Chapter XXVIII: Part 28

2. We shall proceed to consider how _election_ is taken in the New Testament, in opposition to those who suppose that it is there used only to signify God’s bringing persons to be members of the Christian church, as being instructed in the doctrines relating thereunto by the apostles:[188] The principal ground of this opinion is, because sometimes whole churches are said to be elected, as the apostle speaks of the church at Babylon, as elected together with them, to whom he directs his epistle, 1 Pet. i. 2. compared with chap. v. 13. by which it is supposed that nothing is intended, but that they were both of them Christian churches. If this be the sense of every scripture in the New Testament, that treats of election, then we must not pretend that the doctrine we are maintaining is founded on it: But on the other hand, we think we have reason to conclude, that when we meet with the word in the New Testament, it is to be understood, in most places, for God’s eternal purpose relating to the salvation of his people. I will not pretend to prove an universal negative, _viz._ that it is never taken otherwise, but shall refer to some scriptures, in which it is plainly understood so, and endeavour to defend this sense thereof.

The first scripture that we shall refer to, is in Eph. i. 4. _He hath chosen us in him before the foundation of the world, that we should be holy, and without blame before him in love_; and, in ver. 5. he speaks of their being _predestinated to the adoption of children by Jesus Christ_; that this respects not the external dispensation of God’s providence, in constituting them a Christian church, or giving them the knowledge of those doctrines, on which it was founded; but their being chosen to salvation and grace, as the means thereof, according to God’s eternal purpose, will very evidently appear from the context, if we consider that they who are thus chosen, are called _faithful in Christ Jesus_, which implies much more than barely to be in him by external profession: they are farther described, as _blessed with all spiritual blessings in Christ_, in ver. 3. or blessed with all those blessings which respect heavenly things; grace, which they had in possession, and glory, which they had in expectation; and they are farther described, as having _obtained redemption through the blood of Christ, and forgiveness of sins_; and all this is said to be done, _according to the riches of his grace_, and _the good pleasure of his will, who worketh all things after the counsel thereof_; and certainly all this must contain much more than the external dispensation of providence relating to this privilege, which they enjoyed as a church of Christ.

Again, in 1 Thess. i. 4. the apostle says concerning them, to whom he writes, that _he knew their election of God_. That this is to be understood of their election to eternal life, is very evident; and, indeed, he explains it in this sense, when he says, _God hath, from the beginning, chosen you unto salvation, through sanctification of the Spirit, and the belief of the truth, Whereunto he called you by our gospel, to the obtaining the glory of our Lord Jesus Christ_, 2 Thess. ii. 13, 14. the gospel is considered as the means of their attaining that salvation, which they are said to be chosen to; so that their election contains more than their professed subjection thereunto as a church of Christ: Besides, the apostle gives those marks and evidences of this matter, which plainly discover that it is their election to salvation that he intends; accordingly he speaks of their _work of faith, labour of love, and patience of hope, in our Lord Jesus Christ_, and of _the gospel’s coming not in word only, but_ also _in power_, 1 Thess. i. 3, 5. by which he means not the power that was exerted in working miracles, for that would be no evidence of their being a church, or of their adhering to the doctrines that were confirmed thereby, since every one, who saw miracles wrought, did not believe; therefore he means, that by the powerful internal influence of the Holy Ghost, they were persuaded to become followers of the apostles, and the Lord, and were ensamples to others, and public-spirited, in endeavouring to propagate the gospel in the world. Certainly this argues that they were effectually called by the grace of God, and so proves that they were chosen to be made partakers of this grace, and of that salvation, that is the consequence thereof.

There is another scripture, in which it is very plain that the apostle speaks of election to eternal life inasmuch as there are several privileges connected with it, which the Christian church, as such, cannot lay claim to: thus, in Rom. viii. 33. _Who shall lay any thing to the charge of God’s elect? It is God that justifieth._ Now if justification or freedom from condemnation, accompanied with their being effectually called here, which shall end in their being glorified hereafter, be the result of their election, as. in ver. 30. then certainly this includes in it more than the external privileges of the covenant of grace, which all who adhere to the Christian faith are possessed of, and consequently it is an election to salvation that the apostle here intends.

_Object._ It is objected, that it is more than probable, when we find, as we sometimes do, whole churches styled elect in the New testament, that some among them were hypocrites; particularly those to whom the apostle Peter writes, who were converted from Judaism to Christianity, whom he calls elect, _according to the fore-knowledge of God the Father_: notwithstanding they had some in communion with them, concerning whom it might be said, that they had only a name to live, but yet were dead; and he advises them, _to lay aside all malice, guile, and hypocrisy, envies, and evil speaking, and, as new born babes, to receive the word, if so be they had tasted that the Lord is gracious_, 1 Pet. ii. 1. which makes it more than probable, that there were some among them who had not, in reality, experienced the grace of God; so when he says, that there should _be false teachers among them_, whose practice should be as vile as their doctrine, and that many amongst them _should follow their pernicious ways_. 2 Pet. ii. 1, 2. it seems to argue that the whole church he writes to, were not chosen to salvation; therefore their election only signifies their being chosen to enjoy the privileges, which they had, as a professing society of Christians.

