Part 71

_Vid. Sixt Senens. Bibliothec. Lib. V. Annotat 101. Annotavit quidam Chrytostomum interdum naturæ nostræ vires plus æquo extulisse ex contentione disceptandi cum Manichæis & Gentilibus, qui hominem asserebant, vel natura malum vel fati violentia ad peccandum compelli._

Footnote 226:

_Vid. Aug. Retrac. I. Cap. 25._

Footnote 227:

_Vid. Aug. de Prædest. Sanet. Cap. 14. Quid igitur opus est, ut eorum scrutemur opuscula, qui prius quam ista hæresis oriretur, non habuerunt necessitatem in hac difficili ad solvendum quæstione versari: quod proculdubio facerent, si respondere talibus cogerentur._

Footnote 228:

_Vid. Forbes. Instruct. Historico-Theol. Lib. VIII. Cap. 28. § 16, &c. & Joh. Jacobi Hottingeri, Fata Doctrinæ de Prædestinat. Lib. I. § 35, &c._

Footnote 229:

_Vid. G. J. Vossii Hist. Pelag. Lib. VI. Thes. 8, 9, 10._

Footnote 230:

_Vid. Calv. Instit. Lib. III. Cap. 22. § 1. Certior est hic Dei veritas, quam ut concutiatur, clarior quam ut obruatur hominum authoritate._

Footnote 231:

_See the epistles that passed between Berevov, a physician at Dort, and several divines at that time, in_ Lib. de Term vitæ.

Footnote 232:

_Seneca de Consol. ad Marciam, cap. 20. Nemo nimis cito moritur, qui victurus diutius quam vixit non fuit, fixus est cuique terminus, manebit semper ubi positus est, nec illum ulterius diligentia aut gratia promovebit. Et Cicero de Senect. Quod cuique temporis ad vivendum datum, eo debet contentus esse. Virg. Æn. X. Stat sua cuique dies. Serv. Fixum est tempus vitæ._

Footnote 233:

Evil as well as good actions are links in the chain of providence, and yet do not impeach Divine holiness.

Footnote 234:

_Vid. Senac. de Prov. cap. 5. August, de Civ. Dei, Lib. V. cap. 1, & 8. Lips Phys. Stoic. Lib. J. Diss. 12._

Footnote 235:

_See Quest. XVIII._

Footnote 236:

_See Quest. XXI, XXII._

Footnote 237:

When we contend for this doctrine as a _truth_, it should be viewed in connexion with its real _importance_. These two objects are extremely different in things natural, civil, and religious. There are many things true in history, in philosophy, in politics, and even in theology, which no sober person deems important. There are other things hypothetically important, whether actually true or not. And of this kind is the subject before us. Such is the nature, the connexion, and consequences of it, that _if_ it be true, it cannot fail of being of the first importance.

But how are we more particularly to estimate the importance of this subject? By the influence which the admission or the denial of it has on the very foundations of religion. For instance, if it be NOT true, either _man_ himself or mere _chance_ has the principal share in effecting our actual salvation, and investing us with eternal glory. Some indeed are so lost to modesty and self-knowledge, and so unacquainted with the leading truths of christianity, that they do not scruple to ascribe the eventual difference in our future state, whether good or bad, to man himself, but attended with some verbal, unmeaning compliment to divine mercy. Such persons should first learn the rudiments of christianity, before they have a right to expect any deference shewn to their opinions. On the other hand, if this BE true, its utility is plain; it will hide pride from man; it will exclude chance from having any share in our deliverance; it will exalt the grace of God; it will render salvation a certain, and not a precarious thing; and, in a word, it will secure to them who have the Spirit of Christ the greatest consolation.

This was the view which our episcopal reformers had of the doctrine, both as to its truth, and the importance of it. ‘Predestination to life’ say they, ‘is the everlasting purpose of God, whereby, before the foundations of the world were laid, he hath constantly decreed by his counsel, secret to us, to deliver from curse and damnation those whom he hath chosen in Christ out of mankind, and to bring them by Christ to everlasting salvation, as vessels made to honour.—The godly consideration of Predestination and our election in Christ is full of sweet, pleasant, and unspeakable comfort to godly persons, and such as feel in themselves the working of the Spirit of Christ mortifying the works of the flesh, and their earthly members, and drawing up their minds to high and heavenly things; as well because it doth greatly establish and confirm their faith of eternal salvation, to be enjoyed through Christ, as because it doth fervently kindle their love towards God.’—Another observation I would make is,

