supposed to favour the idea of unconditional election, is those that
speak of a predestination _unto_ holiness. Our text is one of the
strongest instances of this kind, "He hath chosen us from the foundation
of the world, that we should be holy--having predestinated us unto the
adoption of sons," &c. See also Rom. viii, 29, "For whom he did
foreknow, he also did predestinate to be conformed to the image of his
Son," and "whom he did predestinate--he called--justified--and
sanctified." The argument upon these and similar passages is, that the
decree of predestination could not be founded on their faith or
holiness; because they were predestinated to _become_ holy--the decree
of predestination had their holiness for its object and end. But if
these passages had an allusion to a personal election to eternal life,
they would not prove unconditional election, "because," to use the
language of another, "it would admit of being questioned, whether the
choosing in Christ, before the foundation of the world here mentioned,
was a choice of certain persons _as men merely_, or as _believing_ men,
which is certainly the most rational." This exposition must necessarily
be given to the passage from the Romans, since those who were the
subjects of predestination, were first _foreknown_: foreknown, not
merely as existing, for in this sense _all_ were foreknown, but
foreknown, as possessing something which operated as a reason why _they_
should be elected, rather than others: foreknown doubtless as believers
in Christ, and as such, according to the plan and decree of God, they
were to be made conformable to the image of Christ's holiness here, and
glory hereafter. And according to the same Divine plan, the order of
this work was, 1. The call; 2. Justification; 3. Glorification. And this
interpretation, which so obviously upon the face of it is the meaning of
the passage from Romans, would also be a good meaning to the passage in
Ephesians, if that passage should be understood in reference to personal
election. But I do not so understand it; and I think any unprejudiced
reader, by looking at the context, and especially from the 9th to the
11th verses inclusive, in this chapter, and at most of the 2d chapter,
will perceive that the apostle is here speaking of that general plan of
God, which had been fixed from the beginning, of admitting the Gentiles
as well as the Jews to the privileges of the covenant of grace, on equal
terms and conditions. Thus the middle wall of partition was to be broken
down between Jew and Gentile; and this was the mystery which was
concealed for ages, not being understood even by the Jews themselves,
but then by the Gospel was brought to light. According to this plan, the
Ephesians and all other Gentiles were chosen or elected to these
Christian privileges, the very design and purpose of which were to make
them holy; and in the improvement of which, according to the prescribed
conditions of faith in Christ, and repentance toward God, they should
become his adopted children.
This fore appointing of the Gentiles to the privileges of the gracious
covenant, is the election most spoken of in the New Testament.--And the
reason why it was so often introduced, especially in the writings of
Paul, who was the chief apostle to the Gentiles, was, because the Jews
so uniformly and earnestly opposed this feature of Christianity. They
could not be reconciled to the idea, that the peculiar and distinctive
character of their theocracy and ecclesiastical policy should be so
changed, or that the dealings of God with the world should be explained
in such a manner as to give _them_ no superior claims, in the privileges
of the Divine covenant, over the Gentiles. They considered themselves to
be God's elect and favourite people, but the Gentiles were reprobates.
The apostles felt themselves under the strongest obligations to oppose
these notions, not only because, if allowed, they would operate as a
barrier to the diffusion of the Gospel among the heathens, and thus the
designs of Divine mercy to the world would be thwarted, but also because
these Jewish sentiments were in direct opposition to the grace of God.
They implied, that the original design of God in favouring the Jews, was
founded, not upon his mere mercy and grace, but upon some goodness in
them or their fathers. Hence they not only limited the blessings of the
Gospel, but they also corrupted its gracious character, and thereby fed
their own Pharisaic pride, and dishonoured God. This will open the way
for explaining many other scriptures which the Calvinists press into
their service.
2. Especially will it assist in explaining those passages which speak of
election as depending solely on the sovereign will of God. The strongest
of these are in the ninth chapter of the Epistle to the Romans. This
portion of revelation is the strong hold, as is supposed, of Calvinism.
