CHAPTER I

WHEREIN THE TERMS COMMONLY MADE USE OF IN TREATING OF THIS SUBJECT ARE DEFINED AND EXPLAINED.

HAVING considered the attributes of God as laid down in Scripture, and so far cleared our way to the doctrine of predestination, I shall, before I enter further on the subject, explain the principal terms generally made use of when treating of it, and settle their true meaning. In discoursing on the Divine decrees, mention is frequently made of God's love and hatred, of election and reprobation, and of the Divine purpose, foreknowledge and predestination, each of which we shall distinctly and briefly consider.

I.-When love is predicated of God, we do not mean that He is possessed of it as a passion or affection. In us it is such, but if, considered in that sense, it should be ascribed to the Deity, it would be utterly subversive of the simplicity, perfection and independency of His being. Love, therefore, when attributed to Him, signifies-

(1) His eternal benevolence, i.e., His everlasting will, purpose and determination to deliver, bless and save His people. Of this, no good works wrought by them are in any sense the cause. Neither are even the merits of Christ Himself to be considered as any way moving or exciting this good will of God to His elect, since the gift of Christ, to be their Mediator and Redeemer, is itself an effect of this free and eternal favour borne to them by God the Father (John iii. 16). His love towards them arises merely from "the good pleasure of His own will," without the least regard to anything ad extra or out of Himself.

(2) The term implies complacency, delight and approbation. With this love God cannot love even His elect as considered in themselves, because in that view they are guilty, polluted sinners, but they were, from all eternity, objects of it, as they stood united to Christ and partakers of His righteousness.

(3) Love implies actual beneficence, which, properly speaking, is nothing else than the effect or accomplishment of the other two: those are the cause of this. This actual beneficence respects all blessings, whether of a temporal, spiritual or eternal nature. Temporal good things are indeed indiscriminately bestowed in a greater or less degree on all, whether elect or reprobate, but they are given in a covenant way and as blessings to the elect only, to whom also the other benefits respecting grace and glory are peculiar. And this love of beneficence, no less than that of benevolence and complacency, is absolutely free, and irrespective of any worthiness in man.

II.-When hatred is ascribed to God, it implies (1) a negation of benevolence, or a resolution not to have mercy on such and such men, nor to endue them with any of those graces which stand connected with eternal life. So, "Esau have I hated" (Rom. ix.), i.e., "I did, from all eternity, determine within Myself not to have mercy on him." The sole cause of which awful negation is not merely the unworthiness of the persons hated, but the sovereignty and freedom of the Divine will. (2) It denotes displeasure and dislike, for sinners who are not interested in Christ cannot but be infinitely displeasing to and loathsome in the sight of eternal purity. (3) It signifies a positive will to punish and destroy the reprobate for their sins, of which will, the infliction of misery upon them hereafter, is but the necessary effect and actual execution.

III.-The term election, that so very frequently occurs in Scripture, is there taken in a fourfold sense, and most commonly signifies (1) "That eternal, sovereign, unconditional, particular and immutable act of God where He selected some from among all mankind and of every nation under heaven to be redeemed and everlastingly saved by Christ."

(2) It sometimes and more rarely signifies "that gracious and almighty act of the Divine Spirit, whereby God actually and visibly separates His elect from the world by effectual calling." This is nothing but the manifestation and partial fulfilment of the former election, and by it the objects of predestinating grace are sensibly led into the communion of saints, and visibly added to the number of God's declared professing people. Of this our Lord makes mention: "Because I have chosen you out of the world, therefore the world hateth you" (John xv. 19). Where it should seem the choice spoken of does not refer so much to God's eternal, immanent act of election as His open manifest one, whereby He powerfully and efficaciously called the disciples forth from the world of the unconverted, and quickened them from above in conversion.

(3) By election is sometimes meant, "God's taking a whole nation, community or body of men into external covenant with Himself by giving them the advantage of revelation, or His written word, as the rule of their belief and practice, when other nations are without it." In this sense the whole body of the Jewish nation was indiscriminately called elect, because that "unto them were committed the oracles of God" (Deut. vii. 6). Now all that are thus elected are not therefore necessarily saved, but many of them may be, and are, reprobates, as those of whom our Lord says (Matt. xiii. 20), that they "hear the word, and anon with joy receive it," etc. And the apostle says, "They went out from us" (i.e., being favoured with the same Gospel revelation we were, they professed themselves true believers, no less than we), "but they were not of us" (i.e., they were not, with us, chosen of God unto everlasting life, nor did they ever in reality possess that faith of His operation which He gave to us, for if they had in this sense "been of us, they would, no doubt, have continued with us" (1 John ii. 19), they would have manifested the sincerity of their professions and the truth of their conversion by enduring to the end and being saved. And even this external revelation, though it is not necessarily connected with eternal happiness, is nevertheless productive of very many and great advantages to the people and places where it is vouchsafed, and is made known to some nations and kept back* from others, "according to the good pleasure of Him who worketh all things after the counsel of His own will."

* See Psailm cxlvii. 19, 20.

(4) And, lastly, election sometimes signifies "the temporary designation of some person or persons to the filling up some particular station in the visible church or office in civil life." So Judas was chosen to the apostleship (John vi. 70), and Saul to be the king of Israel (1 Sam. x. 24). Thus much for the use of the word election.

IV.-On the contrary, reprobation denotes either (1) God's eternal preterition of some men, when He chose others to glory, and His predestination of them to fill up the measure of their iniquities and then to receive the just punishment of their crimes, even "destruction from tbe presence of the Lord, and from the glory of His power." This is the primary, most obvious and most frequent sense in which the word is used. It may like wisesignify (2) God's forbearing to call by His grace those whom He hath thus ordained to condemnation, but this is only a temporary preterition, and a consequence of that which was from eternity. (3) And, lastly, the word may be taken in another sense as denoting God's refusal to grant to some nations the light of the Gospel revelation. This may be considered as a kind of national reprobation, which yet does not imply that every individual person who lives in such a country must therefore unavoidably perish for ever, any more than that every individual who lives in a land called Christian is therefore in a state of salvation. There are, no doubt, elect persons among the former as well as reprobate ones among the latter. By a very little attention to the context any reader may easily discover in which of these several senses the words elect and reprobate are used whenever they occur in Scripture.

V.-Mention is frequently made in Scripture of the purpose* of God, which is no other than His gracious intention from eternity of making His elect everlastingly happy in Christ.
* The purpose of God does not seem to differ at all from predestination, that being, as well as this, an eternal, free and unchangeable act of His will. Besides, the word "purpose," wben predicated of God in the New Testament, always denotes His design of saving His elect, and that only (Rom. viii. 28, ix. 11; Eph. i. 11, iii. 11; 2 Tim. i. 9). As does the term "predestination," which throughout the whole New Testament never signifies the appointment of the non-elect to wrath, but singly and solely the fore-appointment of the elect to grace and glory, though, in common theological writings, predestination is spoken of as extending to whatever God does, both in a way of permission and efficiency, as, in the utmost sense of the term, it does. It is worthy of the reader's notice that the original word which we render purpose, signifies not only an appointment, but a fore-appointment, and such a fore-appointment as is efficacious and cannot be obstructed, but shall most assuredly issue in a full accomplishment, which gave occasion to the following judicious remark of a late learned writer: "a Paulo saepe usurpatur in electionis negotio, ad designandum consilium hoc Dei non esse inanem quandam et inefficacem velleitatem; sed constans, determinatum, et immutabile Dei propositum. Vox enim est efficaciae summae, ut notant grammatici veteres; et signate vocatur a Paulo, consilium illius, qui efficaciter omnia operatur ex beneplacito suo." -Turretin. Institut. Tom. 1, loc. 4, quaest. 7. s.12.

VI.-When foreknowledge is ascribed to God, the word imports (1) that general prescience whereby He knew from all eternity both what He Himself would do, and what His creatures, in consequence of His efficacious and permissive decree, should do likewise. The Divine foreknowledge, considered in this view, is absolutely universal; it extends to all beings that did, do or ever shall exist, and to all actions that ever have been, that are or shall be done, whether good or evil, natural, civil or moral. (2) The word often denotes that special prescience which has for its objects His own elect, and them alone, whom He is in a peculiar sense said to know and foreknow (Psa. i. 6; John x. 27; 2 Tim. ii. 19; Rom. viii. 29; 1 Peter i. 2), and this knowledge is connected with, or rather the same with love, favour and approbation.

VII.-We come now to consider the meaning of the word predestination, and how it is taken in Scripture. The verb predestinate is of Latin original, and signifies, in that tongue, to deliberate beforehand with one's self how one shall act; and in consequence of such deliberation to constitute, fore-ordain and predetermine where, when, how and by whom anything shall be done, and to what end it shall be done. So the Greek verb which exactly answers to the English word predestinate, and is rendered by it, signifies to resolve beforehand within one's self what to do; and, before the thing resolved on is actually effected, to appoint it to some certain use, and direct it to some determinate end. The Hebrew verb Habhdel has likewise much the same signification.

Now, none but wise men are capable (especially in matters of great importance) of rightly determining what to do, and how to accomplish a proper end by just, suitable and effectual means; and if this is, confessedly, a very material part of true wisdom, who so fit to dispose of men and assign each individual his sphere of action in this world, and his place in the world to come, as the all-wise God? And yet, alas! how many are there who cavil at those eternal decrees which, were we capable of fully and clearly understanding them, would appear to be as just as they are sovereign and as wise as they are incomprehensible! Divine preordination has for its objects all things that are created: no creature, whether rational or irrational, animate or inanimate, is exempted from its influence. All beings whatever, from the highest angel to the meanest reptile, and from the meanest reptile to the minutest atom, are the objects of God's eternal decrees and particular providence. However, the ancient fathers only make use of the word predestination as it refers to angels or men, whether good or evil, and it is used by the apostle Paul in a more limited sense still, so as, by it, to mean only that branch of it which respects God's election and designation of His people to eternal life (Rom. viii. 30; Eph. i. 11).

But, that we may more justly apprehend the import of this word, and the ideas intended to be conveyed by it, it may be proper to observe that the term predestination, theologically taken, admits of a fourfold definition, and may be considered as (1) "that eternal, most wise and immutable decree of God, whereby He did from before all time determine and ordain to create, dispose of and direct to some particular end every person and thing to which He has given, or is yet to give, being, and to make the whole creation subservient to and declarative of His own glory." Of this decree actual providence is the execution. (2) Predestination may be considered as relating generally to mankind, and them only; and in this view we define it to he "the everlasting, sovereign and invariable purpose of God, whereby He did determine within Himself to create Adam in His own image and likeness and then to permit his fall; and to suffer him thereby to plunge himself and his whole posterity" (inasmuch as they all sinned in him, not only virtually, but also federally and representatively) "into the dreadful abyss of sin, misery and death." (3) Consider predestination as relating to the elect only, and it is "that eternal, unconditional, particular and irreversible act of the Divine will whereby, in matchless love and adorable sovereignty, God determined with Himself to deliver a certain number of Adam's degenerate* offspring out of that sinful and miserable estate into which, by his primitive transgression, they were to fall," and in which sad condition they were equally involved, with those who were not chosen, but, being pitched upon and singled out by God the Father to be vessels of grace and salvation (not for anything in them that could recommend them to His favour or entitle them to His notice, but merely because He would show Himself gracious to them), they were, in time, actually redeemed by Christ, are effectually called by His Spirit, justified, adopted, sanctified, and preserved safe to His heavenly kingdom. The supreme end of this decree is the manifestation of His own infinitely glorious and amiably tremendous perfections; the inferior or subordinate end is the happiness and salvation of them who are thus freely elected. (4) Predestination, as it regards the reprobate, is "that eternal, most holy, sovereign and immutable act of God's will, whereby He hath determined to leave some men to perish in their sins, and to be justly punished for them."