_Answ._ It is certain that there was a very considerable number among them who were not only Christians in name; but they were very eminent for the exercise of those graces, which evinced their election to eternal life; and particularly he says concerning them, _Whom having not seen, ye love_; and _in whom believing, ye rejoice with joy unspeakable, and full of glory; receiving the end of your faith, even the salvation of your souls_, 1 Pet. i. 8, 9. which agrees very well with the other character given them of their _being elect, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ_, ver. 2. Therefore the only thing that seems to affect our argument is, that this character did not belong to every individual. But supposing this should be allowed, might not the church be here described as chosen to salvation, inasmuch as the far greater number of them were so? Nothing is more common, in scripture, than for a whole body of men to be denominated from the greatest part of them, whether their character be good or bad; thus when the greatest part of the Jewish church were revolted from God, and guilty of the most notorious crimes, they are described as though their apostacy had been universal, _They are all grievous revolters, walking with slanders_, Jer. vi. 28. whereas it is certain, there were some who had not apostatized: some of them were slandered and reproached for the sake of God, and therefore were not included in the number of them that walked with slanders, though their number were very small; as God says by the prophet Ezekiel, _I sought for a man among them that should make up the hedge, and stand in the gap before me for the land that I should not destroy it, but I found none_, Ezek. xxii. 30. whereas at that time, in which the people were most degenerate, there were found some who _sighed and cryed for all the abomination that were done in the midst of them_, chap. ix. 4. So on the other hand, when the greater number of them kept their integrity, and walked before God in holiness of life, the whole church is thus characterized, _I remember the kindness of thy youth, the love of thine espousals, when thou wentest after me in the wilderness; Israel was holiness to the Lord_, Jer. ii. 2, 3. whereas it is certain, that, at that time, there were a great many who rebelled, murmured, and revolted from God, and were plagued for their iniquities; yet because the greater number of them were upright and sincere, this character is given in general terms, as if there had been no exception. And the prophet looked back to some age of the church, in which a great number of them were faithful; and therefore he speaks of the people in general, at that time, as such, and accordingly calls them, _The faithful city_, Isa. i. 21. and the prophet Jeremiah calls them, _The precious sons of Zion, comparable to fine gold_, Lam. iv. 2. yet there never was a time when there were none among them that rebelled against God. Therefore may not this be supposed concerning the first gospel churches that were planted by the apostles; and accordingly, when they are styled elect, to whom the apostle Peter writes, 1 Pet. v. 13. as well as the church at Babylon, why may not this be supposed to signify, that the greatest part of them were really sanctified, and therefore chosen to sanctification? And consequently their character, as elect, does not barely signify their being chosen to be made partakers of the external privileges of the gospel. We might also consider, that it is very agreeable to our common mode of speaking, to denominate a city, or a kingdom, from the greater number thereof, whether we call them a rich, or a wise or a valiant people, we never suppose there are no exceptions to this character; therefore why may we not, in this instance, conclude, that the apostle Peter, when he describes this church as elected, intends their election to salvation? Thus we have endeavoured to prove that election, in scripture, is not always taken, in the Old Testament, for the external privileges which the Jewish nation had, as a church; nor in the New Testament for those who belonged to the churches, namely, such as professed the Christian faith. And probably that learned author, before mentioned, was apprehensive that this observation of his would not hold universally true; and therefore he has another provisionary objection against the doctrine of particular election of persons to eternal life, and says, as Arminius and his contemporaries before did, that all those scriptures, which speak of this doctrine, contain nothing more than God’s conditional purpose, that if a person believes, he shall be saved. It is necessary for us to consider what may be said in answer hereunto; but inasmuch as we shall have occasion to speak to this when we consider the properties of election, under a following head, we shall rather chuse to reserve to that place, than be obliged to repeat what might be here said concerning it.

Thus having premised something concerning election in general, and the sense in which it is to be understood, in scripture, we shall briefly mention a matter in dispute, among divines relating to the objects thereof, as they are considered in God’s eternal purpose: and here we shall take notice of some different opinions relating thereunto, without making use of those scholastic modes of speaking, which render this subject much more difficult, than otherwise it would be: and shall take occasion to avoid, and fence against those extremes, which have only had a tendency to prejudice persons against the doctrine in general.

The object of election is variously considered by divines, who treat of this subject.