Whereas, we humbly conceive that _there is not one word_ in the whole
chapter, of unconditional and personal election to eternal life. It is
only necessary to read that epistle carefully, to see that the apostle
is combatting that exclusive and Pharisaic doctrine of the Jews, already
alluded to, and is proving in a forcible strain of argumentation, from
reason and Scripture, that the foundation of the plan of salvation for
sinners, was the goodness and unmerited love of God--that all, both Jews
and Gentiles, were sinners, and therefore stood in the same relation to
God--all equally eligible to salvation, and must, if saved at all, be
saved on the same terms. To prove this, he argues strenuously, that
God's favour to the Jews, as a nation, was not of any goodness in them,
but of his own sovereign will and pleasure, so that his covenant of
favour with the Hebrews, and his covenant of grace which embraced the
Gentiles, was "not of works, lest any man should boast," "not of him
that willeth, nor of him that runneth, but of God that showeth mercy."
The apostle shows them, too, that the covenant made with Abraham was not
for circumcision, nor for the works of the law, so far as it affected
him or his posterity, because it was made while Abraham was in
uncircumcision, and on the condition of faith. He argues farther, that
this election of the Jews to the enjoyment of these national and
ecclesiastical privileges, was not because they were children of
Abraham, for Ishmael was a child of Abraham, and yet he and his
posterity were rejected; nor yet because they were the children of
Abraham through Isaac, because Esau and his posterity were reprobated
from these national privileges, while Jacob and his posterity were the
chosen seed--not chosen to eternal life, because many of them perished
in sin and unbelief, but to the peculiar privileges of God's covenant
people. And all this because it was the good pleasure of his will. And
as a sovereign, he had the same right to elect the Gentiles to the
enjoyment of the covenant of mercy, and upon the same conditions of
faith. The apostle concludes this reasoning by an argument which cuts
off entirely the idea of unconditional personal election and
reprobation. He informs us, that the reason why the unbelieving Jews did
not attain to personal righteousness, was "because they sought it not by
faith, but as it were by the works of the law;" and the Gentiles
attained to personal righteousness, because they sought it by faith.
Hence, those that were not his people, became his people, and those that
were not beloved, became beloved--and these, "not of the Jews only, but
also of the Gentiles." Whereas, if the doctrine we oppose be true, the
elect were _always_ his people, and _always_ beloved, and that because
he pleased to have it so. That portion of Scripture, therefore, on which
Calvinism leans for its greatest support, not only affords it no aid,
but actually teaches a different doctrine. There is indeed something of
mystery hanging over the providence of God, in bestowing peculiar
advantages on some, and withholding them from others. But on this
subject much light is cast from various considerations which we have not
time to enlarge upon; but especially from that wholesome and consistent
Scripture doctrine, that "it is required of a man according to what he
hath, and not according to what he hath not." This removes at once all
complaint of Jew and Gentile, and authorizes the reply, so often
misapplied, "Who art thou that repliest against God?" As a sovereign,
God has a right to make his creatures differ in these things, so long as
he requires only as he gives. But this differs as widely from the
Calvinistic idea of sovereignty, as _justice_ from _injustice_, as
_equity_ from _iniquity_. In fact, God no where in the Scripture, places
the election of individuals to eternal life, solely on the ground of his
sovereignty, but uniformly on the ground of their complying with the
conditions of the covenant of grace. Hence his people are a _peculiar
people_--his sheep _hear his voice and follow him_--they are _chosen out
of the world_--they are _in Christ_, not by an eternal decree of
election, but _by faith_--for "if any man be _in Christ_, he is a _new
creature_"--and of course, he is not _in him_, until he is a "new
creature"--then, and not before, they become his, and he seals them as
such, "In whom, _after that ye believed_, ye were sealed with the Holy
Spirit of promise." But if they were elected from eternity, they would
be his when they did not _hear his voice_, and were not _new creatures_.
3. From what has been said, we can easily answer a third class of
scriptures which the Calvinists dwell upon to support their system
--viz, those which declare salvation to be of _grace_ and not of
_works_. Of these there is evidently a large catalogue of very express
and unequivocal passages. Take two or three for an example of the whole,
"Even so then, at the present time, there is a remnant, according to the
election of grace, and if it be by grace then it is no more of works,
otherwise grace is no more grace; but if it be of works, then it is no
more grace, otherwise work is no more work." "By grace ye are saved."
"Having predestinated us unto the adoption of his children, &c, to the
praise of the glory of his grace." "Not by works of righteousness which
we have done, but according to his mercy he saved us, by the washing of
regeneration and renewing of the Holy Ghost." Now we profess to believe
these scriptures as unqualifiedly and as cordially as the Calvinists;
and we think them perfectly in accordance with our views of election.