* When we say that the decree of predestination to life and death respects man as fallen, we do not mean that the fall was actually antecedent to that decree, for the decree is truly and properly eternal, as all God's immanent acts undoubtedly are, whereas the fall took place in time. What we intend, then, is only this, viz., that God (for reasons, without doubt, worthy of Himself, and of which we are by no means in this life competent judges), having, from everlasting, peremptorily ordained to suffer the fall of Adam, did likewise, from everlasting, consider the human race as fallen; and out of the whole mass of mankind, thus viewed and foreknown as impure and obnoxious to condemnation, vouchsafed to select some particular persons (who collectively make up a very great though precisely determinate number) in and on whom He would make known the ineffable riches of His mercy.

CHAPTER II

WHEREIN THE DOCTRINE OF PREDESTINATION IS EXPLAINED AS IT RELATES IN GENERAL TO ALL MEN.

Thus much being premised with relation to the Scripture terms commonly made use of in this controversy, we shall now proceed to take a nearer view of this high and mysterious article, and-

I.-We, with the Scriptures, assert that there is a predestination of some particular persons to life for the praise of the glory of Divine grace, and a predestination of other particular persons to death, which death of punishment they shall inevitably undergo, and that justly, on account of their sins -

(1) There is a predestination of some particular persons to life, so "Many are called, but few chosen" (Matt. xx. 15), i.e., the Gospel revelation comes, indiscriminately, to great multitudes, but few, comparatively speaking, are spiritually and eternally the better for it, and these few, to whom it is the savour of life unto life, are therefore savingly benefited by it, because they are the chosen or elect of God. To the same effect are the following passages, among many others "For the elect's sake, those days shall be shortened " (Matt. xxiv. 22). "As many as were ordained to eternal life, believed" (Acts xiii. 48). "Whom He did predestinate, them He also called" (Rom. viii. 30), and ver. 33, "Who shall lay anything to the charge of God's elect?" "According as He hath chosen us in Him, before the foundation of the world, that we should be holy . . . Having predestinated us to the adoption of children, by Jesus Christ, unto Himself, according to the good pleasure of His will" (Eph. i. 4, 5). "Who hath saved us, and called us with an holy calling, not according to our works, but according to His own purpose and grace which was given us, in Christ, before the world began" (2 Tim. i. 9).

(2) This election of certain individuals unto eternal life was for the praise of the glory of Divine grace. This is expressly asserted, in so many words, by the apostle (Eph. i. 5, 6). Grace, or mere favour, was the impulsive cause of all: it was the main spring, which set all the inferior wheels in motion. It was an act of grace in God to choose any, when He might have passed by all. It was an act of sovereign grace to choose this man rather than that, when both were equally undone in themselves, and alike obnoxious to His displeasure. In a word, since election is not of works, and does not proceed on the least regard had to any worthiness in its objects, it must be of free, unbiassed grace, but election is not of works (Rom. xi. 5, 6), therefore it is solely of grace.

(3) There is, on the other hand, a predestination of some particular persons to death. " If our Gospel be hid, it is hid to them that are lost" (2 Cor. iv. 3). "Who stumble at the word being disobedient; whereunto also they were appointed" (1 Pet. ii. 8). "These as natural brute beasts, made to be taken and destroyed" (2 Pet. ii. 12). "There are certain men, crept in unawares, who were before, of old, ordained to this condemnation" (Jude 4). "Whose names were not written in the book of life from the foundation of the world (Rev. xvii. 8). But of this we shall treat professedly, and more at large, in the fifth chapter.

(4) This future death they shall inevitably undergo, for, as God will certainly save all whom He wills should be saved, so He will as surely condemn all whom He wills shall be condemned; for He is the Judge of the whole earth, whose decree shall stand, and from whose sentence there is no appeal. "Hath He said, and shall He not make it good? hath He spoken, and shall it not come to pass?" And His decree is this: that these (i.e., the non-elect, who are left under the guilt of final impenitence, unbelief and sin)" shall go away into everlasting punishment, and the righteous (i.e., those who, in consequence of their election in Christ and union to Him, are justly reputed and really constituted such) shall enter into life eternal" (Matt. xxv. 46).

(5) The reprobate shall undergo this punishment justly and on account of their sins. Sin is the meritorious and immediate cause of any man's damnation. God condemns and punishes the non-elect, not merely as men, but as sinners, and had it pleased the great Governor of the universe to have entirely prevented sin from having any entrance into the world, it would seem as if He could not, consistently with His known attributes, have condemned any man at all. But, as all sin is properly meritorious of eternal death, and all men are sinners, they who are condemned are condemned most justly, and those who are saved are saved in a way of sovereign mercy through the vicarious obedience and death of Christ for them.

Now this twofold predestination, of some to life and of others to death (if it may be called twofold, both being constituent parts of the same decree), cannot be denied without likewise denying (1) most express and frequent declarations of Scripture, and (2) the very existence of God, for, since God is a Being perfectly simple, free from all accident and composition, and yet a will to save some and punish others is very often predicated of Him in Scripture, and an immovable decree to do this, in consequence of His will, is likewise ascribed to Him, and a perfect foreknowledge of the sure and certain accomplishment of what He has thus willed and decreed is also attributed to Him, it follows that whoever denies this will, decree and foreknowledge of God, does implicitly and virtually deny God Himself, since His will, decree and foreknowledge are no other than God Himself willing and decreeing and foreknowing.

II.-We assert that God did from eternity decree to make man in His own image, and also decreed to suffer him to fall from that image in which he should be created, and thereby to forfeit the happiness with which he was invested, which decree and the consequences of it were not limited to Adam only, but included and extended to all his natural posterity.

Something of this was hinted already in the preceding chapter, and we shall now proceed to the proof of it.

(1) That God did make man in His own image is evident from Scripture (Gen. i. 27)

(2) That He decreed from eternity so to make man is as evident, since for God to do anything without having decreed it, or fixed a previous plan in His own mind, would be a manifest imputation on His wisdom, and if He decreed that now, or at any time, which He did not always decree, He could not be unchangeable.

(3) That man actually did fall from the Divine image and his original happiness is the undoubted voice of Scripture (Gen. iii.), and

(4) That he fell in consequence of the Divine decree* we prove thus: God was either willing that Adam should fall, or unwilling, or indifferent about it. If God was unwilling that Adam should transgress, how came it to pass that he did? Is man stronger and is Satan wiser than He that made them? Surely no. Again, could not God, had it so pleased Him, have hindered the tempter's access to paradise? or have created man, as He did the elect angels, with a will invariably determined to good only and incapable of being biassed to evil? or, at least, have made the grace and strength, with which He endued Adam, actually effectual to the resisting of all solicitations to sin? None but atheists would answer these questions in the negative. Surely, if God had not willed the fall, He could, and no doubt would, have prevented it; but He did not prevent it: ergo He willed it. And if He willed it, He certainly decreed it, for the decree of God is nothing else but the seal and ratification of His Will. He does nothing but what He decreed, and He decreed nothing which He did not will, and both will and decree are absolutely eternal, though the execution of both be in time. The only way to evade the force of this reasoning is to say that "God was indifferent and unconcerned whether man stood or fell." But in what a shameful, unworthy light does this represent the Deity! Is it possible for us to imagine that God could be an idle, careless spectator of one of the most important events that ever came to pass? Are not "the very hairs of our head all numbered"? or does "a sparrow fall to the ground without our heaveuly Father"? If, then, things the most trivial and worthless are subject to the appointment of His decree and the control of His providence, how much more is man, the masterpiece of this lower creation? and above all that man Adam, who when recent from his Maker's hands was the living image of God Himself, and very little inferior to angels! and on whose perseverance was suspended the welfare not of himself only, but likewise that of the whole world. But, so far was God from being indifferent in this matter, that there is nothing whatever about which He is so, for He worketh all things, without exception," after the counsel of His own will" (Eph. i. 11), consequently, if He positively wills whatever is done, He cannot be indifferent with regard to anything. On the whole, if God was not unwilling that Adam should fall, He must have been willing that he should, since between God's willing and nilling there is no medium. And is it not highly rational as well as Scriptural, nay, is it not absolutely necessary to suppose that the fall was not contrary to the will and determination of God? since, if it was, His will (which the apostle represents as being irresistible, Rom. ix. 19) was apparently frustrated and His determination rendered of worse than none effect. And how dishonourable to, how inconsistent with, and how notoriously subversive of the dignity of God such a blasphemous supposition would be, and how irreconcileable with every one of His allowed attributes is very easy to observe.

* See this article judiciously stated and nervously asserted by Witsius in his Oecon. 1.1, cap. 8, s.1O-25.

(5) That man by his fall forfeited the happiness with which he was invested is evident as well from Scripture as from experience (Gen. iii. 7-24; Rom. V. 12; Gal. iii. 10). He first sinned (and the essence of sin lies in disobedience to the command of God) and then immediately became miserable, misery being through the Divine appointment, the natural and inseparable concomitant of sin.

(6) That the fall and its sad consequences did not terminate solely in Adam, but affected his whole posterity, is the doctrine of the sacred oracles (Psalm li. 5; Rom. v.12-19; 1 Cor. xv. 22; Eph. ii. 3). Besides, not only spiritual and eternal, but likewise temporal death is the wages of sin (Rom. vi. 23; James i. 15), and yet we see that millions of infants, who never in their own persons either did or could commit sin, die continually. It follows that either God must be unjust in punishing the innocent, or that these infants are some way or the other guilty creatures; if they are not so in themselves (I mean actually so by their own commission of sin), they must be so in some other person, and who that person is let Scripture say (Rom. v.12, 18; 1 Cor. xv. 22). And, I ask, how can these be with equity sharers in Adam's punishment unless they are chargeable with his sin? and how can they be fairly chargeable with his sin unless he was their federal head and representative, and acted in their name, and sustained their persons, when he fell?

III.-We assert that as all men universally are not elected to salvation, so neither are all men universally ordained to condemnation. This follows from what has been proved already; however, I shall subjoin some further demonstration of these two positions.