1. There are some who, though they agree in the most material things in their defence of this doctrine yet they are divided in their sentiments about some nice metaphysical speculations, relating to the manner how man is to be considered, as the object of predestination: accordingly some, who are generally styled Supralapsarians, seem to proceed in this way of explaining it, namely that God from all eternity, designed to glorify his divine perfections, in some objects out of himself, which he could not then be said to have done, inasmuch as they did not exist; and the perfections, which he designed to glorify, were, more especially, his sovereignty and absolute dominion, as having a right to do what he will with the work of his hands; and also his goodness, whereby he would render himself the object of their delight; and, as a means conducive to this end, he designed to create man an intelligent creature, in whom he might be glorified; and since a creature, as such, could not be the object of the display of his mercy, or justice, he farther designed to permit man to fall into a state of sin and misery, that so, when fallen, he might recover some out of that state, and leave others to perish in it: the former of which are said to be loved, the other hated; and when some extend the absoluteness of God’s purpose, not only to election but reprobation, and do not take care to guard their modes of speaking, as they ought to do, but conclude reprobation, at least predamnation, to be, not an act of justice, but rather of sovereignty; they lay themselves open to exception, and give occasion to those, who oppose this doctrine, to conclude, that they represent God as delighting in the misery of his creatures, and with that view giving being to them. It is true, several, who have given into this way of thinking, have endeavoured to extricate themselves out of this difficulty, and denied this and other consequences of the like nature, which many have thought to be necessary deductions from this scheme; whether they have done this effectually, or no, may be judged of by those who are conversant in their writings[189]. I cannot but profess myself to set a very high value on them in other respects, yet I am not bound to give into some nice speculations, contained in their method of treating this subject, which renders it exceptionable; particularly, I cannot approve of any thing advanced by them, which seems to represent God as purposing to create man, and then to suffer him to fall, as a means by which he designed to demonstrate the glory of his vindictive justice, which hath given occasion to many to entertain rooted prejudices against the doctrine of predestination, as though it necessarily involved in it this supposition, that God made man to damn him.

There are others, who are generally styled Sublapsarians[190], who suppose, that God considered men as made and fallen, and then designed to glorify his grace in the recovery of those who were chosen, by him, to eternal life; and his justice in them, whom he designed to condemn, as a punishment for their sins, which he foreknew that they would commit, and purposed not to hinder; and he designed to glorify his sovereignty, in that one should be an object of grace, rather than another, whereas he might have left the whole world in that state of misery, into which he foresaw they would plunge themselves.

That which is principally objected, by those who are in the other way of thinking, against this scheme, is, that the Sublapsarians suppose that God’s creating men, and permitting them to fall, was not the object of his eternal purpose. But this they universally deny, and distinguish between God’s purpose to create and suffer men to fall; and his purposes being considered as a means to advance his sovereignty, grace, and justice, in which the principal difference between them consists. We shall enter no farther into this controversy, but shall only add, that whatever may be considered, in God’s eternal purpose, as a means to bring about other ends; yet it seems evident, from the nature of the thing, that God cannot be said to choose men to salvation, without herein considering them as fallen; for as no one is a subject capable of salvation, but one who is fallen into a state of sin and misery; so when God purposed to save such, they could not be considered as to be created, or created and not fallen, but as sinners.

2. There are others who deny particular election of persons to eternal life, and explain those scriptures, which speak of it, in a very different way: these suppose, that God designed, from all eternity, to create man, and foreknew that he would fall, and, that, pursuant to this eternal foreknowledge, he designed to give him sufficient means for his recovery, which, by the use of his free will, he might improve, or not, to the best purposes; and also, fore-knowing who would improve, and who would reject, the means of grace, which he purposed to bestow, he determined, as the consequence thereof, to save some, and condemn others. This method of explaining God’s eternal purpose is exceptionable, as will farther appear, in the method we shall take, in prosecuting this subject, in two respects.

(1.) As they suppose that the salvation of men depends on their own conduct, or the right use of their free will, without giving the glory which is due to God, for that powerful, efficacious grace, which enables them to improve the means of grace, and brings them into a state of salvation,

(2.) As the result of the former, they suppose that nothing absolute is contained in the decree of God, but his fore-knowledge, which is rather an act of his understanding, than his will; and therefore it seems to militate against his sovereignty and grace, and, to make his decrees depend on some conditions, founded in the free-will of man, which, according to them, are not the object of a peremptory decree. Thus having considered intelligent creatures, and more particularly men, as the objects of predestination.

IV. We proceed to the farther proof and explication of this doctrine; and, in order thereto, shall insist on the following propositions.

1. That it is only a part of mankind that were chosen to salvation.

2. That they who were chosen to it, as the end, were also chosen to sanctification, as the means thereof, And,

3. That they were chosen in Christ; which propositions are contained in that part of this answer, in which it is said, that God has chosen some men to eternal life, and the means thereof.