For we believe, as has been already stated, that God's plan for saving
sinners originated entirely in his love to his undeserving creatures.
There was nothing in all the character and circumstances of the fallen
family, except their sin and deserved misery, that could claim the
interposition of God's saving power. The way of executing his gracious
plan, and rendering it available in any case, he of course, as a
sovereign, reserved to himself. And if he saw that a conditional
election was best suited to the principles of his government, and the
responsibility of man, shall it be said, this cannot be, for it destroys
the idea of grace? _Cannot_ a conditional election be of grace? Let the
intelligent and candid answer. Even many of the Calvinists acknowledge
that _salvation_ is conditional, and yet it is of grace; for "by grace
ye are saved." Now if salvation is conditional and yet of grace, why not
election? Let Calvinists answer this question.
But that our doctrine of election is of grace, will appear evident, I
think, from the following considerations. 1. It was pure unmerited love
that moved God to provide salvation for our world. 2. The Gospel plan,
therefore, with all its _provisions_ and _conditions_, is of grace. Not
a step in that whole system, but rests in grace, is presented by grace,
and is executed through grace. 3. Even the power of the will to choose
life, and the conditions of life, is a _gracious power_. A fallen man,
without grace, could no more choose to submit to God than a fallen
angel. Herein we differ widely from the Calvinists. They tell us man has
a _natural_ power to choose life. If so, he has power to get to heaven
without grace! We say, on the contrary, that man is utterly unable to
choose the way to heaven, or to pursue it when chosen, without the grace
of God. It is grace that enlightens and convinces the sinner, and
strengthens him to seek after and obtain salvation, for "without Christ
we _can do nothing_." Let the candid judge between us, then, and decide
which system most robs our gracious Redeemer of his glory, that which
gives man a _native_ and _inherent_ power to get to heaven of himself,
or that which attributes all to grace. 4. Finally, when the sinner
repents and believes, there is no merit in these acts to procure
forgiveness and regeneration, and therefore, though he is _now_, and _on
these conditions_, elected, and made an heir of salvation, yet it is for
Christ's sake, and "not for works of righteousness which he has done."
Thus we "bring forth the top stone with shouting, crying _grace_,
_grace_, unto it." Having gone over and examined the arguments in favour
of unconditional election, we come to the last part of our subject;
which was to urge some objections against this doctrine.
1. The doctrine of the unconditional election of a part, necessarily
implies the unconditional reprobation of the rest. I know some who hold
to the former, seem to deny the latter; for they represent God as
reprobating sinners, in view of their sins. When all were sinners, they
say God passed by some, and elected others. Hence, they say the decree
of damnation against the reprobates is just, because it is against
_sinners_. But this explanation is virtually giving up the system,
inasmuch as it gives up all the principal arguments by which it is
supported. In the first place, it makes predestination dependent on
foreknowledge; for God first foresees that they will be sinners, and
then predestinates them to punishment. Here is one case then, in which
the argument for Calvinian predestination is destroyed by its own
supporters. But again if God must fix by his decree all parts of his
plan, in order to prevent disappointment, then he must fix the destiny
of the reprobates, and the means that lead to it. But if he did not do
this, then the Calvinistic argument in favour of predestination, drawn
from the Divine plan, falls to the ground. Once more: this explanation
of the decree of reprobation destroys all the strongest Scripture
arguments which the Calvinists urge in favour of unconditional election.
The passages, for instance, in the ninth of Romans, which are so often
quoted in favour of Calvinian election, are connected with others,
equally strong, in favour of unconditional reprobation. When it is said,
"He will have mercy on whom he will have mercy," it is said also, "Whom
he will he hardeneth." He that "makes one vessel unto honour, maketh
another unto dishonour." He that says, "Jacob have I loved," says also
in the same manner, "Esau have I hated." Now if these relate to personal
election to eternal life, they relate also to personal reprobation to
eternal death. But if there is any explanation, by which these are
showed not to prove unconditional reprobation to eternal death, the same
principle of explanation will, and _must_ show, that they do not prove
Calvinistic election. From henceforth, therefore, let all those
Calvinists who profess not to believe in unconditional reprobation,
cease to urge, in favour of their system, any arguments drawn from the
foreknowledge of God, or the necessity of a Divine plan, or from those
scriptures that are most commonly quoted in favour of their doctrine.