(1) All men universally are not elected to salvation, and, first, this may be evinced a posteriri; it is undeniable from Scripture that God will not in the last day save every individual of mankind! (Dan. xii. 2; Matt. xxv. 46; John v. 29). Therefore, say we, God never designed to save every individual, since, if He had, every individual would and must be saved, for "His counsel shall stand, and He will do all His pleasure." (See what we have already advanced on this head in the first chapter under the second article, Position 8). Secondly, this may be evinced also from God's foreknowledge. The Deity from all eternity, and consequently at the very time He gives life and being to a reprobate, certainly foreknew, and knows, in consequence of His own decree, that such a one would fall short of salvation. Now, if God foreknew this, He must have predetermined it, because His own will is the foundation of His decrees, and His decrees are the foundation of His prescience; He therefore foreknowing futurities, because by His predestination He hath rendered their futurition certain and inevitable. Neither is it possible, in the very nature of the thing, that they should be elected to salvation, or ever obtain it, whom God foreknew should perish, for then the Divine act of preterition would be changeable, wavering and precarious, the Divine foreknowledge would be deceived, and the Divine will impeded. All which are utterly impossible. Lastly, that all men are not chosen to life, nor created to that end is evident in that there are some who were hated of God before they were born (Rom. ix. 11-13), are "fitted for destruction" (ver. 22), and "made for the day of evil" (Prov. xvi. 1).

But (2) all men universally are not ordained to condemnation. There are some who are chosen (Matt. xx. 16). An election, or elect number, who obtain grace and salvation, while "the rest are blinded" (Rom. xi. 7), a little flock, to whom it is the Father's good pleasure to give the kingdom (Luke xii. 32). A people whom the Lord hath reserved (Jer. 1. 20) and formed for Himself (Isa. xliii. 21). A peculiarly favoured race, to whom "it is given to know the mysteries of the kingdom of heaven," while to others "it is not given" (Matt. xiii. 11), a "remnant according to the election of grace" (Rom. xi. 5), whom "God hath not appointed to wrath, but to obtain salvation by Jesus Christ" (1 Thes. v.9). In a word, who are "a chosen generation, a royal priesthood, a holy nation, a peculiar people, that they should show forth the praises of Him who hath called them out of darkness into His marvellous light" (1 Peter ii. 9), and whose names for that very end "are in the book of life" (Phil. iv. 3) and written in heaven (Luke x. 20; Heb. xii. 23). Luther* observes that in Rom. ix., x. and xi. the apostle particularly insists on the doctrine of predestination, "Because," says he, "all things whatever arise from and depend upon the Divine appointment, whereby it was preordained who should receive the word of life and who should disbelieve it, who should he delivered from their sins and who should be hardened in them, who should be justified and who condemned."

* In Praefat, ad Epist. ad Rom.

IV.-We assert that the number of the elect, and also of the reprobate, is so fixed and determinate that neither can be augmented or diminished. It is written of God that "He telleth the number of the stars, and calleth them all by their names" (Psalm cxlvii. 4). Now, it is as incompatible with the infinite wisdom and knowledge of the all-comprehending God to be ignorant of the names and number of the rational creatures He has made as that He should be ignorant of the stars and the other inanimate products of His almighty power, and if He knows all men in general, taken in the lump, He may well be said, in a more near and special sense, to know them that are His by election (2 Tim. ii. 19). And if He knows who are His, He must, consequently, know who are not His, i.e., whom and how many He hath left in the corrupt mass to be justly punished for their sins. Grant this (and who can help granting a truth so self-evident?), and it follows that the number, as well of the elect as of the reprobate, is fixed and certain, otherwise God would be said to know that which is not true, and His knowledge must be false and delusive, and so no knowledge at all, since that which is, in itself, at best, but precarious, can never be the foundation of sure and infallible knowledge. But that God does indeed precisely know, to a man, who are, and are not the objects of His electing favour is evident from such Scriptures as these "Thou hast found grace in My sight, and I know thee by name" (Exod. xxxiii. 17). "Before I formed thee in the belly, I knew thee" (Jer i. 5). "Your names are written in heaven" (Luke x. 20). "The very hairs of your head are all numbered" (Luke xii. 7). "I know whom I have chosen" (John xiii. 18). "I know My sheep, and am known of Mine" (John x. 14). "The Lord knoweth them that are His" (2 Tim. ii. 19). And if the number of these is thus assuredly settled and exactly known, it follows that we are right in asserting-

V.-That the decrees of election and reprobation are immutable and irreversible. Were not this the case-

(1) God's decree would be precarious, frustrable and uncertain, and, by consequence, no decree at all.

(2) His foreknowledge would be wavering, indeterminate, and liable to disappointment, whereas it always has its accomplishment, and necessarily infers the certain futurity of the thing or things foreknown: "I am God, and there is none like Me, declaring the end from the beginning, and, from ancient times, the things that are not yet done; saying, My counsel shall stand and I will do all My pleasure" (Isa. xlvi. 9, 10).

(3) Neither would His Word be true, which declares that, with regard to the elect, "the gifts and calling of God are without repentance" (Rom. xi. 29); that "whom He predestinated, them He also glorified" (Rom. viii. 30); that whom He loveth, He loveth to the end (John xiii. 1), with numberless passages to the same purpose. Nor would His word be true with regard to the non-elect if it was possible for them to be saved, for it is there declared that they are fitted for destruction, etc. (Rom. ix. 22); foreordained unto condemnation (Jude 4), and delivered over to a reprobate mind in order to their damnation (Rom. i. 28; 2 Thess. ii. 12).

(4) If, between the elect and reprobate, there was not a great gulph fixed, so that neither can be otherwise than they are, then the will of God (which is the alone cause why some are chosen and others are not) would be rendered inefficacious and of no effect.

(5) Nor could the justice of God stand if He was to condemn the elect, for whose sins He hath received ample satisfaction at the hand of Christ, or if He was to save the reprobate, who are not interested in Christ as the elect are.

(6) The power of God (whereby the elect are preserved from falling into a state of condemnation, and the wicked held down and shut up in a state of death) would be eluded, not to say utterly abolished.

(7) Nor would God be unchangeable if they, who were once the people of His love, could commence the objects of His hatred, or if the vessels of His wrath could he saved with the vessels of grace. Hence that of St. Augustine.* "Brethen," says he, "let us not imagine that God puts down any man in His book and then erases him, for if Pilate could say, 'What I have written, I have written,' how can it be thought that tbe great God would write a person's name in the book of life and then blot it out again?" And may we not, with equal reason, ask, on the other hand, "How can it be thought that any of the reprobate sbould be written in that book of life, which contains the names of the elect only, or that any should be inscribed there who were not written among the living from eternity?" I shall conclude this chapter with that observation of Luther.+ "This," says he, "is the very thing that razes the doctrine of free-will from its foundations, to wit, that God's eternal love of some men and hatred of others is immutable and cannot be reversed." Both one and the other will have its full accomplishment.

* Tom. 8, in Psalm 68, col. 738.
+ De Serv. Arbitr. cap. 168.

CHAPTER III

CONCERNING ELECTION UNTO LIFE, OR PREDESTINATION AS IT RESPECTS THE SAINTS IN PARTICULAR

HAVING considered predestination as it regards all men in general, and briefly shown that by it some are appointed to wrath and others to obtain salvation by Jesus Christ (1 Thess. v. 9), I now come to consider, more distinctly, that branch of it which relates to the saints only, and is commonly styled election. Its definition I have given already in the close of the first chapter. What I have farther to advance, from the Scriptures, on this important subject, I shall reduce to several positions, and subjoin a short explanation and confirmation of each.

POSITION 1. -Those who are ordained unto eternal life were not so ordained on account of any worthiness foreseen in them, or of any good works to be wrought by them, nor yet for their future faith, but purely and solely of free, sovereign grace, and according to the mere pleasure of God. This is evident, among other considerations, from this: that faith, repentance and holiness are no less the free gifts of God than eternal life itself. "Faith is not of yourselves, it is the gift of God" (Eph. ii 8). "Unto you it is given to believe" (Phil. i. 29). "Him hath God exalted with His right hand for to give repentance" (Acts v.31). "Then hath God also to the Gentiles granted repentance unto life" (Acts xi. 18). In like manner holiness is called the sanctification of the Spirit (2 Thess. ii. 13), because the Divine Spirit is the efficient of it in the soul, and, of unholy, makes us holy. Now, if repentance and faith are the gifts, and sanctification is the work of God, then these are not the fruits of man's free-will, nor what he acquires of himself, and so can neither be motives to, nor conditions of his election, which is an act of the Divine mind, antecedent to, and irrespective of all qualities whatever in the persons elected. Besides, the apostle asserts expressly that election is not of works, but of Him that calleth, and that it passed before the persons concerned had done either good or evil (Rom. ix. 11).

Again, if faith or works were the cause of election, God could not be said to choose us, but we to choose Him, contrary to the whole tenor of Scripture "Ye have not chosen Me, but I have chosen you" (John xv. 16). "Herein is love, not that we loved God, but that He loved us. We love Him because He first loved us" (1 John iv. 10, 19). Election is everywhere asserted to be God's act, and not man's (Mark xiii. 20; Rom. ix. 17; Eph. i. 4; 1 Thess. v.9; 2 Thess. ii. 13). Once more, we are chosen that we might be holy, not because it was foreseen we would be so (Eph. i. 4), therefore to represent holiness as the reason why we were elected is to make the effect antecedent to the cause. The apostle adds (ver. 5), "having predestinated us according to the good pleasure of His will," most evidently implying that God saw nothing extra se, had no motive from without, why He should either choose any at all or this man before another. In a word, the elect were freely loved (Hosea xiv. 4), freely chosen (Rom. xi. 5, 6), and freely redeemed (Isa. iii. 3), they are freely called (2 Tim. i. 9), freely justified (Rom. iii. 24), and shall be freely glorified (Rom. vi. 23). The great Augustine, in his book of Retractations, ingenuously acknowledges his error in having once thought that faith foreseen was a condition of election; he owns that that opinion is equally impious and absurd, and proves that faith is one of the fruits of election, and consequently could not be, in any sense, a cause of it. "I could never have asserted," says he, "that God in choosing men to life had any respect to their faith, had I duly considered that faith itself is His own gift." And, in another treatise* of his, he has these words: Since Christ says, 'Ye have not chosen Me,' etc., I would fain ask whether it be Scriptural to say we must have faith before we are elected, and not, rather, that we are elected in order to our having faith?"

* Praedest. cap. 17.

POSITION 2. -As many as are ordained to eternal life are ordained to enjoy that life in and through Christ, and on account of His merits alone (1 Thess. v. 9). Here let it be carefully observed that not the merits of Christ, but the sovereign love of God only is the cause of election itself, but then the merits of Christ are the alone procuring cause of that salvation to which men are elected. This decree of God admits of no cause out of Himself, but the thing decreed, which is the glorification of His chosen ones, may and does admit, nay, necessarily requires, a meritorious cause, which is no other than the obedience and death of Christ.

POSITION 3. -They who are predestinated to life are likewise predestinated to all those means which are indispensably necessary in order to their meetness for, entrance upon, and enjoyment of that life, such as repentance, faith, sanctification, and perseverance in these to the end.