1. That some were chosen to salvation; not the whole race of mankind, but only those that shall be eventually saved: that the whole world is not the object of election appears from the known acceptation of the word, both in scripture, and in our common modes of speaking; since to choose, as has been before observed, is to take, prefer, or esteem, one thing before another, or to separate a part from the whole, for our own proper use, and what remains is treated with neglect and disregard: accordingly it is not a proper way of speaking, to say that the whole is chosen; and therefore it follows, that if all mankind had been fore-ordained to eternal life, which God might have done if he had pleased, this would not have been called a purpose, according to election.

But there are other arguments more conclusive, than what results barely from the known sense of the word, which we shall proceed to consider, and therein make use of the same method of reasoning, which we observed, in proving that God fore-ordained whatever comes to pass, with a particular application thereof to the eternal state of believers. As we before observed, that the decree of God is to be judged of by the execution of it, in time; so it will appear, that those whom God in his actual providence and grace, prepares for, and brings to glory, he also before designed for it. Were I only to treat of those particular points in controversy, between us and the Pelagians, I would first consider the method which God takes in saving his people, and prove that salvation is of grace, or that it is the effect of the power of God, and not to be ascribed to the free-will of man, as separate from the divine influence; and then I would proceed to speak concerning the decree of God relating hereunto, which might then, without much difficulty, be proved: but being obliged to pursue the same method in which things are laid down, in their respective connexion, we must sometimes defer the more particular proof of some doctrines, on which our arguments depend, to a following head, to avoid the repetition of things; therefore, inasmuch as the execution of God’s decree, and his power and grace manifested therein, will be insisted on in some following answers, we shall, at present, take this for granted, or shall speak but very briefly to it.

(1.) It appears that it is only a part of mankind that are chosen to be made partakers of grace and glory, inasmuch as these invaluable privileges are conferred upon, or applied to no more than a part of mankind: if all shall not be saved, then all were not chosen to salvation; for we are not to suppose that God’s purpose, relating hereunto, can be frustrated, or not take effect; or if there be a manifest display of discriminating grace in the execution of God’s decree relating thereunto, there is, doubtless, a discrimination in his purpose, and that is what we call election. This farther appears from some scriptures, which represent those who are saved as a remnant: thus when the apostle is speaking of God’s casting away the greatest part of the Jewish nation, he says of some of them notwithstanding, that _at this present time also there is a remnant according to the election of grace_, Rom. xi. 5. that is, there are some among them who are brought to embrace the faith of the gospel, and to be made partakers of the privileges that accompany salvation: these are called a remnant; as when it is said, in Rom. ix. 27. _Though the number of the children of Israel be as the sand of the sea_, it is no more than _a remnant_ of them that _shall be saved_. He doubtless speaks in this and other scriptures, concerning the eternal salvation of those who are described as a remnant, according to the election of grace.

Here it will be necessary for us to consider, that this remnant signifies only a small part of the Jewish church, selected, by divine grace, out of that nation, of whom the greater number were rejected by God; and that the salvation, here spoken of, is to be taken not for any temporal deliverance, but for that salvation which the believing Jews should be made partakers of in the gospel day, when the rejection of the others had its full accomplishment. That this may appear, we shall not only compare this scripture with the context, but with that in Hosea, from whence it is taken: as to what respects the context, the apostle, in ver. 2. expresses his _great heaviness, and continual sorrow of heart_, for the rejection of that nation in general, which they had brought upon themselves; but yet he encourages himself, in ver. 6. with this thought, that _the word of God_, that is, the promise made to Abraham relating to his spiritual seed, who were given to expect greater blessings, than those which were contained in the external dispensation of the covenant of grace, should not _take none effect_, since, though the whole nation of the Jews, who were of Israel, that is, Abraham’s natural seed, did not attain those privileges; yet a part of them, who are here called Israel, and elsewhere a remnant, chosen out of that nation, should be made partakers thereof; the former are called _The children of the flesh_, in ver. 8. the latter, by way of eminence, _The children of the promise_; these are styled, in ver. 23, 24. _The vessels of mercy, which he had afore prepared unto glory, to whom he designed to make known the riches of his glory_, namely, those _whom he had called; not of the Jews only, but also of the Gentiles_, which he intends by that remnant, which were chosen out of each of them, for so the word properly signifies.[191] And this sense is farther confirmed, by the quotation out of the prophecy of Hosea, chap. i. 10. compared with another taken out of the prophecy of Isaiah, chap. x. 22. both which speak only of a remnant that shall be saved, when the righteous judgments of God were poured forth, on that nation in general; and the prophet Hosea adds another promise relating to them, which the apostle takes notice of, namely, that _in the place where it was said unto them, Ye are not my people, there it shall be said unto them, Ye are the sons of the living God_, which plainly respects this remnant; for he had before prophesied concerning the nation in general, _Ye are not_, that is, ye shall not be my people, and _I will not be your God_; so that here is a great salvation foretold, which, they, among the Jews, should be made partakers of, who were fore-ordained to eternal life, when the rest were rejected.

