OF ELECTION.

THE following sections contain a reply to Dr. Whitby’s exceptions in the third chapter of is Discourse, concerning absolute election, of our arguments for it, taken from some of he more principal passages of Scripture used by us in favor of it, with a particular consideration of Romans 5:19, and the doctrine of he imputation of Adam’s sin, which the doctor, in the fourth chapter of the said discourse, makes to be the foundation of the decree of election. As I have nothing to object to his stating our sense of predestination, or the absolute election of some particular persons to eternal life, I shall immediately attend to what he has to object to the Scriptures, produced in proof of it.

SECTION 1.

But ye are a chosen generation, a royal priest-hood, an holy nation, a peculiar people, that ye should shew forth the praises of him, who hath called you out of darkness into his marvelous light. — Peter 2:9; together with 2 John 1:13; James 2:5; Matthew 20:16, and Matthew 24:22,25,31; Luke 18:7; Romans 11:5.

It is said, “That the election, mentioned in the holy Scriptures, is not that of particular persons, but only of churches and nations; and imports rather their being chosen to the enjoyment of the means of grace, than to a certainty of being saved by those men. For the proof of this, several passages are cited out of the Old Testament, showing what will not be tried by any, and so might have been all spared, that the whole Jewish nation, good and bad, were styled the elect of God: but then, though that whole nation was chosen to external means and privileges, yet there were some particular persons among them who were also chosen to grace itself, and to certain salvation; and, accordingly, in the writings of the Old Testament, mention is made of the election of particular persons, as Moses, Aaron, David, and others, <19A623> Psalm 106:23, and <19A526> Psalm 105:26, and Psalm 89:3,19, and Psalm 4:3. And, also, of some among the Gentiles, distinct from the Jews, Isaiah 43:20, and Isaiah 65:15,29. And, of the latter, even before they were called by grace. It is, moreover, observed, that when the word elect is, in the New Testament, applied to Christians, it plainly doth include as many as were converted to the Christian faith; for, when it is applied to the Jewish converts, it plainly signifies all n that had been converted to the Christian faith.” It is certain, that Christians are such as are converted to the Christian faith, and Jewish converts made be such, and those, who are really converted, are the elect of God; I but then, they are not elected because they are converted, but they are converted because they are elected; and conversion being a sure and certain fruit of election, becomes the evidence of it. Now, to prove this sense of the word, when applied to Jewish converts, 1st. This passage of the apostle Peter is produced, though it rather seems to regard the Gentiles, as appears not only from the place in Isaiah, ( Isaiah 43:20,21.) out of which it is taken, where this chosen people are distinguished from the Jews, the posterity of Jacob and Israel; but, also, from the words following the text, which in time past were not a people, but are now the people of God; which had not; obtained mercy, but now have obtained mercy, being a citation from Hosea 1:23, and applied to the Gentiles by the apostle Paul, in Romans 9:25. However, their election was not of them as a nation, or a church, since they were neither, being strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia. Nor was it barely to means of grace and outward privileges, but both to grace and glory, seeing they are said to be elect, according to the foreknowledge of God the Father, though sanctification of the Spirit, unto obedience, and sprinkling of the blood of Jesus Christ. ( 1 Peter 1:1-5.)