2. That it is highly proper, in order to investigate the present subject with success, to keep it perfectly distinct, and free from all _impure mixtures_. This is what some of our early reformers, and many of the modern defenders of this doctrine have not done. For want of this, many bitter enemies have opposed it. Dr. WHITBY, for instance, and most who have written on the same side of the question since his time, place predestination to death, or reprobation to misery, as the very foundation of Calvinism, and inseparable from predestination to life. But so far is predestination to death from being true, that nothing can be more untrue. It is but an arbitrary assumption; a foreign, impure mixture, having no foundation either in the real meaning of holy writ, or in the nature of things; except indeed we mean by it, what no one questions, a determination to punish the guilty.[238] But is not one man’s misery as _certain_ as another man’s happiness? Yes; _equally certain_. What then; must they therefore be equally _predestinated_? No. But how can a thing be _certain_, if it be not _predestinated_? Have a little patience and I will tell you. The previous question is, Does God predestinate to _sin_ as the means, and to death or misery as the end, in the same way as he predestinates to holiness as the means, and eternal glory as the end? This we deny, as it would be infinitely unworthy of God, making him the author of sin, or doing evil that good may come. Some indeed have distinguished between being the author or the cause of sin, and being a sinner. But the distinction itself is not solid, nor could it fully satisfy those who have made it in clearing the divine character.[239]

In fact, sin and holiness are not only different, but _opposite effects_, and their causes equally opposite; but as God is the sole cause, the sole exclusive cause of holiness, the creature, in some way, must be the sole and exclusive cause of sin. If you ask how? I reply, by exercising his _liberty_, which is a mere natural instrument, on _himself_, rather than on God. But how came he to do that? By his _passive power_. What is passive power? In general, it is that which distinguishes the creature from the Creator. But more particularly, it is that tendency to nothing as to being, and to defection as to well being, which is essential to every created existence. If every creature have, and must of necessity have this passive power, you will ask, how came the holy angels, and the spirits of the just, not to sin? The answer is, because divine grace upholds them. These things duly considered, though briefly stated, will shew, that as God is not the author of sin, so neither has he predestinated sin. He is the author and cause of good only. He is the author of our liberty; but that in itself is not evil. And he is the author of our nature as limited; that also of itself is no moral evil. But when our liberty unites with this limited nature, or terminates on passive power, when this latter is not controuled by grace, their offspring is imperfect, or sinfulness attaches to our moral acts.

Hence you may learn, that sin and future misery are events perfectly certain, though not predestinated. It has been often assumed, but without propriety or truth, that an event is foreknown only because it is decreed. In reality all _good_ is foreknown, because it is decreed; for there is no other ground of its existence. But sin, as before shewn, has another ground of existence, namely, passive power, which can no more be an object of divine predestination or decree than its perfect opposite, the all-sufficiency of Jehovah. Yet, observe attentively, this has its _proper nature_, and God sees all things, and all essences, in their proper nature. What! Does not God foreknow the sinfulness of any event in its _deficient_ cause, as well as the goodness of another in that which is efficient? Beside, passive power in union with liberty is an _adequate_, a fully adequate ground of sin and death; and therefore to introduce a predestination of sin and death, is to ascribe to God what is equally impious and needless.[240]—Let us, therefore, keep this doctrine free from all impure mixtures, and now proceed to a

3rd Observation, that is, When the _end_ is maintained to be infallibly certain, the _means_ to promote that end are included. Thus you may suppose a chain suspended from a great height, and to the lowest link a weight is fixed, which is borne by it. You do not suppose that this link is unconnected with the next, and so on till you come to the highest. Every one of the links is equally necessary with that which is next the weight; and the whole is connected with something else which is stronger than the weight, including that of the chain also, however long and heavy.

Thus also in the cultivation of our land, though it is decreed that on such a field there shall be this very season a crop of wheat, this was not independent of providential virtue giving the increase, the genial showers, the solar warmth, and the vivifying air. It is not unconnected with the proper seed sown, needful tillage, plowing and harrowing, and the quality of the soil. And the same holds true as to the health of the body, and the prolongation of life to an appointed period. He who dies must first have life; he who grows to manhood must arrive at it through the previous stages of youth, childhood and infancy. So likewise an the education of our children; if learning be the end, that supposes the previous means of application; and if it is determined who shall be the first scholar of the age in which he lives, it is _equally_ determined that he shall begin with the rudiments of letters, and diligently prosecute his literary studies. And respecting religious attainments the matter is equally plain; if life or eternal glory be the end predestinated, the previous steps of purity of heart, justification and a new birth unto righteousness, preservation in Christ, and every individual event and circumstance preceding, is included in the decree, as far as there is any _goodness_ in them. As to the _evil_ with which any events or circumstances are blended, that has been already accounted for on another principle. Nothing can be more true or plain, God had predestinated an everlasting righteousness to be brought in by the Lord Jesus Christ. But is it not equally true and plain that the birth of Jesus, and of his virgin mother, the existence of David, the call of Abraham, the preservation of Noah, and the creation of Adam and Eve were predestinated?—Let us therefore guard against separating the end and the means; and what God joins together in his predestinating care and love, let no man put asunder.—We now come

