
children of the promise_; these are styled, in ver. 23, 24. _The vessels
of mercy, which he had afore prepared unto glory, to whom he designed to
make known the riches of his glory_, namely, those _whom he had called;
not of the Jews only, but also of the Gentiles_, which he intends by
that remnant, which were chosen out of each of them, for so the word
properly signifies.[191] And this sense is farther confirmed, by the
quotation out of the prophecy of Hosea, chap. i. 10. compared with
another taken out of the prophecy of Isaiah, chap. x. 22. both which
speak only of a remnant that shall be saved, when the righteous
judgments of God were poured forth, on that nation in general; and the
prophet Hosea adds another promise relating to them, which the apostle
takes notice of, namely, that _in the place where it was said unto them,
Ye are not my people, there it shall be said unto them, Ye are the sons
of the living God_, which plainly respects this remnant; for he had
before prophesied concerning the nation in general, _Ye are not_, that
is, ye shall not be my people, and _I will not be your God_; so that
here is a great salvation foretold, which, they, among the Jews, should
be made partakers of, who were fore-ordained to eternal life, when the
rest were rejected.