And in consequence of this, were regenerated by the grace of God, and were kept by his power, through faith, unto salvation, and so must be men absolutely designed for eternal happiness. But, to this are excepted, f238 1. That the apostle “exhorts these elect, in 1 Peter 1:14, and 1 Peter 2:10,11, and 4:2,3,15, to avoid offenses which are not incident to men elected to salvation, whilst they continue so to be.” To which I reply, that such, who are elected to salvation, always continue to be so; nor are there any sins, excepting the sin against the Holy Ghost, which God’s elect, before or after conversion, may not be guilty of. And the offenses which the apostle here exhorts them to avoid, are such as are incident to men elected to salvation, as the cases of David, Peter, and others, do abundantly declare. 2. “That he affirms the same thing of the whole church of Babylon, chapter 5:13. Now, it was more than he could know, that all the members of that great church were absolutely elected to salvation.” What church is meant by the church of Babylon, and how great it was, is not easy to know; and it is equally as difficult to say what an ins fired apostle could or could not know. However, without a revelation, though that is no absurdity to suppose, he might affirm of that church in general, that it was elected together with these, as he did affirm, in a judgment of charity, that the churches at Colosse and Thessalonica were the elect of God, though every member of it, in particular, was not elected to salvation, without any prejudice to the doctrine of eternal absolute election, since all the members of this church were under a visible profession of religion, and, no doubt, the far greater part, at least, were true believers in Christ. 3. “That, whereas this epistle is inscribed to the elect, the second epistle, sent to the same persons, beginneth thus: To them who have obtained like precious faith with us; and speaks of some who had forsaken, the right way; and prophesies, that false teachers should make merchandise of some of them.” Be it so, that the elect, and who have obtained like precious faith with the apostles, are the same persons, which must be allowed; their having the same faith with them is a strong evidence of their being men absolutely designed for eternal happiness, and not barely chosen to the means of grace, or external privileges; yet, it is not true that the apostle speaks of any of the elect he writes to, that they had forsaken the rigid way, but of some other persons who are distinguished from them; and, though he prophesies that false teachers should make merchandise of some of them, hi s meaning is, that they should be able to draw their money out of their pockets, not that they should destroy the grace of God in their hearts. 4. That “these words are plainly taken from Isaiah 43:20,21. Now, though the whole Jewish nation are styled God’s chosen generation, and peculiar people, it is as sure, that they were not all elected to salvation; we then may reasonably conclude, that the same words applied by St. Peter to all these Christian churches, do not imply that all their particular members were elected to salvation, but only, that they were all members of the church of Christ.” I answer, that the apostle takes these words out of Isaiah 43:20,21, or at least, refers to that place, will be allowed; but then the words of that prophecy do not regard the whole Jewish nation, who though styled, yet not there, God’s chosen on and people, but a set of persons the Gentiles, whom God had chosen, for himself, to show forth his praise; who are distinguished from the Jews, the posterity of Jacob and Israel; opposed to them, verse 22, But thou hast not called upon me, O Jacob; but thou hast been weary of me, O Israel. Besides, these words are not applied to several Christian churches; for the apostle did not write to churches, as such, but to strangers scattered about the world, whether Jews or Gentiles; though, upon the consideration of their being church members, he night, in a judgment of charity, pronounce them elect. And whereas it is owned, that the words imply that they were members of the church of Christ; which, if understood of the general assembly, and church of the first-born, whose names are written in heaven, is the same as to be elected to salvation. For, to be a member of this church, and to be an elect person, one absolutely designed for happiness, is the same thing and that these persons were such is evident, from their being called out of darkness into marvelous light. 2ndly Another instance of the word deer, when applied to Jewish converts, signifying .such as are converted to the Christian faith, is in 2 John 1:13, where we read of the elect lady, and her elect sister, that is, says our author, the Christian lady and sister. That these were Christian ladies is certain, but that they were Jewish converts to the Christian faith is not so certain. However, it is most certain that these are no instances of the election of nations or churches, but of particular persons, whom the apostle, in a judgment of charity, and from a thorough persuasion of their having received the grace of God, might address under this title and character; though I rather think it is here used as a term of civil honor and respect, than in a religious sense, and so has no concern in this controversy. 3rdly When St. James says, God has chosen the poor of this world, rich in faith, and heirs of the kingdom, it: is said, His meaning is, that they were called out of the world to the profession of the faith, which, if they lived according to it, world make them heirs of his heavenly kingdom.

Now, though the apostle James wrote to the twelve tribes, and so chiefly designs Jewish converts, yet he neither writes to them as a nation, or as a church, seeing they were scattered abroad. Nor can these words be applied to them, or any other, under either of these considerations; since all the individuals of a nation, and all the members of churches, are not the poor of this world, but are to be understood of some particular persons, in such circumstances, on whom God, in consequence of their eternal election, bestows the precious grace of faith, which receives the blessing of free justification, by the righteousness of Christ, when they openly become the heirs of glory; for, being justified by his grace, they are made heirs according to the hope of eternal life. ( Titus 3:7.)

This, and this only, and not a profess on of the faith, no, nor a life according to it makes them heirs of the heavenly kingdom. 4thly. “When Christ saith, ( Matthew 20:16.) many are called, but few chosen, it is said these parables plainly relate to the Jews; and the import of them is, that though many of them were called by Christ and his apostles to faith in him, yet few did or would accept of him as their Savior, or embrace the faith of Christ; so that here the elect and the believers of the Christian faith are the same persons;” But, though these words may primarily relate to the Jews, yet they are also of the Gentiles to this day, and the plain import of them is, that many of them are externally called, by the preaching of the Gospel, but few are, or appear to be, chosen unto eternal life. Were embracing the faith of Christ, and accepting of him as a Savior, intended by the words, it should rather have been said, many are called but few choose, that is, Christ and salvation by him, as Mary is said ( Luke 10:42.) to choose that good part which shall not be taken away; and not as it is, many are called, but few chosen; which does not express any act of man’s, such as accepting Christ, and embracing the faith of him, but God’s act, to whom alone, and not man, election is always ascribed in scripture; and, therefore, the elect are called God’s elect, and his own elect.

Besides, though election sometimes intends effectual vocation, yet never when calling and election are mentioned together in the same verse, for then they are to be distinguished one from another. Moreover, were true believers here meant, this would not militate against eternal election, since, their, being believers is an evidence of it; and, after all, the few chosen must design particular persons, and not either nations or churches, no, nor mere nominal believers of the Christian faith. 5thly. “When he (Christ) says, ( Matthew 24:22.) that for the elects sake those days shall be shortened, it is said, he styles the faithful, left in the midst of the unbelieving Jews, the elect.