_Object._ The prophet seems to speak, in this scripture, of a temporal salvation, inasmuch as it is said, in the words immediately following, _Then shall the children of Judah, and the children of Israel, be gathered together, and shall appoint themselves one head, and they shall come up out of the land_, _viz._ of Babylon, _for great shall be the day of Jezreel_. Therefore this remnant, here spoken of, which should be called the sons of the living God, respects only such as should return out of captivity, and consequently not the election of a part, to wit, the believing Jews, to eternal life: for it is plain, that, when this prediction was fulfilled, they were to _appoint themselves one head_, or governor, namely, Zerubbabel, or some other, that should be at the head of affairs, and help forward their flourishing state, in, or after their return from captivity.

_Answ._ It seems very evident, that part of this prophecy, _viz._ chap. iii. 5. respects the happiness of Israel, at that time, when _they should seek the Lord their God, and David their King, and should fear the Lord and his goodness, in the latter days_; therefore why may not this verse also, in chap. i. in which it is said, that they shall be called the sons of the living God, have its accomplishment in the gospel-day, when they should adhere to Christ, who is called, _David their King_? The only difficulty which affects this sense of the text is, its being said, that they shall return to their own land, under the conduct of a _Head_, or governor, whom they should _appoint over them_, which seems to favour the sense contained in the objection: but the sense of the words would be more plain, if we render the text, instead of [THEN] _And the children of Judah_, &c. as it is rendered in most translations, and is most agreeable to the sense of the Hebrew word.[192] According to our translation, it seems to intimate, that the prophet is speaking of something mentioned in the foregoing verse; and inasmuch as the latter respects their return from the captivity, therefore the former must do so; whereas if we put _and_, instead of _then_, the meaning of both verses together is this: there are two blessings which God promised, namely, that a part of the Jewish nation should be made partakers of the saving blessings of the covenant of grace, which was to have its accomplishment when they were brought to believe in Christ, by the gospel, or when this remnant, taken out from them, should be saved; and there is also another blessing promised to the whole nation, which should be conferred upon them, when they returned from the Babylonish captivity.

If it be objected, to this sense of the text, that their return from captivity is mentioned after that promise, of their being called the _sons of the living God_, therefore it cannot be supposed to relate to a providence that should happen before it; I need only reply to this, that it is very usual, in scripture, for the Holy Ghost, when speaking concerning the privileges which the church should be made partakers of, not to lay them down in the same order in which they were to be accomplished; and therefore, why may we not suppose, that this rule may be applied to this text? And accordingly the sense is this: the prophet had been speaking, in the tenth verse, of that great salvation, which this remnant of the Jews, converted to Christianity, should be made partakers of in the gospel-day; and then he obviates an objection, as though it should be said, How can this be, since the Jews are to be carried into captivity, and there broken, scattered, and, as it were ruined? In answer to this, the prophet adds, that the Jews should not be destroyed in the captivity, but should be delivered, and return to their own land, and so should remain a people, till this remnant was gathered out of them, who were to be made partakers of these spiritual privileges under the gospel-dispensation, as mentioned in the foregoing words.

Thus having endeavoured to prove, that this remnant, spoken of in Rom. xi. are such as should be made partakers of eternal salvation, we may now apply this to our present argument. If that salvation, which this remnant was to be made partakers of, be the effect of divine power, as the apostle says, in Rom. ix. 16. _It is not of him that willeth, nor of him that runneth, but of God, that sheweth mercy_; and if it be the gift of divine grace, as he says elsewhere, in Eph. ii. 8. _By grace are ye saved, through faith, and that not of yourselves, it is the gift of God_; then it follows from hence, that God designed, before-hand, to give them these blessings; and if he designed them only for this remnant, then it is not all, but a part of mankind, to wit, those that shall be eventually saved, that were chosen to salvation.

(2.) The doctrine of election may be farther proved, from God’s having foreknown whom he will sanctify and save. It will be allowed, that God knows all things, and consequently that he knows all things that are future, and so not only those whom he has saved, but whom he will save. We need not prove that God fore-knew all things, for that is not denied by those who are on the other side of the question, or, at least, by very few of them; and, indeed, if this were not an undoubted truth, we could not depend on those predictions, which respect things that shall come to pass; and these not only such as are the effects of necessary causes, or things produced according to the common course, or laws of nature, but those which are contingent, or the result of the free-will of man, which have been foretold, and consequently were fore-known by God; and if it be allowed that he fore-knew whatever men would be, and do, let me farther add, that this foreknowledge is not barely an act of the divine mind, taking a fore-view of, or observing what others will be, or do, without determining that his actual providence should interest itself therein; therefore it follows, that if he fore-knew the salvation of those who shall be eventually saved, he fore-knew what he would do for them, as a means conducive thereunto; and if so, then he determined, before-hand, that he would bring them to glory; but this respects only a part of mankind, who were chosen by him to eternal life.