But when they do this, their system must necessarily fall; for all its
main pillars will be removed. But I have not done with this objection
yet. Whoever maintains that "God hath foreordained whatsoever comes to
pass," must also hold to unconditional reprobation. Does it come to
pass, that some are lost? Then this was ordained. Was sin necessary, as
a pretence to damn them? Then this was ordained. From these and other
views of the subject, Calvin was led to say, that "election could not
stand without reprobation," and that it was "quite silly and childish"
to attempt to separate them. All, therefore, who hold to the
unconditional election of a part of mankind to eternal life, _must_, to
be consistent with themselves, take into their creed, the "horrible
decree" of reprobation.--They must believe that in the ages of eternity
God determined to create men and angels for the express purpose to damn
them eternally! That he determined to introduce sin, and influence men
to commit sin, and harden them in it, that they might be fit subjects of
his wrath! That for doing as they were impelled to do, by the
irresistible decree of Jehovah, they must lie down for ever, under the
scalding phials of his vengeance in the pit of hell! To state this
doctrine in its true character, is enough to chill one's blood--and we
are drawn by all that is rational within us, to turn away from such a
God with horror, as from the presence of an Almighty Tyrant.
2. This doctrine of election, while it professes to vindicate free grace
and the mercy of God, destroys them altogether. To the reprobates, there
is certainly no grace or mercy extended. Their very existence, connected
as it necessarily is with eternal damnation, is an infinite curse. The
temporal blessings which they enjoy, the insincere offers that are held
out to them, and the Gospel privileges with which they are mocked, if
they can be termed grace at all, must be called _damning grace_. For all
this is only fattening them for the slaughter, and fitting them to
suffer, to a more aggravated extent, the unavoidable pains and torments
that await them. Hence Calvin's sentiment, that "God calls to the
reprobates, that they may be more deaf--kindles a light, that they may
be more blind--brings his doctrine to them, that they may be more
ignorant--and applies the remedy to them, that they may not be healed,"
is an honest avowal of the legitimate principles of this system. Surely,
then, no one will pretend, that, according to this doctrine, there is
any grace for the reprobate. And perhaps a moment's attention will show,
that there is little or none for the elect. It is said, that God, out of
his mere sovereignty, without any thing in the creature to move him
thereto, elects sinners to everlasting life. But if there is nothing in
the creature to move him thereto, how can it be called _mercy_ or
_compassion?_ He did not determine to elect them because they were
miserable, but because he pleased to elect them. If misery had been the
exciting cause, then as all were equally miserable, he would have
elected them all. Is such a decree of election founded in love to the
suffering object? No: _it is the result of the most absolute and
omnipotent selfishness conceivable_. It is the exhibition of a character
that sports most sovereignly and arbitrarily, with his Almighty power,
_to create, to damn, and to save_.
Some indeed pretend that, at any rate, _salvation_ is of grace, if
election is not, because God saves _miserable_, _perishing_ sinners. But
who made them miserable perishing sinners? Was not this the effect of
God's decree? And is there much mercy displayed in placing men under a
constitution which necessarily and unavoidably involves them in sin and
suffering, that God may afterward have the sovereign honour of saving
them? Surely the _tenderest_ mercies of this system are cruel--its
brightest parts are dark--its boasted mercy hardly comes up to sheer
justice, even to the elect; since they only receive back what God had
deprived them of, and for the want of which they had suffered perhaps
for years; and to obtain which, they could do nothing even as a
condition, until God by his sovereign power bestowed it upon them. And
as for the reprobates, the Gospel is unavoidably to them, a savour of
death unto death. To them Christ came, that they might have death, and
that they might have it more abundantly. Thus, turn this system as you
will, it sweeps away the mercy and goodness of God, destroys the grace
of the Gospel, and in most cases, transforms even the invitations and
promises into scalding messages of aggravated wrath.