So that believers are intended: be it so; then not whole nations, or churches, or communities, are designed, but particular persons; though they seem rather to be such who were unconverted, to be the people among the Jews whom God had foreknown, who were a remnant according to the election of grace, and therefore should obtain, whilst the rest were blinded; for whose sake, the days of affliction and trouble in the Jewish nation should be shortened, or there should be some respite given, that so there might be art opportunity of preaching the Gospel, which should become the power of God unto salvation to his chosen people; just as, on the other hand, the day of Christ’s second coming is deferred until all the elect are gathered in, God being unwilling that any one of them should perish, but that they should all come to repentance. 6thly. “When he (Christ) adds, verse 24, that the false christs and false prophets should do as much as in them lay, by signs, and wonders, to deceive the elect; it is said, There also are we to understand the persevering Christians.” I reply, that such who are converted or are true believers are, and will be persevering Christians, and such are certainly the elect of God; but then the reason why they are elected is not because they are converted, or are true believers, or are persevering Christians; but, on the contrary, the reason why they are converted, become true believers, and so persevering Christians, is, be. cause they are elected; conversion, faith, and perseverance, being not causes and conditions, but fruits and effects of election. 7thly. “When he saith, verse 31, that God (it should be the Son of Man) shall send his angels to gather his elect front the four winds, it is said, the meaning may be, either that he would send his angels to warn the Christians in all the quarters of Judea, to gather together from the unbelieving Jews, that they might be preserved from ruin; or, that he would send his messengers with the Gospel, to gather together as many as did, or would believe, from among the nations of the earth.” But the first of these cannot be the meaning of the words; these elect cannot be the Christians in Judea; since they were to be gathered, not from all the quarters of Judea, but from the four winds, from one end of the heaven to the other; and if any from among the nations of the earth, or Gentiles, are in tended by the elect, who, after the destruction of Jerusalem, were to be gathered by Christ’s ministers, his angels to himself, with the sound of the Gospel trumpet, God having resolved to take out of them a people of his name, ( Acts 15:14) when the Jews were rejected and cut off; yet these are not such as did believe the Gospel, or would of themselves believe it, but uncoverted persons who were destitute of faith, on whom God, of his free grace, would bestow it ,as a fruit of his electing love: or else, all the chosen vessels of mercy are meant by the elect, even the dead in Christ, who shall rise first, when the Lord descends from heaven with a shout, with the voice of the archangel, and with the trumpet of God, ( 1 Thessalonians 4:16) even all those who will be gathered together, and placed at his right hand; to whom he will say, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world; ( Matthew 25:34) a character aptly descriptive of persons absolutely chosen to eternal salvation. 8thly. “The elect, in Luke 18:7, are said, to be the whole body of true believers; and it is suggested, that die faith of many of these should fail.” Be it so, that the whole body of true believers are intended, this no ways prejudices the doctrine of eternal election; since they are styled elect, not from their faith, but from God’s choice of them to everlasting life; whence they are called his own elect. Nor does the inquiry in ver. 8, show that the faith of many, or any of these elect, should fail at the coming of the Son of Man; for though, when he comes, the doctrine of faith will be greatly departed from, ,and the grace of faith Will be very rare, and at a low ebb, yet Christ prays for the faith of all his elect, as he did for Peter’s, that it fail not. 9thly. It is observed, that “the election according to grace, mentioned Romans 11:5, doth, in like manner, signify the whole, body of the Jewish converts, even all that did embrace the Christian faith. A great number of these turned afterwards apostates, and renounced the Christian faith; and St. Paul was afraid that some of these elect would afterwards draw back unto perdition. From all which, it is extremely evident, that the apostle neither did, nor could speak of this remnant according to the election of grace, as persons absolutely elected to salvation.” I answer, that though the Jewish converts, such as were true believers, were the remnant in being at that time, according to the election of grace, before the world began; yet all that bore the name of converts, or externally embraced the Christian faith, were not of that number: nor did any of the remnant turn apostates, renounce the Christian faith, and so come short of heaven; otherwise, how could it be said, the election hath obtained it? nor was the apostle Paul afraid that any of these elect: should draw back to perdition; but affirms the reverse, we are not of them that draw back to perdition ( Hebrews 10:39) nor do any of the passages, cited from the epistle to the Hebrews, suppose that any of these elect might, or did apostatize, or draw back unto perdition; as has been made to appear in the former part of this work.

SECTION 2.

And not only this, but where Rebecca also had conceived by one, even by our father Isaac, (for the children being not yet born, neither having done any good or evil, that the purpose of God, according to election, might stand, not of works, but of him that calleth) it was said unto her, The elder shall serve the younger; as it is written, Jacob have I loved, but Esau have I hated. — Romans 9:10-13. With Romans 8:33.