In this sense we are to understand those scriptures that set forth God’s eternal purpose to save his people, as an act of fore-knowledge: thus, in Rom. xi. 2. _God hath not cast away his people, whom he fore-knew_, that is, he hath not cast them all away, but has reserved to himself a _remnant, according to the election of grace_. That he either had, or soon designed, to cast away the greatest number of the Jewish nation, seems very plain, from several passages in this chapter: thus, in verses 17, 19. he speaks of _some of the branches being broken off_, and ver. 22. of God’s _severity_, by which we are to understand his vindictive justice in this dispensation: But yet we are not to suppose, says the apostle, that God has cast them all away, as in ver. 1. and so he mentions himself, as an instance of the contrary, as though he should say, I am called, and sanctified, and chosen, though I am an Israelite.

Moreover, God’s not casting away his remnant of the Israelites, being the result of his fore-knowledge, does not barely respect his knowing what they should be, or do, whom he had chosen to eternal life, for it is represented as a discriminating act of favour; whereas, in other respects, they, who are rejected by him, are as much the objects of his knowledge, as any others, since the omniscience of God is not the result of his will; but it is a perfection founded in his nature, and therefore not arbitrary, but necessary.

Again, the apostle, in 1 Pet. i. 2. speaks of some who were _elected, according to the foreknowledge of God the Father, unto obedience_, &c. that is, not chosen, because of any obedience performed by them, which God foreknew; for this is considered, as the result of his fore-knowledge, not the cause of it; and this word is yet farther explained in another place, where it is used, when the apostle says, in 2 Tim. ii. 19. _The Lord knoweth them that are his._ He had before been speaking of the faith of some, who professed the gospel, being overthrown; nevertheless, says he, that _foundation_ of hope, which God has laid in the gospel, is not hereby shaken, but _stands sure_; the faithful shall not be overthrown, for _the Lord knoweth them that are his_, that is, he knows who are the objects of his love, who shall be kept by his power, through faith, unto salvation; so that God’s fore-knowledge, considered as a distinguishing privilege, is not to be understood barely of his knowing how men will behave themselves, and so, taking his measures from thence, as though he first knew what they would do, and then resolved to bestow his grace; but he knows whom he has set apart for himself, or designed to save, and, with respect to them, his providence will influence their conduct, and prevent their apostasy.

God’s knowledge, in scripture, is sometimes taken for his approving, or loving, those who are the objects thereof: thus he says unto Moses, in Exod. xxxiii. 17. _Thou hast found grace in my sight, and I know thee by name_, where one expression explains the other, and so it imports a knowledge of approbation; and, on the other hand, when our Saviour says to some, in Matt. vii. 23. _I will profess unto you, I never knew you_, it is not to be supposed that he did not know they would behave themselves, or what they would do against his name and interest in the world; but _I never knew you_, that is, I never approved of you, and accordingly, it follows, _Depart from me, ye that work iniquity_; and when it is said concerning knowledge, as applied to man, in John xvii. 3. _This is life eternal, that they may know thee, the only true God_; no one supposes that a speculative knowledge of divine truths will give any one ground to conclude his right to eternal life; therefore to know God, is to love, to delight in him: and the same is applied, by the apostle, to God’s loving man, when he says, in 1 Cor. viii. 3. _If any man love God, the same is known of him_, that is, beloved by him. Now if God’s knowing his people signifies his loving them, then his fore-knowing them must signify his determining to do them good, and to bestow grace and glory upon them, which is the same as to choose them to eternal life: he fore-knew what he designed to confer upon them; for he _prepared a kingdom for them, from the foundation of the world_, Matt. xxv. 34. which is the same with his having, from the beginning, chosen them to salvation.

_Object._ As all actions, performed by intelligent creatures, as such, suppose knowledge, so their determinations are the result of fore-knowledge, for the will follows the dictates of the understanding; therefore we must suppose God’s fore-knowledge, to be antecedent to, and the ground and reason of his determinations. This the apostle seems to intimate, when he says, in Rom. viii. 29. _Whom he did fore-know, he did predestinate_, that is, he had a perfect knowledge of their future conduct, and therefore determined to save them.

_Answ._ I do not deny that, according to the nature of things, we first consider God as knowing, and then as willing: but this does not hold good, with respect to his knowing all things future; for we are not to suppose that he first knows that a thing shall come to pass, and then wills that it shall. It is true, he first knows what he will do, and then does it; but, to speak of a knowledge in God, as conversant about the future state, or actions of his people, without considering them as connected with his power and providence, (which is the immediate cause thereof) I cannot think consistent with the divine perfections.