"As many as were ordained to eternal life, believed" (Acts xiii. 48). "He hath chosen us in Him, before the foundation of the world, that we should be holy, and without blame before Him in love" (Eph. i. 4). "For we (i.e., the same we whom He hath chosen before the foundation of the world) are His workmanship, created in Christ Jesus unto good works, which God hath foreordained that we should walk in them" (Eph. ii. 10). And the apostle assures the same Thessalonians, whom he reminds of their election and God's everlasting appointment of them to obtain salvation, that this also was His will concerning them, even their sanctification (1 Thess. i. 4, v.9, iv. 3), and gives them a view of all these privileges at once. "God hath, from the beginning, chosen you to salvation, through sanctification of the Spirit and belief of the truth" (2 Thess. ii. 13). As does the apostle, "Elect-through sanctification of the Spirit unto obedience, and sprinkling of the blood of Jesus Christ" (1 Peter i. 2). Now, though faith and holiness are not represented as the cause wherefore the elect are saved, yet these are constantly represented as the means through which they are saved, or as the appointed way wherein God leads His people to glory, these blessings being always bestowed previous to that. Agreeable to all which is that of Augustine: * "Whatsoever persons are, through the riches of Divine grace, exempted from the original sentence of condemnation are undoubtedly brought to hear the Gospel+, and when heard, they are caused to believe it, and are made likewise to endure to the end in the faith which works by love, and should they at any time go astray, they are recovered and set right again." A little after he adds: "All these things are wrought in them by that God who made them vessels of mercy, and who, by the election of His grace, chose them, in His Son, before the world began."

* De Corrept. et Grat. cap. 7.
+ We must understand this, in a qualified sense, as intending that all tbose of the elect, who live where the Christian dispensation obtains, are, sooner or later, brought to hear the Gospel, and to believe it.

POSITION 4. -Not one of the elect can perish, but they must all necessarily be saved. The reason is this: because God simply and unchangeably wills that all and every one of those whom He hath appointed to life should be eternally glorified, and, as was observed towards the end of the preceding chapter, all the Divine attributes are concerned in the accomplishment of this His will. His wisdom, which cannot err; His knowledge, which cannot be deceived; His truth, which cannot fail; His love, which nothing can alienate; His justice, which cannot condemn any for whom Christ died; His power, which none can resist; and His unchangeableness, which can never vary - from all which it appears that we do not speak at all improperly when we say that the salvation of His people is necessary and certain. Now that is said to be necessary (quod nequit aliter esse) which cannot be otherwise than it is, and if all the perfections of God are engaged to preserve and save His children, their safety and salvation must be, in the strictest sense of the word, necessary. (See Psalm ciii. 17, cxxv. 1, 2; Isa. xlv. 17, liv. 9, 10; Jer. xxxi. 38, xxxii. 40; John vi. 39, x. 28, 29, xiv. 19, xvii. 12; Rom. viii. 30,38,39, xi. 29; 1 Cor. i. 8, 9; Phil. i. 6; 1 Peter i. 4, 5).

Thus St. Augustine:* "Of those whom God hath predestinated none can perish, inasmuch as they are His own elect," and ib., "They are the elect who are predestinated, foreknown, and called according to purpose. Now, could any of these be lost, God would be disappointed of His will and expectation; but He cannot be so disappointed, therefore they can never perish. Again, could they be lost, the power of God would be made void by man's sin, but His power is invincible, therefore they are safe." And again (chap. 9), "The children of God are written, with an unshaken stability, in the book of their heavenly Father's remembrance." And in the same chapter he hath these words: "Not the children of promise, but the children of perdition shall perish, for the former are the predestinated, who are called according to the Divine determination, not one of whom shall finally miscarry." So likewise Luther+: "God's decree of predestination is firm and certain, and the necessity resulting from it is, in like manner, immoveable, and cannot but take place. For we ourselves are so feeble that, if the matter was left in our hands, very few, or rather none, would be saved, but Satan would overcome us all." To which he adds: "Now, since this steadfast and inevitable purpose of God cannot be reversed nor disannulled by any creature whatever, we have a most assured hope that we shall finally triumph over sin, how violently soever it may at present rage in our mortal bodies."

* Tom. 7, De Corr. et Grat. cap. 7.
+ In Praefat. ad Epist. ad Rom.

POSITION 5. -The salvation of the elect was not the only nor yet the principal end of their being chosen, but God's grand end, in appointing them to life and happiness, was to display the riches of His own mercy, and that He might be glorified in and by the persons He had thus chosen.

For this reason the elect are styled vessels of mercy, because they were originally created, and afterwards by the Divine Spirit created anew, with this design and to this very end, that the sovereignty of the Father's grace, the freeness of His love, andthe abundance of His goodness might be manifested in their eternal happiness. Now God, as we have already more than once had occasion to observe, does nothing in time which He did not from eternity resolve within Himself to do, and if He, in time, creates and regenerates His people with a view to display His unbounded mercy, He must consequently have decreed from all eternity to do this with the same view. So that the final causes of election appear to be these two: first and principally, the glory* of God; second and subordinately, the salvation of those He has elected, from which the former arises, and by which it is illustrated and set off. So, "The Lord hath made all things for Himself" (Prov. xvi. 1), and hence that of Paul, "He bath chosen us - to the praise of the glory of His grace" (Eph. i.).

* Let it be carefully observed that when with the Scriptures we assert the glory of God to be the ultimate end of His dealings with angels and men, we do not speak this with respect to His essential glory which He has as God, and which, as it is infinite, is not susceptible of addition nor capable of diminution, but of that glory which is purely manifestative, and which Micraelius, in his Lexic. Philosoph. col. 471, defines to be, Clara rei cum laude notitia; cum nempe, ipsa sua eminentia est magna, augusta, et conspicua. And the accurate Maestricht, Celebratio ceu manifestatio (quae magis proprie glorificatio, quam gloria appellatur), qua, agnita intus eminentia, ejusque congrua aestimatio, propalatur et extollitur. - Theolog. lib. 2, cap. 22 § 8.

POSITION 6. -The end of election, which, with regard to the elect themselves, is eternal life. I say this end and the means conducive to it, such as the gift of the Spirit, faith, etc., are so inseparably connected together that whoever is possessed of these shall surely obtain that, and none can obtain that who are not first possessed of these. "As many as were ordained to eternal life," and none else, "believed" (Acts xiii. 48). "Him hath God exalted - to give repentance unto Israel and remission of sins " (Acts v.31) not to all men, or to those who were not, in the counsel and purpose of God, set apart for Himself, but to Israel, all His chosen people, who were given to Him, were ransomed by Him, and shall be saved in Him with an everlasting salvation. "According to the faith of God's elect" (Tit. i. 1), so that true faith is a consequence of election, is peculiar to the elect, and shall issue in life eternal." He hath chosen us - that we should be holy" (Eph. i.), therefore all who are chosen are made holy, and none but they; and all who are sanctified have a right to believe they were elected, and that they shall assuredly be saved. "Whom He did predestinate, them He also called; whom He called, them He also justified; and whom He justified, them He also glorified" (Rom. viii. 30), which shows that effectual calling and justification are indissolubly connected with election on one hand and eternal happiness on the other; that they are a proof of the former and an earnest of the latter. "Ye believe not, because ye are not of My sheep" (John x. 26); on the contrary, they who believe, therefore, believe because they are of His sheep. Faith, then, is an evidence of election, or of being in the number of Christ's sheep; consequently, of salvation, since all His sheep shall be saved (John x. 28).

POSITION 7. -The elect may, through the grace of God, attain to the knowledge and assurance of their predestination to life, and they ought to seek after it. The Christian may, for instance, argue thus: "'As many as were ordained to eternal life, believed'; through mercy I believe, therefore, I am ordained to eternal life. 'He that believeth shall be saved'; I believe, therefore, I am in a saved state. 'Whom He did predestinate, He called, justified and glorified' ; I have reason to trust that He bath called and justified ME; therefore I can assuredly look backward on my eternal predestination, and forward to my certain glorification." To all which frequently accedes the immediate testimony of the Divine Spirit witnessing with the believer's conscience that he is a child of God (Rom. viii. 16; Gal. iv. 6; 1 John v.10). Christ forbids His little flock to fear, inasmuch as they might, on good and solid grounds, rest satisfied and assured that "it is the Father's" unalterable "good pleasure to give them the kingdom" (Luke xii. 32). And this was the faith of the apostle (Rom. viii. 38, 39).

POSITION 8. -The true believer ought not only to be thoroughly established in the point of his own election, but should likewise believe the election of all his other fellow-believers and brethren in Christ. Now, as there are most evident and indubitable marks of election laid down in Scripture, a child of God, by examining himself whether those marks are found on him, may arrive at a sober and well-grounded certainty of his own particular interest in that unspeakable privilege; and by the same rule whereby he judges of himself he may likewise (but with caution) judge of others. If I see the external fruits and criteria of election on this or that man, I may reasonably, and in a judgment of charity, conclude such an one to be an elect person. So St. Paul, beholding the gracious fruits which appeared in the believing Thessalonians, gathered from thence that they were elected of God (1 Thess. i. 4, 5), and knew also the election of the Christian Ephesians (Eph. i. 4, 5), as Peter also did that of the members of the churches in Pontus, Galatia, etc. (1 Peter i. 2). It is true, indeed, that all conclusions of this nature are not now infallible, but our judgments are liable to mistake, and God only, whose is the book of life, and who is the Searcher of hearts, can absolutely know them that are His (2 Tim. ii. 19); yet we may, without a presumptuous intrusion into things not seen, arrive at a moral certainty in this matter. And I cannot see how Christian love can be cultivated, how we can call one another brethren in the Lord, or how believers can hold religious fellowship and communion with each other, unless they have some solid and visible reason to conclude that they are loved with the same everlasting love, were redeemed by the same Saviour, are partakers of like grace, and shall reign in the same glory.

But here let me suggest one very necessary caution, viz., that though we may, at least very probably, infer the election of some persons from the marks and appearances of grace which may be discoverable in them, yet we can never judge any man whatever to be a reprobate. That there are reprobate persons is very evident from Scripture (as we shall presently show), but who they are is known alone to Him, who alone can tell who and what men are not written in the Lamb's book of life. I grant that there are some particular persons mentioned in the Divine Word of whose reprobation no doubt can be made, such as Esau and Judas; but now the canon of Scripture is completed, we dare not, we must not pronounce any man living to be non-elect, be he at present ever so wicked. The vilest sinner may, for aught we can tell, appertain to the election of grace, and be one day wrought upon by the Spirit of God. This we know, that those who die in unbelief and are finally unsanctified cannot be saved, because God in His Word tells us so, and has represented these as marks of reprobation; but to say that such and such individuals, whom, perhaps, we now see dead in sins, shall never be converted to Christ, would be a most presumptuous assertion, as well as an inexcusable breach of the charity which hopeth all things.

CHAPTER IV

OF REPROBATION OR PREDESTINATION AS IT RESPECTS

THE UNGODLY.