The design of the apostle, in this chapter, is to show, that though the Israelites in general were a chosen people, had peculiar privileges, to whom the promises were made; yet, the word of God was not made void, or took no effect; notwithstanding few of them believed in Christ, the greater part were rejected of God, and the Gentiles shared the blessings of the new covenant; seeing there were then, as there always had been, two sorts among them; the one were children of the flesh, the natural descendants of Abraham only; the other also children of the promise, who were counted for the spiritual seed. To the latter of which the promises were always made good; and these always shared, as they then did, the spiritual blessings of grace; wherefore, the word of God had its designed accomplishment. And, lest this should seem any new, or strange thing, the apostle instances in the immediate offspring of Abraham, Isaac, and Ishmael; the one was born after the Spirit, the other after the flesh; the one was the son of the free, the other of the bond-woman; the one continued in the house, the other was cast out. And to prevent any objection that might be taken from Ishmael’s being born, not of the lawful wife, but of the bond-woman, as being the reason of his rejection, the apostle proceeds, to mention the case of Jacob and Esau, who not only had the same father, but the same mother, Isaac’s lawful wife; these were conceived at once, were in the womb together, were twins; and if any had the preference, Esau by birth had it, being born first; and a yet a difference was made between these two by God himself; who said to the mother of them, The elder shall serve the younger; which is interpreted of God’s loving the one, and hating the other; and this was notified to her, in consequence of an eternal purpose, before the children were born, and when they had done neither good nor evil; so that it could not be said, that Jacob was loved for his good works, nor Esau hated for his evil ones; wherefore the purpose of God, respecting the election of Jacob, fully appears to depend not of works, but of the grace of him that calleth. From all this we conclude, that the predestination of men, either to life or death, is personal: that the objects of either branch of predestination are alike, or are considered in the same situation or condition, whether, in the pure, or corrupt mass, or in both; that God was not influenced or moved, in the election of the one, by their good works, or in the rejection of the other, by their bad ones; that God’s decree of election stands firm and immoveable, not upon the feet of works, but of the grace of God; and, that love and hatred are the real springs and source of predestination in its respective branches. But the grand exception to this instance and example of personal election and rejection, is, that these words do not “respect the persons of Jacob and Esau, but their whole nation and posterity; and this is said to be plain,” f246 1. From the words of God to Rebecca, Two nations are in thy womb, and two manner of people shall be separated from thy bowels; and the one people shall be stronger than the other people, and the elder shall serve the younger. To which I reply, that this oracle primarily respects the persons of Jacob and Esau as the roots of their respective offspring; and only, secondarily, their posterity, as branches that should sprout from them; it properly regards their persons, and only in an improper, figurative, and metonymical sense, their seed; for, in no other sense could two nations, or two manner of people, be in Rebecca’s womb, than as there were two persons there, who would be the authors of two nations and people; and, admitting that their respective posterities are in ever so strict and close a sense intended, this can never be understood to the exclusion of their persons; any more than they can be thought to be personally excluded from any concern in the loss or enjoyment of the birthright and blessing; for, were the posterity of Esau only deprived of the birthright and blessing?

Was not he himself personally supplanted with respect to both? Did the posterity of Jacob only enjoy the birthright and the blessing? Did not Jacob himself, in his own person, purchase the birthright, and receive the blessing? 2. This is said to be plain, “from this observation, that, as to the persons of Jacob and Esau, this was never true, that the elder did serve the younger; but only, as to their posterity, when the Edomites became tributaries to David, 2 Samuel 8:14.” But this observation supposes that this is to be understood of outward temporal servitude; and, indeed, in this sense, it was never true of their persons; so far from being so, that Jacob, as soon as he had got the birthright and the blessing, was obliged to flee from Esau; and when, after many years, he returned, he sends messengers to his brother, in a very submissive manner, charging them, saying, Thus shall ye say to my lord Esau, thus etc. And, when he found that his brother was coming to meet him, it threw him into a panic fear, lest he should smite him, and the mother with the children; he prepares presents for him; and when he came to him, bowed himself to the ground seven times, and so his wives and children all bowed to him; and the language in which he addressed him, while they conversed together, was that of my lord. ( Genesis 27:43; 32:3, 4, 11, 13; 33:5-8, 13-15.) Now it is not credible, that if this oracle is to be understood of temporal servitude, that it should have no appearance, nor the least shadow of an accomplishment, in their persons, supposing it was to have a greater in their posterity; and, indeed, the completion of it in this sense, in their posterity, is not so exceeding evident. It is certain, that there was a long train of dukes and kings in Esau’s posterity before there was any king in Israel. ( Genesis 36:31) They were in lordly grandeur and splendor, when the children of Israel were oppressed with hard bondage in Egypt. The single instance referred to, when the Edomites became tributaries to David, was near a thousand years after the giving out of this oracle: and this servitude did not continue long; for, in Joram’s time, they revolted, ( 2 Kings 8:22.) and so continued; and it is plain, that, at the time of the Babylonish captivity, the children of Edom were prosperous and triumphant; who said, ( <19D707> Psalm 137:7) concerning Jerusalem, Raze it, raze it, even to the foundation thereof. This servitude, therefore is to be understood in a spiritual sense of Esau’s exclusion from the favor of God, and the blessings of grace: for these two phrases, The elder shall serve the younger, and Jacob have I loved, but Esau have I hated, are of the same signification: the one is explanative of the other. When Jacob got the birth-right, and received the blessing, this oracle began to have a visible accomplishment, Esau then appeared not to be the son and heir of promise, who was to abide in the house; and therefore departs, and pitches his dwelling elsewhere; all which showed he had no interest in spiritual adoption – no right to the blessings of the covenant of grace – nor was he an heir of heaven; these belonged to Jacob. Esau was a servant of sin, under the dominion of it, and in bondage to it; whilst Jacob was the Lord’s freeman, and, as a prince, had power with God, and with men, and prevailed. Esau was serviceable to Jacob, even in spiritual things, as reprobates are to the elect; for all things are for their sake, and all things work together for their good. Jacob’s being obliged to flee from his brother, was for his good; by this providence, he got him a suitable wife, and large substance. His brother’s meeting him on his return, which gave him so much pain and uneasiness, issued in his spiritual good; this sent him to the throne of grace, to humble himself before God, acknowledge his mercies and dependence on him, to implore his help, and plead his promises. And thus the oracle was verified in the persons of Jacob and Esau. 3. It is urged, that “what is here offered, as a proof or confirmation of this, is cited from the prophet Malachi, who prophesied long after Jacob and Esau were personally dead, and speaks expressly of the nation of the Edomites.” It is very true, that Malachi prophesied long after Jacob and Esau were dead personally; and it is as true, that what God there says by Malachi so long after they were dead, is only an explanation of what he had said to Rebecca before they were born; as appears from the apostle’s citing both passages as of like import, and the one as interpreting the other. It is plain that the Lord, in the prophecy of Malachi directs the murmuring Jews to the personal regard he had to Jacob and Esau; and which had continued in numberless instances to their respective posterities, in order to stop their mouths, and reprove their ingratitude: and though he speaks of the nation of the Edomites, and also to the posterity of Israel, yet it is evident that he has a respect to the persons of Jacob and Esau, from whence they sprung, when he says, was not Esau Jacob’s brother? Now, though an Edomite may be said to be brother to an Israelite, yet Esau is never said, nor can he, with any propriety, be said to be the brother of Jacob’s posterity. 4. That the persons, and not the posterity of Jacob and Esau, are here designed, is evident from the personal account that is given of them; for whatever may be said for their taking their rise from one common father, Isaac, or for their being chosen or rejected as nations before they were born, or had done good or evil; yet it cannot be said with any propriety at all, that Rebecca conceived their respective posterities by one, even by our father Isaac. Moreover, the Scriptural account of these two accords with a personal rejection of the one, and an election of the other. Esau is represented as a profane person ; yea, is expressly ( Hebrews 12:17.) said to be apedokimasqh, rejected, that is, from inheriting the blessing.