As for this scripture, _Whom he did fore-know, them he did predestinate_, we are not to suppose, that the meaning is, that God fore-knew that they, whom he speaks of, would be conformed to the image of his Son, and then as the result hereof, determined that they should; for their being conformed to Christ’s image, consists in their exercising those graces which are agreeable to the temper and disposition of his children, or brethren, as they are here called; and this conformity to his image is certainly the result of their being called: but their calling as well as justification and glorification, is the consequence of their being fore-known; therefore God’s fore-knowing here, must be taken in the same sense as it is in the scriptures, but now referred to; for his having loved them before the foundation of the world, or chosen them to enjoy those privileges which are here mentioned.

(3.) It farther appears, that there is a number chosen out of the world to eternal life, from the means which God has ordained for the gathering a people out of it, to be made partakers of the blessings which he has reserved for them in heaven. This is what we generally call the means of grace; and from hence it appears, that there is a chosen people, whose advantage is designed hereby. For the making out of this argument, let it be considered,

_1st._ That there always has been a number of persons, whom God, by his distinguishing providence, has separated from the world, who have enjoyed the ordinances, or means of grace, and to whom the promises of eternal life have been made. We do not say that these are all chosen to eternal life; but it appears, from the design of providence herein, that there have been some, among them who were ordained to eternal life. If God gives the means of grace to the church, it is an evident token that some are designed to have grace bestowed upon them, and consequently brought to glory.

_2dly._ They who have been favoured with these means of grace, have had some peculiar marks of the divine regard to them. Thus we read, in the early ages of the world, of the distinction between those, who had the special presence of God among them, and others, who were deprived of it; as Cain is said, _to go out from the presence of the Lord_, Gen. iv. 16. as one, who, together with his posterity, was deprived of the means of grace, and also of God’s covenant, in which he promised to be a God to some, from which privilege others were excluded: thus he was called the _God of Shem_, chap. ix. 16. and afterwards of _Abraham_, _Isaac_, _and Jacob_, Exod. iii. 6. whose descendants were hereby given to expect the ordinances and means of grace, and many instances of that special grace, which a part of them should be made partakers of: and would he have made this provision, for a peculiar people, in so discriminating a way, if there had not been a remnant among them, according to the election of grace, to whom he designed to manifest himself here, and bring to glory hereafter? No, he would have neglected, or over-looked them as he did the world; whereas both they and their seed had the promises of the covenant of grace made to them which argues, that there was a remnant among them, whom God designed hereby to bring into a state of grace and salvation, and, in this respect, they are said to be the objects of divine love.

This leads us to consider the meaning of that text, which is generally insisted on, as a very plain proof of this doctrine, in Rom. ix. 11, 12, 13. _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._ Here is an express mention of the purpose of God, according to election, and Jacob is, pursuant thereunto, said to be the object of divine love. For the understanding of which, let us consider the sense that is given of it, by those on the other side of the question; and how far it may be allowed of, and what there is in the words to prove this doctrine, and wherein our sense of them differs from their’s.

It is supposed, by those who deny particular election, that Jacob and Esau are not here considered in a personal capacity, but that the apostle speaks of their respective descendants, as referring to two divine predictions; in one of which, Gen. xxv. 23. God told Rebekah, before her two sons were born, that _two nations were in her womb; and the elder_, that is, the posterity of Esau, _should serve the younger_, namely, that of Jacob; and in the other, Mai. i. 2, 3. he says, _I loved Jacob, and hated Esau, and laid his mountains waste_; so that if, in both these scriptures, referred to by the apostle, nothing else be intended but the difference that should be put between them as to the external dispensations of providence, or that Jacob’s family, in future ages should be in a more flourishing state than that of Esau, we must not suppose that he designed thereby to represent them as chosen to, or excluded from eternal life.

This seems a very plausible sense of the text; but yet the apostle’s words may very well be reconciled with those two scriptures, cited to enervate the force of the argument taken from it; and at the same time, it will not follow from thence, that there is no reference had to the doctrine of eternal election therein. Therefore,

1. We will not deny, when it is said, _Jacob have I loved, and Esau have I hated_, that their respective descendants were intended in this prediction, yet it will not follow from hence, that Jacob and Esau, personally considered, were not also included. Whoever reads their history, in the book of Genesis, will evidently find in one the marks and characters of a person chosen to eternal life; whereas, in the other, we have no account of any regard which he expressed to God or religion, therefore he appears to have been rejected; yet,