FROM what has been said in the preceding chapter concerning the election of some, it would unavoidably follow, even supposing the Scriptures had been silent about it, that there must be a rejection of others, as every choice does, most evidently and necessarily, imply a refusal, for where there is no leaving out there can be no choice. But beside the testimony of reason, the Divine Word is full and express to our purpose; it frequently, and in terms too clear to be misunderstood, and too strong to be evaded by any who are not proof against the most cogent evidence, attests this tremendous truth, that some are "of old fore-ordained to condemnation." I shall, in the discussion of this awful subject, follow the method hitherto observed, and throw what I have to say into several distinct positions supported by Scripture.

POSITION 1. -God did, from all eternity, decree to leave some of Adam's fallen posterity in their sins, and to exclude them from the participation of Christ and His benefits. For the clearing of this, let it be observed that in all ages the much greater part of mankind have been destitute even of the external means of grace, and have not been favoured with the preaching of God's Word or any revelation of His will. Thus, anciently, the Jews, who were in number the fewest of all people, were, nevertheless, for a long series of ages, the only nation to whom the Deity was pleased to make any special discovery of Himself, and it is observable that our Lord Himself principally confined the advantages of His public ministry to that people; nay, He forbade His disciples to go among any others (Matt. x. 5, 6), and did not commission them to preach the Gospel indiscriminately to Jews and Gentiles until after His resurrection (Mark xvi. 15; Luke xxiv. 47). Hence many nations and communities never had the advantage of hearing the Word preached, and consequently were strangers to the faith that cometh thereby.

It is not indeed improbable, but some individuals in these unenlightened countries might belong to the secret election of grace, and the habit of faith might be wrought in these. However, be that as it will, our argument is not affected by it. It is evident that the nations of the world were generally ignorant, not only of God Himself, but likewise of the way to please Him, the true manner of acceptance with Him, and the means of arriving at the everlasting enjoyment of Him. Now, if God had been pleased to have saved those people, would He not have vouchsafed them the ordinary means of salvation? Would He not have given them all things necessary in order to that end? But it is undeniable matter of fact that He did not, and to very many nations of the earth does not at this day. If, then, the Deity can consistently with His attributes deny to some the means of grace, and shut them up in gross darkness and unbelief, why should it be thought incompatible with His immensely glorious perfections to exclude some persons from grace itself, and from that eternal life which is connected with it, especially seeing He is equally the Lord and sovereign Disposer of the end to which the means lead, as of the means which lead to that end? Both one and the other are His, and He most justly may, as He most assuredly will, do what He pleases with His own.

Besides, it being also evident that many, even of them who live in places where the Gospel is preached, as well as of those among whom it never was preached, die strangers to God and holiness, and without experiencing anything of the gracious influences of His Spirit, we may reasonably and safely conclude that one cause of their so dying is because it was not the Divine will to communicate His grace unto them, since, had it been His will, He would actually have made them partakers thereof, and had they been partakers of it they could not have died without it. Now, if it was the will of God in time to refuse them this grace, it must have been His will from eternity, since His will is, as Himself, the same yesterday, today, and forever.

The actions of God being thus fruits of His eternal purpose, we may safely, and without any danger of mistake, argue from them to that and infer that God therefore does such and such things, because He decreed to do them, His own will being the sole cause of all His works. So that, from His actually leaving some men in final impenitency and unbelief, we assuredly gather that it was His everlasting determination so to do, and consequently that He reprobated some from before the foundation of the world. And as this inference is strictly rational, so is it perfectly Scriptural. Thus the Judge will in the last day declare to those on the left hand, "I never knew you" (Matt. vii. 23), i.e., "I never, no, not from eternity, loved, approved or acknowledged you for Mine," or, in other words, "I always hated you."

Our Lord (in John xvii.) divides the whole human race into two great classes - one He calls the world; the other, "the men who were given Him out of the world." The latter, it is said, the Father loved, even as He loved Christ Himself (ver. 23), but He loved Christ "before the foundation of the world" (ver. 24), i.e., from everlasting; therefore He loved the elect so too, and if He loved these from eternity, it follows, by all the rules of antithesis, that He hated the others as early. So, "The children being not yet born, neither having done good or evil, that the purpose of God," etc. (Rom. ix.). From the example of the two twins, Jacob and Esau, the apostle infers the eternal election of some men and the eternal rejection of all the rest.

POSITION 2. -Some men were, from all eternity, not only negatively excepted from a participation of Christ and His salvation, but positively ordained to continue in their natural blindness, hardness of heart, etc., and that the just judgment of God. (See Exod. ix.; 1 Sam. ii. 25; 2 Sam. xvii. 14; Isa. vi. 9-11; 2 Thess. ii. 11, 12.) Nor can these places of Scripture, with many others of like import, be understood of an involuntary permission on the part of God, as if God barely suffered it to be so, quasi invitus, as it were by constraint, and against His will, for He permits nothing which He did not resolve and determine to permit. His permission is a positive, determinate act of His will, as Augustine, Luther and Bucer justly observe. Therefore, if it be the will of God in time to permit such and such men to continue in their natural state of ignorance and corruption, the natural consequence of which is their falling into such and such sins (observe God does not force them into sin, their actual disobedience being only the consequence of their not having that grace which God is not obliged to grant them)-I say, if it be the will of God thus to leave them in time (and we must deny demonstration itself, even known absolute matter of fact, if we deny that some are so left), then it must have been the Divine intention from all eternity so to leave them, since, as we have already had occasion to observe, no new will can possibly arise in the mind of God. We see that evil men actually are suffered to go on adding sin to sin, and if it be not inconsistent with the sacred attributes actually to permit this, it could not possibly be inconsistent with them to decree that permission before the foundations of the world were laid.

Thus God efficaciously permitted (having so decreed) the Jews to be, in effect, the crucifiers of Christ, and Judas to betray Him (Acts iv. 27, 28; Matt. xxvi. 23, 24). Hence we find St. Augustine* speaking thus: "Judas was chosen, but it was to do a most execrable deed, that thereby the death of Christ, and the adorable work of redemption by Him, might be accomplished. When therefore we hear our Lord say, 'Have not I chosen you twelve, and one of you is a devil?' we must understand it thus, that the eleven were chosen in mercy, but Judas in judgment; they were chosen to partake of Christ's kingdom; he was chosen and pitched upon to betray Him and be the means of shedding His blood."

* De Corr. and Grat. cap. 7.

POSITION 3. -The non-elect were predestinated, not only to continue in final impenitency, sin and unbelief, but were likewise, for such their sins, righteously appointed to infernal death hereafter.

This position is also self-evident for it is certain that in the day of universal judgment all the human race will not be admitted into glory, but some of them transmitted to the place of torment. Now, God does and will do nothing but in consequence of His own decree (Psalm cxxxv. 6; Isa. xlvi. 11; Eph. i. 9, 11); therefore the condemnation of the unrighteous was decreed of God, and if decreed by Him, decreed from everlasting, for all His decrees are eternal. Besides, if God purposed to leave those persons under the guilt and the power of sin, their condemnation must of itself necessarily follow, since without justification and sanctification (neither of which blessings are in the power of man) none can enter heaven (John xiii. 8; Heb. xii. 14). Therefore, if God determined within Himself thus to leave some in their sins (and it is but too evident that this is really the case), He must also have determined within Himself to punish them for those sins (final guilt and final punishment being correlatives which necessarily infer each other), but God did determine both to leave and to punish the non-elect, therefore there was a reprobation of some from eternity. Thus, "Go, ye cursed, into everlasting fire, prepared for the devil and his angels" (Matt. xxv.); for Satan and all his messengers, emissaries and imitators, whether apostate spirits or apostate men.

Now, if penal fire was, in decree from everlasting, prepared for them, they, by all the laws of argument in the world, must have been in the counsel of God prepared, i.e., designed for that fire, which is the point I undertook to prove. Hence we read "of vessels of wrath fitted to destruction, put together, made up, formed or fashioned, for perdition" (Rom. ix.), who are and can be no other than the reprobate. To multiply Scriptures on this head would be almost endless; for a sample, consult Prov. xvi. 4; 1 Peter ii. 8; 2 Peter ii. 12; Jude 4; Rev. xiii. 8.

POSITION 4. -As the future faith and good works of the elect were not the cause of their being chosen, so neither were the future sins of the reprobate the cause of their being passed by, but both the choice of the former and the decretive omission of the latter were owing, merely and entirely, to the sovereign will and determinating pleasure of God.

We distinguish between preterition, or bare non-election, which is a purely negative thing, and condemnation, or appointment to punishment: the will of God was the cause of the former, the sins of the non-elect are the reason of the latter. Though God determined to leave, and actually does leave, whom He pleases in the spiritual darkness and death of nature, out of which He is under no obligation to deliver them, yet He does not positively condemn any of these merely because He hath not chosen them, but because they have sinned against Him. (See Rom. i. 21-24; Rom. ii. 8, 9; 2 Thess. ii. 12.) Their preterition or non-inscription in the book of life is not unjust on the part of God, because out of a world of rebels, equally involved in guilt, God (who might, with out any impeachment of His justice, have passed by all, as He did the reprobate angels) was, most unquestionably, at liberty, if it so pleased Him, to extend the sceptre of His clemency to some and to pitch upon whom He would as the objects of it. Nor was this exemption of some any injury to the non-elect, whose case would have been just as bad as it is, even supposing the others had not been chosen at all. Again, the condemnation of the ungodly (for it is under that character alone that they are the subjects of punishment and were ordained to it) is not unjust, seeing it is for sin and only for sin. None are or will be punished but for their iniquities, and all iniquity is properly meritorious of punishment: where, then, is the supposed unmercifulness, tyranny or injustice of the Divine procedure?

POSITION 5. -God is the creator of the wicked, but not of their wickedness; He is the author of their being, but not the infuser of their sin.

It is most certainly His will (for adorable and unsearchable reasons) to permit sin, but, with all possible reverence be it spoken, it should seem that He cannot, consistently with the purity of His nature, the glory of His attributes, and the truth of His declarationo, be Himself the author of it. " Sin," says the apostle, "entered into the world by one man," meaning by Adam, consequently it was not introduced by the Deity Himself. Though without the permission of His will and the concurrence of His providence, its introduction had been impossible, yet is He not hereby the Author of sin so introduced.* Luther observes (De Serv. Arb., c. 42): "It is a great degree of faith to believe that God is merciful and gracious, though He saves so few and condemns so many, and that He is strictly just, though, in consequence of His own will, He made us not exempt from liableness to condemnation." And cap. 148: "Although God doth not make sin, nevertheless He ceases not to create and multiply individuals in the human nature, which, through the withholding of His Spirit, is corrupted by sin, just as a skilful artist may form curious statues out of bad materials. So, such as their nature is, such are men themselves; God forms them out of such a nature."