Jacob, on the other hand, is spoken of as a plain and upright man; one interested in the covenant of grace, and a chosen vessel of salvation.

Besides, this sense of the words only agrees with the scope and design of the apostle, which is to prove, that all were not Israel which were of Israel, and that all the natural seed of Abraham were not the children of God: this he could not better exemplify, than in the persons of Jacob and Esau; for to have instanced in the posterity of Esau, would have been foreign to his purpose. Add to all this, that the apostle continues his discourse, in the following verses, upon the subject of personal election and rejection; he observes, verse 15, 18, that God will have mercy on whom he will have mercy, and whom he will, he hardeneth; which respects persons, and not nations; and instances in Pharaoh, which surely cannot be understood of the posterity, but of the person of Pharaoh; and in ver. 22, 23, speaks of vessels of wrath fitted to destruction, and of vessels of mercy afore prepared for glory; which design, neither nations, nor churches, nor Jewish converts only, but particular persons among Jews and Gentiles; which latter appear to be the people and beloved of God, and vessels of mercy, by their being called by grace. Hence, 5. It does not clearly follow, as is said, that the apostle cannot here discourse of any personal election to eternal life, or of any personal love or hatred with respect to eternal interests; since he manifestly speaks of the persons, and not the posterity of Jacob and Esau: and did he, it would not follow, as is suggested, that according to this opinion, the whole nation of Israel must be elected to eternal lifts, and the whole posterity of Esau he the objects of God’s hatred and reprobation; since the people of Israel in general might be said to be loved and chosen of God, the far greater part of them being so, the line of election running among them as it did for many hundreds of years; and yet some of them be instances of God’s displeasure and hatred: and on the other hand, the posterity of Esau in general might be said to be rejected, the far greater part being so, the line of rejection running among them as it did for many hundreds of years; and yet some of them, as Job and his friends, be chosen vessels of mercy. Nor, 6. “Is it certain, That the apostle here only speaks of the election of one seed and nation before another, to be accounted and treated by him as the seed of Abraham, or owned for his peculiar people. For nothing is more certain than that the apostle here speaks of the election of some of the same seed, and of the same nation, before others, who were to be accounted and treated as the spiritual seed of Abraham; and owned for God’s peculiar, special people, before others who were, equally with them, the natural seed of Abraham. 7. The last instance of the sense of the word elect, when applied to Jewish converts, is in Romans 8:33, Who shall lay any thing to the charge of God’s elect? And, “here again it is said, that the elect and true believers are the same.” I see no reason why the elect here should be confined to Jewish converts; for though the apostle speaks of himself and others, he is writing to the Romans. And be it so, that the elect design true believers, it is plain they were such who were predestinated before they were called; and so were the elect of God antecedent to their being true believers, and therefore are not denominated God’s elect from their being so; and besides, they were such as were chosen not barely to external means of grace, and outward privileges, but to grace here and glory hereafter, verse 30, and so were not whole nations, or churches, or communities, but particular persons.

SECTION 3.

