Part 3

1. The first class of passages that we will now examine, which are 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.