II. To consider some proofs of this doctrine.—That the scriptures, especially those of the New Testament, _appear_, at least, to maintain the doctrine in question, no person of common modesty will deny. Thus, for instance, Rom. viii. 29, 30. “Whom he did foreknow, he also did _predestinate_ to be conformed to the image of his Son.” Again, Eph. i. 4-6. “According as he hath chosen us in him, before the foundation of the world, that we should be holy and without blame before him in love; having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, to the praise of the glory of his grace.” And again, ver. 11. “In whom also we have obtained an inheritance, being _predestinated_ according to the purpose of him who worketh all things after the counsel of his own will.” Believers are said to be “called according to God’s _purpose_;” and certain discriminations are made between man and man, between nation and nation, “that the _purpose_ of God according to election, might stand, not of works but of him who calleth.” “The _election_ hath obtained it.” “So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy.” “Shall the thing formed say to him that formed it, Why hast thou made me thus?”—“I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion.”

These are some of the many passages of holy writ which at least _seem_ to hold this doctrine. But it is of importance to observe, that to establish this very doctrine is the main drift of the apostle Paul’s elaborate argument in a considerable part of his epistle to the Romans. See Rom. ix.-xi.—But more particularly,

1. It is evidently inconsistent with God’s infinite perfection to suppose that he has _no_ purposes, designs, or aims in his operations; or, which is virtually the same thing, to suppose that he decrees or predestinates _nothing_. Wherein would he then differ from blind, unmeaning chance, which hath neither wisdom, power, nor properties? An intelligent spirit without _any_ plan or purpose, is inconceivable; much less is the infinitely perfect Jehovah such a being.

But if he purposes _any thing_, what can be conceived of in this world of higher importance, or more worthy of his predestinating care, than the _salvation_ of his people, that is, of those who are eventually saved? Shall he purpose from eternity to give his Son to appear in the form of a servant, to suffer an ignominious death, and to be head over all things to the church, at an _uncertainty_? Does he bestow his Holy Spirit without knowing, or without intending, who shall be ultimately changed into the divine image from glory to glory, and made meet for the inheritance of the saints in light? Truly, if in time he draws with loving-kindness, it is because he has loved with an everlasting love.

2. What scripture and experience teach of man’s condition as a sinner, utterly excludes every other cause of salvation but God’s predestinating love. From our very birth we are sinful, guilty, and without strength. The carnal mind is enmity against God. The graceless heart is a heart of stone; in spiritual concerns unfeeling and impenetrable. Well may our Lord say to his disciples, Ye have not chosen me, but I have chosen you. If then those who were dead in trespasses and sins have been quickened, if persecutors have been arrested and alarmed, if those who were fully bent on rebellion have been instantly rendered humble, meek, loving and obedient, to what can we rationally ascribe it but to the discriminating and sovereign pleasure of him who worketh all things after the counsel of his own will? If such are not predestinated, how came they to be called, converted, and regenerated?

Consult the good man’s experience. Will he coolly and deliberately arrogate any thing to himself? Follow him to the throne of grace; what is his language before God? Listen to his most holy, happy, and animated praises in the church. Attend to him in his happiest frames—or, when emerging from the deep waters of affliction—when restored from backslidings—or with faltering speech on the brink of eternity; and you will find him steady to one point; “Behold, God is my salvation.” My recovery from sin and woe is all of grace. Yea, follow him to heaven, when he joins the noble army of martyrs, and the countless myriads of the redeemed from among men, and there he shouts aloud in chorus, “Unto him that loved us, and washed us from our sins in his own blood, and hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen.”—“Thou art worthy, O Lord, to receive glory, and honour, and power; for thou hast created all things, and for thy pleasure they are and were created.” If we search eternally into the origin and cause of our deliverance from sin, and our exaltation to happiness and glory, none can be found but God’s predestinating love.

3. Nothing short of eternal predestination could secure that which is demonstrably the most worthy, the most glorious, the most real _end_ of God in the salvation of man, that is, the praise of the glory of his grace. No _end_ can be compared to this in excellence; it is expressly the end which God has proposed to himself in the salvation of his people; “having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, to the praise of the glory of his grace.” If there be no predestination, how can such an end ever be proposed, and how infallibly secured? Can there be any effect without an adequate cause? Or can the invention of men or angels discover any other cause than predestination?