Put on therefore (as the elect of God, holy am beloved) bowels of mercies, etc. — Colossians 3:12. Together with 1 Thessalonians 1:4, 2 Thessalonians 2:13, Timothy 2:10, <560101>Titus 1:1.

Our author goes on to observe, “that suitable to this notion of the word election, where it respects the Jewish nation, or the Jewish converts, is the import of it in these epistles, where whole nations, communities, or churches, are styled the elect;” that is, that it means converts to the Christian faith, or true believers. But surely, whole nations are never styled the elect in such a sense; and, indeed, this author does not attempt to propose one instance of it, and only takes notice of churches or communities. And, 1. Observes, that “all the faithful brethren in Colosse, are styled ( Colossians 3:12.) the elect of God;” and the same apostle saith to the whole church of Thessalonica, Knowing your election of God; ( 1 Thessalonians 1:4.) and in his second epistle, he saith, We ought to give thanks for you, that God hath elected you from the beginning to salvation” ( 2 Thessalonians 2:18.)

All which he might say without a special revelation, in a judgment of charity; for, though every individual member of these churches were not chosen to salvation, yet, inasmuch as they were all under a visible profession of religion, and the major part of them were truly believers, he might write to them as such: nor do the cautions, exhortation, care and fear, expressed by him, militate against this their character; since these might be all designed, and be made use of for their perseverance as such in grace unto glory. 2. Another instance is in 2 Timothy 2:10, where the apostle says, I endure all things for the elect’s sake; And we are told that “if we compare this with a parallel place in Colossians 1:24,25, we shall find the elect to be no other than the whole church of Christ, of which he was a minister.” But by comparing this text with that in Colossians, it appears that the church of which the apostle was a minister, is no other than the body of Christ; and intends the general assembly and church of the first-born which are written in heaven, ( Hebrews 12:28.) and not any particular society, or community of men, under a profession of Christianity; for of such a particular church the apostle was no minister.

Nor would this have been agreeable to his character as an apostle, who was not fixed with any particular church, but had the care of all the churches upon him. Besides, the elect here were such who were not yet called by grace, for whose sake the apostle endured, and was willing to endure, reproach and persecution, in preaching the Gospel; that they also , as well as such as were already converted, might obtain that salvation which is in Christ Jesus with eternal glory. 3. The apostle in Titus 1:1, styles himself an apostle according to the faith of God’s elect; which is interpreted of the faith of Christians in general. But this interpretation will not hold good of nominal, only of real Christians, who become so because they are God’s elect, to whom true saving faith in Christ is peculiar; for all men have not faith ; to the elect only is it given, whilst others believe not in him, because they are not of his sheep.

SECTION 4.

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. — Ephesians 1:4.