* It is a known and very just maxim of the schools, Effectus sequitur causam proximam: "An effect follows from, and is to be inscribed to, the last immediate cause that produced it." Thus, for instance, if I hold a book or a stone in my hand, my holding it is the immediate cause of its not falling; but if I let it go, my letting it go is not the immediate cause of its falling: it is carried downwards by its own gravity, which is therefore the causa proxima effectus, the proper and immediate cause of its descent. It is true, if I had kept my hold of it, it would not have fallen, yet still the immediate, direct cause of its fall is its own weight, not my quitting my hold. The application of this to the providence of God, as concerned in sinful events, is easy. Without God, there could have been no creation; without creation, no creatures; without creatures, no sin. Yet is not sin chargeable on God for effectus sequitur causam proximam.

POSITION 6. -The condemnation of the reprobate is necessary and inevitable. Which we prove thus. It is evident from Scripture that the reprobate shall be condemned. But nothing comes to pass (much less can the condemnation of a rational creature) but in consequence of the will and decree of God. Therefore the non-elect could not be condemned was it not the Divine pleasure and determination that they should, and if God wills and determines their condemnation, that condemnation is necessary and inevitable. By their sins they have made themselves guilty of death, and as it is not the will of God to pardon those sins and grant them repentance unto life, the punishment of such impenitent sinners is as unavoidable as it is just. It is our Lord's own declaration that "a corrupt tree cannot bring forth good fruit" (Matt. vii.), or, in other words, that a depraved sinner cannot produce in himself those gracious habits, nor exert those gracious acts, without which no adult person can be saved. Consequently the reprobate must, as corrupt, fruitless trees (or fruitful in evil only), be "hewn down and cast into the fire" (Matt. iii.). This, therefore, serves as another argument in proof of the inevitability of their future punishment, which argument, in brief, amounts to this: they who are not saved from sin must unavoidably perish, but the reprobate are not saved from sin (for they have neither will nor power to save themselves, and God, though He certainly can, yet He certainly will not save them), therefore their perdition is unavoidable. Nor does it follow, from hence, that God forces the reprobate into sin, and thereby into misery, against their wills, but that, in consequence of their natural depravity (which it is not the Divine pleasure to deliver them out of, neither is He bound to do it, nor are they themselves so much as desirous that He would), they are voluntarily biassed and inclined to evil; nay, which is worse still, they hug and value their spiritual chains, and even greedily pursue the paths of sin, which lead to the chambers of death. Thus God does not (as we are slanderously reported to affirm) compel the wicked to sin, as the rider spurs forward an unwilling horse; God only says in effect that tremendous word, "Let them alone" (Matt. xv. 14). He need but slacken the reins of providential restraint and withhold the influence of saving grace, and apostate man will too soon, and too surely, of his own accord, "fall by his iniquity" ; he will presently be, spiritually speaking, a felo de se, and, without any other efficiency, lay violent hands on his own soul. So that though the condemnation of the reprobate is unavoidable, yet the necessity of it is so far from making them mere machines or involuntary agents, that it does not in the least interfere with the rational freedom of their wills, nor serve to render them less inexcusable.

POSITION 7. -The punishment of the non-elect was not the ultimate end of their creation, but the glory of God. It is frequently objected to us that, according to our view of predestination, "God makes some persons on purpose to damn them," but this we never advanced; nay, we utterly reject it as equally unworthy of God to do and of a rational being to suppose. The grand, principal end, proposed by the Deity to Himself in His formation of all things, and of mankind in particular, was the manifestation and display of His own glorious attributes. His ultimate scope in the creation of the elect is to evidence and make known by their salvation the unsearchable riches of His power and wisdom, mercy and love, and the creation of the non-elect is for the display of His justice, power, sovereignty, holiness and truth. So that nothing can be more certain than the declaration of the text we have frequently had occasion to cite, "The Lord bath made all things for Himself, even the wicked for the day of evil" (Prov. xvi.). On one hand, the vessels of wrath are fitted for destruction," in order that God may "show His wrath and make His power known," and manifest the greatness of His patience and longsuffering (Rom. ix. 32). On the other hand, He afore prepared the elect to salvation, that on them He might demonstrate "the riches of His glory and mercy" (ver 23). As, therefore, God Himself is the sole Author and efficient of all His own actions, so is He likewise the supreme end to which they lead and in which they terminate.

Besides, the creation and perdition of the ungodly answer another purpose (though a subordinate one) with regard to the elect themselves, who from the rejection of those learn (1) to admire the riches of the Divine love toward themselves, which planned and has accomplished the work of their salvation, while others, by nature on on equal level with them, are excluded from a participation of the same benefits. And such a view of the Lord's distinguishing mercy is (2) a most powerful motive to thankfulness that when they too might justly have been condemned with the world of the non-elect, they were marked out as heirs of the grace of life. (3) Hereby they are taught ardently to love their heavenly Father; (4) to trust in Him assuredly for a continued supply of grace while they are on earth and for the accomplishment of His eternal decree and promise by their glorification in heaven; and (5) to live as becomes those who have received such unspeakable mercies from the hand of their God and Saviour. So Bucer somewhere observes that the punishment of the reprobate "is useful to the elect, inasmuch as it influences them to a greater fear and abhorrence of sin, and to a firmer reliance on the goodness of God."

POSITION 8. -Notwithstanding God did from all eternity irreversibly choose out and fix upon some to be partakers of salvation by Christ and rejected the rest (who are therefore termed by the apostle, the refuse, or those that remained and were left out), acting in both according to the good pleasure of His own sovereign will, yet He did not herein act an unjust, tyrannical or cruel part, nor yet show Himself a respecter of persons.

(1) He is not unjust in reprobating some, neither can He be so, for "the Lord is holy in all His ways and righteous in all His works" (Psa. cxlv.). But salvation and damnation are works of His, consequently neither of them is unrighteous or unholy. It is undoubted matter of fact that the Father draws some men to Christ and saves them in Him with an everlasting salvation, and that He neither draws nor saves some others; and if it be not unjust in God actually to forbear saving these persons after they are born, it could not be unjust in Him to determine as much before they were born. What is not unjust for God to do in time, could not, by parity of argument, be unjust in Him to resolve upon and decree from eternity. And, surely, if the apostle's illustration be allowed to have any propriety, or to carry any authority, it can no more be unjust in God to set apart some for communion with Himself in this life and the next, and to set aside others according to His own free pleasure, than for a potter to make out of the same mass of clay some vessels for honourable and others for inferior uses. The Deity, being absolute Lord of all His creatures, is accountable to none for His doings, and cannot be chargeable with injustice for disposing of His own as He will.

(2) Nor is the decree of reprobation a tyrannical one. It is, indeed, strictly sovereign; but lawful sovereignty and lawless tyranny are as really distinct and different as any two opposites can be. He is a tyrant, in the common acceptation of that word, who (a) either usurps the sovereign authority and arrogates to himself a dominion to which he has no right, or (b) who, being originally a lawful prince, abuses his power and governs contrary to law. But who dares to lay either of these accusations to the Divine charge? God as Creator has a most unquestionable and unlimited right over the souls and bodies of men, unless it can be supposed, contrary to all Scripture and common sense, that in making of man He made a set of beings superior to Himself and exempt from His jurisdiction. Taking it for granted, therefore, that God has an absolute right of sovereignty over His creatures, if He should be pleased (as the Scriptures repeatedly assure us that He is) to manifest and display that right by graciously saving some and justly punishing others for their sins, who are we that we should reply against God?

Neither does the ever-blessed Deity fall under the second notion of a tyrant, namely, as one who abuses his power by acting contrary to law, for by what exterior law is HE bound, who is the supreme Law-giver of the universe? The laws promulgated by Him are designed for the rule of our conduct, not of His. Should it be objected that "His own attributes of goodness and justice, holiness and truth, are a law to Himself," I answer that, admitting this to be the case, there is nothing in the decree of reprobation as represented in Scripture, and by us from thence, which clashes with any of those perfections. With regard to the Divine goodness, though the non-elect are not objects of it in the sense the elect are, yet even they are not wholly excluded from a participation of it. They enjoy the good things of providence in common with God's children, and very often in a much higher degree. Besides, goodness, considered as it is in God, would have been just the same infinite and glorious attribute, supposing no rational beings had been created at all or saved when created. To which may be added, that the goodness of the Deity does not cease to be infinite in itself, only because it is more extended to some objects than it is to others. The infinity of this perfection, as residing in God and coinciding with His essence, is sufficiently secured, without supposing it to reach indiscriminately to all the creatures He has made. For, was this way of reasoning to be admitted, it would lead us too far and prove too much, since, if the infinity of His goodness is to be estimated by the number of objects upon which it terminates, there must be an absolute, proper infinity of reasonable beings to terminate that goodness upon; consequently it would follow from such premises either that the creation is as truly infinite as the Creator, or, if otherwise, that the Creator's goodness could not be infinite, because it has not an infinity of objects to make happy. *
* The late most learned and judicious Mr. Charnock has, in my judgment at least, proved most clearly and satisfactorily that the exclusion of some individual persons from a participation of saving grace is perfectly consistent with God's unlimited goodness. He observes that "the goodness of the Deity is infinite and circumscribed by no limits. The exercise of His goodness may be limited by Himself, but His goodness, the principle, cannot, for, since His essence is infinite, and His goodness is not distinguished from His essence, it is infinite also. God is necessarily good in His nature, but free in His communications of it. He is necessarily good, affective, in regard of His nature, but freely good, effective, in regard of the effluxes of it to this or that particular subject He pitcheth upon. He is not necessarily communicative of His goodness, as the sun of its light or a tree of its cooling shade, which chooses not its objects, but enlightens all indifferently without variation or distinction: this were to make God of no more understanding than the sun, which shines not where it pleases, but where it must. He is an understanding agent, and hath a sovereign right to choose His own subjects. It would not be a supreme if it were not a voluntary goodness. It is agreeable to the nature of the Highest Good to be absolutely free, and to dispense His goodness in what methods and measures He pleases, according to the free determinations of His own will, guided by the wisdom of His mind and regulated by the holiness of His nature. He will be good to whom He will be good. When He doth act, He cannot but act well; so far it is necessary yet He may act this good or that good, to this or that degree; so it is free. As it is the perfection of His nature, it is necessary; as it is the communication of His bounty, it is voluntary. The eye cannot but see if it be open, yet it may glance on this or that colour, fix upon this or that object, as it is conducted by the will. What necessity could there be on God to resolve to communicate His goodness [at all]? It could not be to make Himself better by it, for he had [before] a goodness incapable of any addition. What obligation could there be from the creature? Whatever sparks of goodness any creature hath are the free effusions of God's bounty, the offsprings of his own inclination to do well, the simple favour of the donor. God is as unconstrained in His liberty in all His communications as [He is] infinite in His goodness the fountain of them." Charnock's Works, Vol.1, p. 583, etc. With whom agrees the excellent Dr. Bates, surnamed, for his eloquence, the silver-tongued, and who, if he had a silver tongue, had likewise a golden pen. "God," says he, "is a wise and free agent, and as He is infinite in goodness, so the exercise of it is voluntary, and only so far as He pleases." -Harm. of Divine Attrib., chap. 3.