2. So far as it respects the posterity of Jacob and Esau we are not to suppose that God’s having loved the one, and rejected the other, implies nothing else, but that Jacob’s posterity had a better country allotted for them, or exceeded Esau’s in those secular advantages, or honours, which were conferred upon them. This seems to be the principal sense, which they, on the other side of the question, give of the apostle’s words; when comparing them with those of the prophet Malachi, who, speaking concerning Esau’s being hated, explains it, as relating _to his lands being laid waste for the dragons of the wilderness_. This had been foretold by some other prophets, Jer. xlix. 17, 18. Ezek. xxxv. 7, 9. Obed. ver. 10. and had its accomplishment soon after the Jews were carried captive into Babylon, from which time they ceased to be a nation; but, certainly, though this be that particular instance of hatred, which the prophet Malachi refers to, yet there is more contained in the word, as applied to them by the apostle Paul. It is true, the prophet designs, in particular to obviate an objection which the Jews are represented as making, against the divine dispensations towards them, as though they had not such an appearance of love, as he supposes them to have had, therefore they are brought in as speaking to this purpose: how canst thou say, that God has loved us, who have continued seventy years captives in Babylon, and since our return from thence, have been exposed to many adverse dispensations of providence? The prophet’s reply is to this effect: that, notwithstanding, they still remained a nation, and therefore were in this respect, more the objects of the divine regard, than the posterity of Esau were, which is represented as hated, for they never returned unto their former state; or what attempts soever they made to recover it, they were all to no purpose. This the prophet alleges, as a sufficient answer to the Jews’ objection, in the same sense in which they understood the words, _love_ or _hatred_; but, doubtless more than this was contained in the prediction before Jacob and Esau were born, and in the apostle’s application of it, in the text before-mentioned. If nothing were intended but outward prosperity, or their vying with each other in worldly grandeur, Esau’s posterity, in this respect, might be concluded to have been preferable to Jacob’s; thus when they are reckoned, by their genealogies, Gen. xxxvi. they are many of them described as dukes and kings who made a considerable figure in the world. When Jacob’s posterity were few in number, and bondmen in the land of Egypt, and when the Israelites were carried captive into Babylon, the Edomites are represented by the prophet, as looking on, and rejoicing in their destruction, as being, at that time, in all appearance, secure, and enjoying their former liberty.

Neither could this love or hatred signify nothing else but the descendants of Jacob being planted in a more fruitful soil; for there is little difference put between them, in this respect, in the patriarchal benediction pronounced by their father, who tells Jacob, that God _would give him the dew of heaven, and the fatness of the earth, and plenty of corn and wine_; and to Esau he says, _Thy dwelling shall be the fatness of the earth, and the dew of heaven from above_, chap. xxvii. 28, compared with 39. therefore, when one is described, in the prediction, as loved, and the other as hated, we are not to suppose, that outward prosperity on the one hand, or adversity on the other, are, principally intended thereby, for that might be said of both of them by turns; therefore let me add,

3. That God’s loving or hating, as applied to the posterity of Jacob or Esau, principally respects his determining to give or deny the external blessings of the covenant of grace, or the means of grace, and therewith many special tokens of his favour. In Jacob’s line the church was established, out of which, as has been before observed, there was a remnant chosen, and brought to eternal life; how far this may be said of Esau’s, is hard to determine.

_Object._ 1. But to this it will be objected, that Job and his friends were of Esau’s posterity, as is more than probable; but these were far from being rejected of God.

_Answ._ To this it may be replied, that a few single instances are not sufficient to overthrow the sense we have given of this divine oracle, since the rejection of Esau’s posterity may take its denomination from the far greater number thereof, without including in it every individual, as it is very agreeable to the sense of many scriptures. Moreover, we may consider, that these lived, as we have sufficient ground to conclude, before the seed of Jacob were increased, and advanced to be a distinct nation, as they were after their deliverance from the Egyptian bondage; as also before that idolatry, which first overspread the land of Chaldea, in Abraham’s time, had universally extended itself over the country of Idumea, where Esau’s family was situate; so that it doth not follow from hence, because this prediction did not take place in a very considerable degree, in the first descendants from him, that therefore it does not respect their rejection, as to what concerns the spiritual privileges of that people afterwards. And, indeed, idolatry seems to have had some footing in the country where Job lived, even in his time, which gave him occasion to exculpate himself from the charge thereof, when he signifies, that _he had not beheld the sun when it shineth, or the moon walking in brightness, and his heart had not been secretly enticed, or his mouth kissed his hand_, Job xxxi. 26, 27. alluding to some modes of worship, practised by idolaters in his day, who gave divine honour to the sun and moon; and, soon after his time, before Israel had taken possession of Canaan, there seems to have been an universal defection of the Edomites from the true religion, otherwise, doubtless, Moses might, without any difficulty, have got leave to have passed through their country, in his way to the land of Canaan, which he requested in a most friendly and obliging manner, but to no purpose, Numb. xx. 14-21. especially considering they had no reason to fear that they would do any thing against them in a hostile manner; therefore the unfriendly treatment they met with from them, proceeded from the same spring with that of the Amalekites, and other bordering nations, namely, they had all revolted from the God and religion of their father Abraham; so that this prediction seems to have been fulfilled, before the promise, respecting Jacob’s posterity, in any considerable degree, began to take place.