These words are, indeed, a strong proof of the doctrine of an eternal, personal, and unconditional election of men to grace and glory; yet the whole strength of the doctrine is not placed in them, as is suggested: f255 we have other strengthening proofs of the proof of it; though we readily own this to be a very considerable one. This passage of Scripture proves, that the choice of men to holiness and happiness, is an eternal act of God the Father, or what passed before the world began; since it is expressly said, that he hath chosen us in him, that is, in Christ, as the head of the elect, before the foundation of the world; and not as the author f256 attended to, either through inadvertency, or with design, cites the words, from the foundation of the world. For the phrase is not apo katabolhv kosmou , as in Revelation 8:8, but pro katabolhv kosmou, and is expressive of the eternity of it, agreeable to other scriptures; as Timothy 1:9, 2 Thessalonians 2:13, compared with Proverbs 8:29, 93. It also proves, that this choice is of particular persons, he hath chosen us, and not of nations, or churches; seeing the apostle is not writing to, nor speaking of a nation: nor is it very evident that he is writing to a church; for he expresses himself with much caution and distinction, when he inscribes his epistle to the saints which are at Ephesus, and to the faithful in Christ Jesus. And it is still less evident, that he is speaking of these same persons, or of them as a church; yea, it is manifest, that he is speaking of himself and others, as partakers of the several blessings of grace mentioned in the context; who first trusted in Christ, and were not members of this particular church. These are distinctly spoken of from verse 3, to verse inclusive; and then the apostle addresses himself to the Ephesians in verse 13, and says in whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation . Besides, admitting that these words are spoken of the saints and faithful at Ephesus and of them as a church; they are not said to be chosen as a church, or chosen to be one, but that they should be holy, and without blame; who might be called by the apostle chosen in Christ, or the elect of God, as the churches of Colosse and Thessalonica are from their visible profession of religion, and from the majority among them of such as were truly so. Wherefore these words still continue a proof of personal election. Add to this, the phrase of being chosen in Christ, is sometimes used of a single person, as in Romans 16:13. Once more, this text proves that this eternal election of particular persons to salvation is absolute, unconditional, and irrespective of faith, holiness, good works, and perseverance, as the moving causes or conditions of it; all which are the fruits and effects of electing grace, but not causes and. conditions of it; since these are said to be chosen, not because they were holy, but that they should be so. And supposing that the apostle, is here speaking of the saints and faithful in Christ, they are not said to be chosen, as such, or because they were such: nor does it follow that they were so antecedent to their election, because they were so when the apostle wrote this epistle, any more than they were so antecedent to their redemption and effectual vocation; since these same persons are said to have redemption in Christ, and the mystery of God’s will made known unto them; which would imply this contradiction, that they were saints before they were called with an holy calling, and faithful before they were believers. And whereas it is said, that these persons “were not all infallibly predestinated to salvation, but only to the adoption of children,” verse 5. It may be replied that if they were infallibly predestinated to the adoption of children, which adoption does not so much design the blessing itself prepared in divine predestination, or the grace received in effectual vocation, as he inheritance to which the saints are adopted, even the heavenly glory, see Romans 8:23, then they were infallibly predestinated to salvation; and what short of salvation can be meant by being holy, and without blame before him in love? But that these words are spoken of such as were chosen out of the world to be God’s church and people, and not of persons, infallibly predestinated to salvation, is thought to be exceeding evident. f259 1. “From the exhortations and cautions given to these persons in this very epistle; such as in Ephesians 4:17, and Ephesians 5:6, and Ephesians 6:13. All which are inconsistent with the character of the elect, that is, of persons infallibly predestinated to salvation.” I reply, That the exhortations not to walk as other Gentiles, and to take to themselves the whole armor of God, though the former seems rather a testimonial of their pious walk than an exhortation to it; these, I say, are so far from being inconsistent with their character as elect, that nothing could be more pertinent to them who were chosen to be holy, and which were designed, and doubtless were blessed, as means of their perseverance in grace and holiness. And as for the caution given them, that no man deceive them into the commission of sins there mentioned, with this very good reason, for because of these things cometh the wrath of God upon the children of disobedience; nothing could be more proper to give them a just idea of the evil nature of sin, and the resentment of it by God, in order to their avoiding it; and yet no ways prejudice their absolute and infallible election to salvation, nor their faith and hope in it; seeing the wrath of God cometh not upon them, but upon the children of disobedience. 2. “From the apostle’s prediction, Acts 20:29,39.” But though the apostle prophesies, that after his departure either from them, or out of the world, grievous wolves should enter among them, and of themselves men should arise speaking perverse things ; yet not that any of them who were chosen in Christ before the foundation of the world, be such or act in this manner. For these words, as has been already shown, are not spoken of the members of the church at Ephesus; and were they spoken of them, the apostle in his prediction could never design any of the saints and faithful in Christ Jesus, who then constituted the church at Ephesus, but others that should creep in, and rise up among them in some time to come. 3. “From his advertisement to Timothy, in 2 Timothy 1:15, and Timothy 2:18, and 2 Timothy 4:3,4; 1 Timothy 1:19, and Timothy 5:15, and 1 Timothy 6:21, that some had or should turn away; all which is inconsistent with the character of the elect.” I reply that some of these passages do not seem to have any immediate relation to the members of the church at Ephesus, nor any of them to them who were chosen in Christ before the foundation of the world; some of them speak not of men’s turning from the faith, but from the apostle slighting and neglecting him when he was in necessity; and others not of what was then done, but what should be hereafter; and though some then present instances of apostacy are mentioned, yet it is also affirmed, that nevertheless the foundation of God standeth sure, having this seal, the Lord knoweth them that are his. So that these instances carry in them nothing inconsistent with the character of the elect, that is, of persons infallibly predestinated to salvation, nor prove what they are produced for.

SECTION 5.

And we know that all things work together for good to them that love God, to them who are the called, kata proqesin , according to his purpose; for whom proegnw , he did foreknow, he also prowrise , did predestinate. — Romans 8:28,29.

These three words prognosiv, the foreknowledge, proqesiv, the purpose, and prowrismov, the foreappointment God, are used in the New Testament to express the doctrine of election; which show that the predestination of men to eternal life, according to the foreknowledge and purpose of God, is a special, unchangeable, and eternal act of his grace.