Lastly, if it was not incompatible with God's infinite goodness to pass by the whole body of fallen angels and leave them under the guilt of their apostacy, much less can it clash with that attribute to pass by some of fallen mankind and resolve to leave them in their sins and punish them for them. Nor is it inconsistent with Divine justice to withhold saving grace from some, seeing the grace of God is not what He owes to any. It is a free gift to those that have it, and is not due to those that are without it; consequently there can be no injustice in not giving what God is not bound to bestow. There is no end of cavilling at the Divine dispensations if men are disposed to do it. We might, with equality of reason, when our hand is in, presume to charge the Deity with partiality for not making all His creatures angels because it was in His power to do so, as charge Him with injustice for not electing all mankind. Besides, how can it possibly be subversive of His justice to condemn, and resolve to condemn, the non-elect for their sins when those very sins were not atoned for by Christ as the sins of the elect were? His justice in this case is so far from hindering the condemnation of the reprobate that it renders it necessary and indispensable. Again, is the decree of sovereign preterition and of just condemnation for sin repugnant to the Divine holiness? Not in the least, so far from it, that it does not appear how the Deity could be holy if He did not hate sin and punish it. Neither is it contrary to His truth and veracity. Quite the reverse. For would not the Divine veracity fall to the ground if the finally wicked were not condemned?

(3) God, in the reprobation of some, does not act a cruel part. Whoever accused a chief magistrate of cruelty for not sparing a company of atrocious malefactors, and for letting the sentence of the law take place upon them by their execution? If, indeed, the magistrate pleases to pity some of them and remit their penalty, we applaud his clemency, but the punishment of the rest is no impeachment of his mercy. Now, with regard to God, His mercy is free and voluntary. He may extend it to and withhold it from whom He pleases (Rom. ix. 15, 18), and it is sad indeed if we will not allow the Sovereign, the all-wise Governor of heaven and earth, the same privilege and liberty we allow to a supreme magistrate below.

(4) Nor is God, in choosing some and rejecting others, a respecter of persons. He only comes under that title who, on account of parentage, country, dignity, wealth, or for any other external consideration *, shows more favour to one person than to another. But that is not the case with God. He considers all men as sinners by nature, and has compassion not on persons of this or that sect, country, sex, age or station in life, because they are so circumstanced, but on whom, and because, He will have compassion. Pertinent to the present purpose is that passage of St. Augustine: + "Forasmuch as some people imagine that they must look on God as a respecter of persons if they believe that without any respect had to the previous merits of men, He hath mercy on whom He will, and calls whom it is His pleasure to call, and makes good whom He pleases. The scrupulousness of such people arises from their not duly attending to this one thing, namely, that damnation is rendered to the wicked as a matter of debt, justice and desert, whereas the grace given to those who are delivered is free and unmerited, so that the condemned sinner cannot allege that he is unworthy of his punishment, nor the saint vaunt or boast as if he was worthy of his reward. Thus, in the whole course of this procedure, there is no respect of persons. They who are condemned and they who are set at liberty constituted originally one and the same lump, equally infected with sin and liable to vengeance. Hence the justified may learn from the condemnation of the rest that that would have been their own punishment had not God's free grace stepped in to their rescue."

*  prosopolapsia, Personae acceptio, quum magis huic favemus, quam illi, ob circumstantiam aliquam, ceu qualitatem, externam, ei adhaerentem; puta genus, dignitatem, opes, patriam, etc. Scapula, in voc. So that elegant, accurate and learned Dutch divine, Laurentius: Haec vero est, quando persona personae praefertur ex causa indebita: puta, si judez absolvat reum, vel quia dives est, vel quia potens, vel quia magistratus est, vel quia amicus et propinquus est, etc. "That is respect of persons, when one man is preferred to another on some sinister and undue account, as when a judge acquits a criminal merely because he is rich, or powerful, or is his friend or relation, etc." - Comment. in Epist. Jacob, p .92. Now, in the matter of election and preterition, God is influenced by no such motives, nor indeed by any exterior inducement or any motive, extra se, out of Himself. He does not, for instance, condemn any penons on account of their poverty. But, on the reverse, hath chosen many who are poor in this world (James ii. 5). Nor does He condemn any for being rich, for some, even of the mighty and noble, are called by His grace (1 Cor. i. 26). He does not respect any man's parentage or country, for the elect will be "gathered together from the four winds, from under one end of heaven to the other" (Matt. xxiv. 31), and He hath redeemed to Himself a select number "out of every kindred and tongue, and people, and nation" (Rev. v. 9; vii. 9). So far is God from being in any sense a respecter of persons, that in Christ Jesus, there is neither Jew nor Greek, bond nor free, male nor female (Gal. iii. 28). He does not receive one nor reject another merely for coming or not coming under any of these characters. His own sovereign will, and not their external or internal circumstances, was the sole rule by which He proceeded in appointing some to salvation and decreeing to leave others in their sins. So that God is not herein a respecter of their persons, but a respecter of Himself and His own glory. And as God is no respecter of persons because He chooses some as objects of His favour and omits others, all being on a perfect equality, so neither does it follow that He is such from His actually conferring spiritual and eternal blessings on the former and denying them to the latter, seeing these blessings are absolutely His own, and which He may, therefore, without injustice, give or not give at His pleasure. Dr. Whitby himself, though so strenuous an adversary to everything that looks like predestination, yet very justly observes (and such a concession from such a pen merits the reader's attention): "Locum non habet  [scil. prosopolapsia] in bonis mere liberis et gratuitis: neque iis. in quibus, unum alteri praeferre, nostri arbitrii out privilegii est." -Ethic. Compend., 1.2, c. 5, sect. 9, i.e., "The bestowing [and consequently the withholding] of such benefits, as are merely gratuitous and undeserved, does not argue respect of persons; neither is it respect of persons to prefer one before another when we have a right and it is our pleasure so to do." I shall only add the testimony of Thomas Aquinas, a man of some genius and much application, who, though in very many things a laborious trifler, was yet, on some subjects, a clear reasoner and judicious writer. His words are: " Duplex est datio; una quidem pertinens ad justitiam; qua scilicet, aliquis dat alicui quod ei debetur; et circa tales dationes attenditur personarum acceptio. Alia est datio ad liberalitatem pertinens; qua, scilicet, gratis datur alicui quod ei non debetur. Et talis est Collatio munerum gratiae, per quae peccatores assumuntur a Deo. Et, in hac donatione, non habet locum personarum acceptio; quia quilibet, absque injustitia, potest do suo dare quantum vult, at cui vult: secundum illud (Matt. xx.). Annon licet mihi quod volo facere? tolle quod tuum est et vade," i.e., "There is a twofold rendering or giving, the one a matter of justice, whereby that is paid to a man which was due to him. Here it is possible for us to act partially and with respect of persons." [Thus, for example's sake, if I owe money to two men, one of whom is rich, the other poor, and I pay the rich man because he has it in his power to sue me, but defraud the other because of his inability to do himself justice, I should be a respecter of persons. But as Aquinas goes on]: "There is a second kind of rendering or giving, which is a branch of mere bounty and liberality, by which that is freely bestowed on any man which was not due to him: such are the gifts of grace whereby sinners are received of God. In the bestowment of grace respect of persons is absolutely out of the question, because everyone may, and can, without the least shadow of injustice, give as much of his own as he will and to whom he will, according to that passage in Matt. xx., 'Is it not lawful for me to do what I will [with my own]? take up that which is thine and go thy way.'" -Aquin. Summ. Theol. 2-2dae Qu. 63, A. 1. On the whole it is evident that respect of persons can only have place in matters of justice, and is but another name for perversion of justice, consequently it has nothing to do with matters of mere goodness and bounty, as all the blessings of grace and salvation are.

+ Tom. 2, Epist. 105, ad Sixtum Presb.

Before I conclude this head, I will obviate a fallacious objection very common in the mouths of our opponents. "How," they say, "is the doctrine of reprobation reconcilable with the doctrine of a future judgment?" To which I answer that there need be no pains to reconcile these two, since they are so far from interfering with each other that one follows from the other, and the former renders the latter absolutely necessary. Before the judgment of the great day, Christ does not so much act as the Judge of His creatures as their absolute Lord and Sovereign. From the first creation to the final consummation of all things He does, in consequence of His own eternal and immutable purpose (as a Divine Person), graciously work in and on His own elect, and permissively harden the reprobate. But when all the transactions of providence and grace are wound up in the last day, He will then properly sit as Judge, and openly publish and solemnly ratify, if I may so say, His everlasting decrees by receiving the elect, body and soul, into glory, and by passing sentence on the non-elect (not for their having done what they could not help, but) for their wilful ignorance of Divine things and their absolute unbelief, for their omissions of moral duty and for their repeated iniquities and transgressions.

POSITION 9. -Notwithstanding God's predestination is most certain and unalterable, so that no elect person can perish nor any reprobate be saved, yet it does not follow from thence that all precepts, reproofs and exhortations on the part of God, or prayers on the part of man, are useless, vain and insignificant.

(1) These are not useless with regard to the elect, for they are necessary means of bringing them to the knowledge of the truth at first, afterwards of stirring up their pure minds by way of remembrance, and of edifying and establishing them in faith, love and holiness. Hence that of St. Augustine: * "The commandment will tell thee, 0 man, what thou oughtest to have, reproof will show thee wherein thou art wanting, and praying will teach thee from whom thou must receive the supplies which thou wantest."

* De Corrept. et Grat., chap. 3.

(2) Nor are these vain with regard to the reprobate, for precept, reproof and exhortation may, if duly attended to, be a means of making them careful to adjust their moral, external conduct according to the rules of decency, justice and regularity, and thereby prevent much inconvenience to themselves and injury to society. And as for prayer, it is the duty of all without exception. Every created being (whether elect or reprobate matters not as to this point) is, as such, dependent on the Creator for all things, and, if dependent, ought to have recourse to Him, both in a way of supplication and thanksgiving.

(3) But to come closer still. That absolute predestination does not set aside, nor render superfluous the use of preaching, exhortation, etc., we prove from the examples of Christ Himself and His apostles, who all taught and insisted upon the article of predestination, and yet took every opportunity of preaching to sinners and enforced their ministry with proper rebukes, invitations and exhortations as occasion required. Though they showed unanswerably that salvation is the free gift of God and lies entirely at His sovereign disposal, that men can of themselves do nothing spiritually good, and that it is God who of His own pleasure works in them both to Will and to do, yet they did not neglect to address their auditors as beings possessed of reason and conscience, nor omitted to remind them of their duties as such; but showed them their sin and danger by nature, and laid before them the appointed way and method of salvation as exhibited in the Gospel.