On any other supposition, how can divine love, grace, and mercy be glorified, _infallibly_ glorified? Is the honour of these glorious and blessed perfections of Jehovah to be suspended on a feeble peradventure? Or is the spiritual temple constructed of some materials which come by chance, or approach of themselves, while others are brought forth by a divine hand out of the quarry of nature, and placed on the living foundation? Is the glory of the Creator to depend upon the precarious will of man? The supposition is too absurd to admit a thought.—Again,

4. Predestination to life is essentially necessary to secure the _full end_ of the _death of Christ_ and the efficacy of divine influence. What though he laid down his life for his sheep, if after all he do not bring them into his fold? For him to lay down his life a _ransom_ for many, and then leave it to _them_ whether they should come for life, and all the benefits of his death, righteousness and grace, is to suppose them possessed of more power than Adam had before the fall. For the power he needed was only that which might keep him from falling; but the power which fallen man requires is that by which he may rise from his fallen state, and enter into the favour of God, into union with Christ, into spiritual sensibility and life, into wisdom, righteousness and holiness, and into eternal glory. Now what can be adequate to this but omnipotent power helping our infirmities?

If it be said, Though we cannot of ourselves do this, may we not through Christ and his holy Spirit assisting us? I reply, _assistance_ is of two kinds; it is either affording us proper _means_, such as the holy scriptures, the ministry of the word, ordinances of religion, and precious promises by way of encouragement;—or, it is actually to _influence_ the mind by supernatural agency. If this latter assistance be afforded, the event is secured; for nothing is requisite to secure the volitions, and all the exercises of the will, in faith, repentance, love, hope, and even perseverance therein unto the end, but _this kind_ of influence to a certain degree. But does God impart any gracious influence without _purposing_ to do so? And does he not know what influence is necessary to secure the end? Without predestination to life, what security can there be, that the death of Christ will not prove abortive and unavailing?

The notion that a _sufficient_ degree of grace is given to all, but that a degree _more_ than sufficient is given to the elect; that all the elect are certainly and infallibly saved, but the others left at uncertainty, with a _perhaps_ that some of them may be saved in _addition_ to the elect—this notion is neither founded in revealed truth, nor capable of rational consistency.[241]

Without predestination to life, the influences of the Holy Spirit, which, it is confessed, are given to some, might be given in vain, or without effecting any saving purpose in any one of the human race. Where then could be the wisdom of a dispensation of the Spirit, or of communicating the influence of grace? Does God foresee that some will be so good and pliable as to improve a _common_ favour in such a way and to such a degree as to constitute the difference between them and others that perish? But where is this divinity taught, and by whom is it sanctioned? It is not sanctioned by the patriarchs and prophets, by Christ and his apostles, nor is it contained in the words of inspiration, or even in the tablet of unsophisticated reason.

5. Setting aside this doctrine, or supposing it not true, what room is left for a covenant of grace between the Father, Son, and Spirit? Has not the Father given to the Son a people for whom he should be obedient unto death, for whom he should give his life a ransom, for whom he should rise, live, and reign till all his enemies be subdued, and to whom Christ has engaged to give eternal life? If we reject predestination to life, what meaning is there in his office of _surety_? Is not Jesus a surety for his people? But what is a surety? It is one who undertakes for another. What does Jesus undertake to do? He undertakes not only to become incarnate for them, to obey the law, to endure the contradiction of sinners and cope with the rigid demands of equity, but also to justify many, to give them life, to keep them from every rapacious hand, to purify them by his blood, to save them from sin and hell, and to bring them to the beatific vision of his glory.

In a word, take away this doctrine, and you take away the foundation of God—the foundation of his covenant—the foundation of his temple, the church—the foundation of the saints’ hope and joy. But, blessed be God, his foundation standeth sure, having this seal, The Lord knoweth them that are his. Known unto God are all his ways, and all his people from the beginning. Blind chance and impotent free will shall never be the partners of his throne.

We next come to notice

III. Some objections which may be, and often are, made to this doctrine. And

1. If this doctrine be true, it is urged by some, God would then be an arbitrary and partial being. This objection supposes that God has _no right_ to be so; but on the contrary, nothing appears more worthy of him than to exercise arbitrary power, and to manifest partiality. No such right is vested in man, as to do what he pleases, while he disdains to consult any other will than his own. But whose will beside his own can the infinitely perfect God consult? Who hath known the mind of the Lord, or who hath been his counsellor? Or, who hath first given to him, and it shall be recompensed unto him again? For of him, and through him, and to him are all things; to whom be glory for ever.