Though, 1. It is affirmed, “that none of them relate to particular or individual persons (save only when they are used of our blessed Lord and his sufferings for us), but only to churches and nations in the general.” But surely they do not relate to churches and nations in the general, in the text before us; for then it would unavoidably follow, that whole churches and nations in general are conformed to the image of Christ, justified and glorified, seeing these things are said of those whom God foreknows and predestinates; nor do the instances alleged prove the assertion; not Ephesians 1:5,11, where the apostle speaks of some whom God had proorisav , predestinated to the adoption of sons, and who were proorisqentev kata proqesin, predestinated according to the purpose of God, which passages regard not nations or churches, but particular persons, as has been shown under the foregoing section; nor 1 Peter 1:2, where some are said to be elect, not kata proqesin, according to the purpose, as Dr. Whitby very wrongly cites the words, kata prognwsin, according to the foreknowledge of God the Father, which intend particular persons, and not nations or churches; for not to such does the apostle write, but to strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia; nor Romans 9:11, where the h kat ekloghn tou qeou proqesiv , purpose of God according to election, concerns not the posterity of Jacob and Esau, but the single person of Jacob only, as has been made to appear in a preceding section. 2. It is said, “that this foreknowledge, purpose, or appointment, is only that of calling men to the knowledge of salvation by Christ Jesus.” But, if by calling men to the knowledge of salvation by Christ Jesus is only meant, as it seems to be by what follows, a bare external call by the ministry of the gospel; it must be denied that foreknowledge, purpose, and appointment, only regard this; seeing many are called according to the purpose of God, with an holy calling, such an one as is powerful, and effectual to their real sanctification, and which is secured to them by God’s foreknowledge, purpose, and appointment, though it is something distinct from them, being an act of God’s grace in time, whereas the other respects his knowledge and will from all eternity. 3. It is farther said, that “this calling is by God designed epi touto , that they who are thus called might obtain salvation through sanctification of the Spirit and belief of the truth; all Christians being chosen to this end, that they might be holy, and unblameable before God in love. But hence it cannot reasonably be argued, that this election is no larger than the holiness designed to be produced by it.” I reply, that effectual calling by the grace of God, which is the calling according to purpose the Scriptures speak of, is not only designed by God, that such who are thus called might obtain salvation, but is really and infallibly succeeded to such an end; though it would be more proper, and more agreeable to the Scriptures to say, that such obtain salvation by Jesus Christ, being chosen to it through sanctification of the Spirit and belief of the truth; which holiness is not only designed to be produced in consequence of electing grace, but is really produced. Nor is this election larger, nor it does not extend to more persons than holiness; just as many persons are made holy in time as were chosen to be so from eternity: holiness is a certain fruit and effect of election. The instances of God’s general goodness, the mission of the Baptist, and the outward ministry of the gospel of grace, not always having a good effect, upon men, are not to be put upon a level with the purposes and counsel of God, which shall certainly stand; for he will always do his pleasure. As to the end of the Messiah’s coming, to save his people from their sins,, that ought not. to have been mentioned with the former instances; since that is fully answered, and has had its sure effect and accomplishment. 4. It is observed, that “as men were appointed to be called from the beginning, and the gospel is that hn prowrisen , which God had foreappointed to be preached to them for that end, 1 Corinthians 2:7; so by virtue of this purpose and fore-appointment men were in time called by the gospel to faith in Christ, where they are said to be called according to purpose, Romans 8:28, 2 Timothy 1:9. And the purpose of sending Christ to die for the remission of sins, being the ground of this calling, he is said to be given up to death, according to the foreknowledge of God and his foreappointed counsel, Acts 2:23. And they who slew him are said to have done only what his counsel had foreappointed to be done, Acts 4:28.” Which observations are very just; but are so far from militating against the doctrine of absolute election, that they establish it; since, according to them, not only the end but the means, the death of Christ, the preaching of the gospel, and calling men by it, are appointed and fixed, which infallibly succeed to bring about the end, eternal salvation.

SECTION 6.

All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out. — John 6:37.

These words contain three of the most glorious truths of the Gospel, namely, the doctrines of particular election, efficacious grace in conversion, and the final perseverance of the saints. 1st. The doctrine of particular election. The all, pan, design not the apostles only, who were given to Christ as such; for these did not all, in a spiritual manner, come to him, and believe in him, one of them was a devil; much less every individual of mankind. These are in some sense given to Christ, to subserve some ends of his mediatorial kingdom, and are subject to his power and control; yet do not come to him, believe in him, ( Thessalonians 3:8.) all men have not faith; but the whole body of the elect, who, when they were chosen by God the Father, were given, and put into the hands of Christ, and therefore are said to be chosen in him: ( Ephesians 1:4.) he was chosen as head, and they as members of him.

God made a covenant with him, as the head of the election of grace; in which he gave his chosen people to him as his seed, his spouse, his sheep, his portion and inheritance, and to be saved by him with an everlasting salvation. This was done before time; otherwise how could these persons be blessed with all spiritual blessings, and have grace given to them in Christ, before the world began; if their persons had not also been given to Christ, and secured in him? And though Christ here expresses this act of his Father’s in the present tense, all that the Father didwsi, giveth me, perhaps to express the continuance and unchangeableness of it; yet he expresses it in verse 39, in the past tense, all that dedwle, he hath given me, and respects an act of God, antecedent to coming to Christ, and believing in him; which is the faith of God’s elect, the fruit and effect of electing love; for as many as were ordained unto eternal life believed. ( Acts 13:48.)

Now to this sense of the words the following things are objected. 1. “That to be given of the Father, cannot signify to be absolutely chosen by God to eternal life; for then the Jews could not be reasonably accused for not coming to Christ, or not believing on him; much less could it be imputed to them as their great crime, that they would not come to him, or believe in him; since upon this supposition none could come but whom God had chosen.” I answer, There is a difference between coming to Christ, and believing on him as the Messiah, or giving a bare assent to him as such, and coming to him as a Savior, or believing in him for life and salvation. The Jews might be reasonably accused for not believing on him as the Messiah, whom the Father had sent; since they had such a demonstration of his being so from his character, miracles, and doctrines; though none but those among them, whom the Father had given to Christ, could believe in him to the saving of their souls. And even not coming to Christ, and believing in him, in this spiritual manner, when he is revealed in the external ministry of the word, as God’s way of salvation, is criminal and blameworthy, notwithstanding men’s want of both will and power; since this does not arise from any decree of God, but from the corruption of nature through sin: and this being blameworthy, what follo