3. The doctrine we oppose makes God partial and a respecter of persons;
contrary to express and repeated declarations of Scripture. For it
represents God as determining to save some and damn others, without
reference to their character, all being precisely in the same state. To
deny this, is to acknowledge that the decree of election and reprobation
had respect to character, which is to give up the doctrine. Some indeed
pretend, that the decree of election was unconditional, but not the
decree of reprobation. But this is impossible; for there could be no
decree of election, only in view of the whole number from which the
choice was to be made; and the very determination to select such a
number, and those only, implied the exclusion of all the rest. If it be
said, as the Sublapsarians contend, that the decree of election did not
come in until all were fallen, or viewed in the mind of God as fallen;
and therefore since all might have been justly damned, there was no
injustice to those who were left, though some of the guilty were taken
and saved; we reply, That even this would not wholly remove the
objection of partiality. But we need not dwell here, because we have a
shorter and more decisive way to dispose of this argument. The truth is,
it does not cover the whole ground of our objection. Had God nothing to
do with man until his prescient eye beheld the whole race in a ruined
state? How came man in this state? He was plunged there by the sin of
his federal head. But how came _he_ to sin? "Adam sinned," says Calvin,
"because God so ordained." And so every one must say, that believes God
foreordained whatsoever comes to pass. Taking all the links together,
they stand thus:--God decreed to create intelligent beings--he decreed
that they should all become sinners and children of wrath--and it was
so. He then decreed that part of those whom he had constituted heirs of
wrath, should be taken, and washed, and saved, and the others left to
perish; and then we are told there is no unjust partiality in God, since
they all deserve to be damned! What a singular evasion is this! God
wishes to damn a certain portion of his creatures, and save the rest;
but he cannot do this without subjecting himself to the charge of
partiality. To avoid this, he plunges them all into sin and ruin, and
forthwith he declares them all children of wrath, and heirs of hell. But
in the plenitude of his grace, he snatches some from the pit of ruin,
and leaves the rest in remediless wo! Is such a supposition worthy of
our righteous God?--Does it accord either with his justice or wisdom?
Reason, with half an eye, can see through the flimsy veil, and discover
the weakness of the device. I know an attempt has been often made to
charge these consequences upon our system, as well as upon the
Calvinistic doctrine. For if it is acknowledged that man is born
depraved, and this depravity is damning in its nature, does it not
follow, it is asked, that all deserve to perish? And therefore God may
elect some and justly pass by the rest. I answer--Although all moral
depravity, derived or contracted, is damning in its nature, still, by
virtue of the atonement, the destructive effects of derived depravity
are counteracted; and guilt is not imputed, until by a voluntary
rejection of the Gospel remedy, man makes the depravity of his nature
the object of his own choice.--Hence, although abstractly considered,
this depravity is destructive to the possessors, yet through the grace
of the Gospel, _all_ are born free from condemnation. So the Apostle
Paul, "As by the offence of one, judgment came upon all men to
condemnation, so by the righteousness of one, the free gift came upon
all men, unto justification of life." In accordance with these views
also, the ground of condemnation, according to the Scriptures, is not
our native depravity; but the sinner is condemned for _rejecting
Christ_,--for _refusing_ to occupy upon the _talents given_,--for
_rejecting light_,--for _quenching the Spirit_,--for _unbelief_. Here
then is the difference on this point between the Calvinists and us. They
hold that God, by his decree, plunged Adam and all his race into the pit
of sin, from which none of them had the means of escape; but by an
omnipotent act of partial grace, he delivers a part, and the remainder
are left unavoidably to perish. We, on the contrary, believe that by
Adam's unnecessitated sin he, and in him all his posterity, became
obnoxious to the curse of the Divine law. As the first man sinned
personally and actively, he was personally condemned; but as his
posterity had no agency or personal existence, they could only have
perished seminally in him. By the promise of a Saviour however, our
federal head was restored to the possibility of obtaining salvation,
through faith in the Redeemer. And in this restoration, _all_ the
seminal generations of men were included. Their possible and prospective
existence was restored; and their personal and active existence secured.
And with this also, the possibility of salvation was secured to all. To
such as never come to a personally responsible age, this salvation was
secured unconditionally by Christ; to _all_ those who arrived to the age
of accountability, salvation was made possible, on equal and impartial
conditions. Thus, while on our principle, there is not the slightest
ground for a charge of partiality; on the Calvinistic principle, the
charge seems to lie with all its weight. It makes God, in the worst
sense of the terms, _partial, and a respecter of persons_.