Our Saviour Himself expressly, and in terminis, assures us that no man can come to Him except the Father draw him, and yet He says, "Come unto Me, all ye that labour," etc. St. Peter told the Jews that they had fulfilled "the determinate counsel and foreknowledge of God" in putting the Messiah to death (Acts ii.), and yet sharply rebukes them for it. St. Paul declares, "It is not of him that willeth nor of him that runneth," and yet exhorts the Corinthians so to run as to obtain the prize. He assures us that "we know not what to pray for as we ought" (Rom. viii.), and yet directs us to "pray without ceasing" (1 Thess. v.). He avers that the foundation or decree of the Lord standeth sure, and yet cautions him who "thinks he stands, to take heed lest he fall" (1 Tim. ii.). St. James, in like manner, says that "every good and perfect gift cometh down from above," and yet exhorts those who want wisdom to ask it of God. So, then, all these being means whereby the elect are frequently enlightened into the knowledge of Christ, and by which they are, after they have believed through grace, built up in Him, and are means of their perseverance in grace to the end; these are so far from being vain and insignificant that they are highly useful and necessary, and answer many valuable and important ends, without in the least shaking the doctrine of predestination in particular or the analogy of faith in general. Thus St. Augustine:* "We must preach, we must reprove, we must pray, because they to whom grace is given will bear and act accordingly, though they to whom grace is not given will do neither."

* De Bon. Persev., cap. 14.

CHAPTER V

SHOWING THAT THE SCRIPTURE DOCTRINE OF PREDESTINATION SHOULD BE OPENLY PREACHED AND INSISTED ON, AND FOR WHAT REASONS.

UPON the whole, it is evident that the doctrine of God's eternal and unchangeable predestination should neither be wholly suppressed and laid aside, nor yet be confined to the disquisition of the learned and speculative only; but likewise should be publicly taught from the pulpit and the press, that even the meanest of the people may not be ignorant of a truth which reflects such glory on God, and is the very foundation of happiness to man. Let it, however, be preached with judgment and discretion, i.e., delivered by the preacher as it is delivered in Scripture, and no otherwise. By which means, it can neither be abused to licentiousness nor misapprehended to despair, but will eminently conduce to the knowledge, establishment, improvement and comfort of them that hear. That predestination ought to be preached, I thus prove:-

I.-The Gospel is to be preached, and that not partially and by piece-meal, but the whole of it. The commission runs, "Go forth and preach the Gospel"; the Gospel itself, even all the Gospel, without exception or limitation. So far as the Gospel is maimed or any branch of the evangelical system is suppressed and passed over in silence, so far the Gospel is not preached. Besides, there is scarce any other distinguishing doctrine of the Gospel can be preached, in its purity and consistency, without this of predestination. Election is the golden thread that runs through the whole Christian system; it is the leaven that pervades the whole lump. Cicero says of the various parts of human learning: "Omnes artes, quae ad humanitatem pertinent, habent quoddam commune vinculum, et quasi cognatione quadam inter se continentur," i.e., The whole circle of arts have a kind of mutual bond and connection, and by a sort of reciprocal relationship are held together and interwoven with each other. Much the same may be said of this important doctrine: it is the bond which connects and keeps together the whole Christian system, which, without this, is like a system of sand, ever ready to fall to pieces. It is the cement which holds the fabric together; nay, it is the very soul that animates the whole frame. It is so blended and interwoven with the entire scheme of Gospel doctrine that when the former is excluded, the latter bleeds to death. An ambassador is to deliver the whole message with which he is charged. He is to omit no part of it, but must declare the mind of the sovereign he represents, fully and without reserve. He is to say neither more nor less than the instructions of his court require, else he comes under displeasure, perhaps loses his head. Let the ministers of Christ weigh this well.

Nor is the Gospel to be preached only, but preached to every creature, i.e., to reasonable beings promiscuously and at large, to all who frequent the Christian ministry, of every state and condition in life, whether high or low, young or old, learned or illiterate. All who attend on the ministrations of Christ's ambassadors have a right to bear the Gospel fully, clearly and without mincing. Preach it, says Christ (Mark xvi. 15), publish it abroad, be its cryers and heralds, proclaim it aloud, tell it out, keep back no part of it, spare not, lift up your voices like trumpets. Now, a very considerable branch of this Gospel is the doctrine of God's eternal, free, absolute and irreversible election of some persons in Christ to everlasting life. The saints were singled out, in God's eternal purpose and choice, ut crederent, to be endued with faith, and thereby fitted for their destined salvation. By their interest in the gratuitous, unalienable love of the blessed Trinity they come to be, subjectively, saints and believers, so that their whole salvation, from the first plan of it in the Divine mind to the consummation of it in glory, is at once a matter of mere grace and of absolute certainty; while they who die without faith and holiness prove thereby that they were not included in this elect number, and were not written in the book of life.

The justice of God's procedure herein is unquestionable. Out of a corrupt mass, wherein not one was better than another, He might (as was observed before) love and choose whom and as many as He pleased. It was likewise, without any shadow of injustice, at His option, whom and how many He would pass by. His not choosing them was the fruit of His sovereign will, but His condemning them, after death, and in the last day, is the fruit (not of their non-election, which was no fault of theirs, but) of their own positive transgressions. The elect, therefore, have the utmost reason to love and glorify God which any beings can possibly have, and the sense of what He has done for them is the strongest motive to obedience. On the other hand, the reprobates have nothing to complain of, since whatever God does is just and right, and so it will appear to be (however darkly matters may appear to us now) when we see Him as He is and know Him even as we are known.

And now why should not this doctrine be preached and insisted upon in public? - a doctrine which is of express revelation, a doctrine that makes wholly for the glory of God, which conduces, in a most peculiar manner, to the conversion, comfort and sanctification of the elect, and leaves even the ungodly themselves without excuse. But perhaps you may still be inclined to question whether predestination be indeed a Scripture doctrine. If so, let me by way of sample beg you to consider the following declarations - first, of Christ; secondly, of His apostles.

"If the mighty works that have been done in thee had been done in Tyre and Sidon, they would have repented," etc. (Matt. xi.), whence it is evident that the Tyrians and Sidonians, at least the majority of them, died in a state of impenitency, but that if God had given them the same means of grace afforded to Israel they would not have died impenitent, yet those means were not granted them. How can this be accounted for? Only on the single principle of peremptory predestination flowing from the sovereign will of God. No wonder, then, that our Lord concludes that chapter with these remarkable words, "I thank Thee, O Father, Lord of heaven and earth, because Thou hast hid these things from the wise and prudent, and hast revealed them unto babes even so, Father, for so it seemed good in Thy sight." Where Christ thanks the Father for doing that very thing which Arminians exclaim against as unjust and censure as partial.

"To you it is given to know the mysteries of the kingdom of heaven, but to them it is not given" (Matt. xiii.).

To sit on My right hand and on My left is not Mine to give, except to them for whom it hath been prepared by My Father," q.d., salvation is not a precarious thing; the seats in glory were disposed of long ago in My Father's intention and destination; I can only assign them to such persons as they were prepared for in His decree" (Matt. xx. 23).

"Many are called, but few chosen" (Matt. xxii), i.e., all who live under the sound of the Gospel will not be saved, but those only who are elected unto life.

"For the elect's sake those days shall be shortened" (Matt. xxiv.), and ibid, "If it were possible, they should deceive the very elect," where, it is plain, Christ teaches two things: (1) that there is a certain number of persons who are elected to grace and glory, and (2) that it is absolutely impossible for these to be deceived into total or final apostacy.

"Come, ye blessed of My Father, inherit the kingdom prepared for you from the foundation of the world" (Matt. xxv.).

"Unto you it is given to know the mystery of the kingdom of God, but to them that are without" (i.e., out of the pale of election) "all these things are done in parables; that seeing, they may see, and not perceive and hearing, they may hear, and not understand: lest at any time, they should be converted, and their sins should be forgiven them" (Mark xi.).

"Rejoice, because your names are written in heaven" (Luke x.).

"It is your Father's good pleasure to give you the kingdom" (Luke xii.).

"One shall be taken and the other shall be left" (Luke xvii.).

"All that the Father hath given Me shall come unto Me" (John vi.), as much as to say these shall but the rest cannot.

"He that is of God, heareth God's words; ye therefore hear them not, because ye are not of God" (John viii.), not chosen of Him.

"Ye believe not, because ye are not of My sheep" (John x.).

"Ye have not chosen Me, but I have chosen you" (John xv.).

I come now, second, to the Apostles.

"They believed not on Him, that the saying of Esais the prophet might be fulfilled which he spake; Lord, who hath believed our report? and to whom hath the arm of the Lord been revealed? Therefore they could not believe, because that Esaias said again, He hath blinded their eyes and hardened their heart, that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them" (John xii. 37, 40). Without certain prescience there could be no prophecy, and without predestination no certain prescience. Therefore, in order to the accomplishment of prophecy, prescience and predestination, we are expressly told that these persons could not believe; they were not able, it was out of their power. In short, there is hardly a page in St. John's Gospel which does not, either expressly or implicitly, make mention of election and reprobation.

St. Peter says of Judas, "Men and brethren, the Scriptures must needs have been fulfilled, which the Holy Ghost, by the mouth of David, spake before concerning Judas" (Acts i.). So, "That he might go to his own place" (ver. xxv.), to the place of punishment appointed for him.

"Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and with wicked hands have crucified and slain" (Acts ii.).

"Herod, and Pontius Pilate, and the Gentiles, and the people of Israel, were gathered together, for to do whatsoever Thy hand and Thy counsel determined before to be done" (Acts iv.): predestinated should come to pass.

"And as many as were ordained to eternal life, believed" (Acts xiii.): designed, destined or appointed unto life.

Concerning the Apostle Paul, what shall I say? Everyone that has read his epistles knows that they teem with predestination from beginning to end.* I shall only give one or two passages, and begin with that famous chain: "whom He did foreknow" (or forelove, for to know often signifies in Scripture to love) "He also did predestinate to be conformed to the image of His Son, that he might be the firstborn among many brethren," that, as in all things else, so in the business of election Christ might have the pre-eminence, He being first chosen as a Saviour, and they in Him to be saved by Him: "moreover, whom He did predestinate, them He also called; and whom He called, them He also justified; and whom He justified, them He also glorified" (Rom. viii.).

* A friend of mine, who has a large property in Ireland, was conversing one day with a popish tenant of his upon religion. Among other points, they discussed the practice of having public prayers in an unknown tongue. My friend took down a New Testament from his book case and read part of 1 Cor. xiv. When he had finished, the poor zealous papist rose up from his chair and said with great vehemence, "I verily believe St. Paul was a heretic!" Can the person who carefully reads the epistle of that great apostle doubt of his having been a thorough-paced predestinarian?

Chapters ix., x. and xi. of the same epistle are professed dissertations on, and illustrations of the doctrine of God's decrees, and contain, likewise, a solution of the principal objections brought against that doctrine.

"Who separated me from my mother's womb and called me by His grace" (Gal. i.).

The first chapter of Ephesians treats of little else but election and predestination.

After observing that the reprobates perish wilfully, the apostle, by a striking transition, addresses himself to the elect Thessalonians, saying, "But we are bound to give thanks unto God always for you, brethren, beloved of the Lord, because God hath, from the beginning, chosen you to salvation, through sanctification of the Spirit and belief of the truth" (2 Thess. ii.).

"Who hath saved us and called us with an holy calling, not according to our works, but according to His own purpose, and grace, which was given us in Christ before the world began" (2 Tim. i.).

St. Jude, on the other hand, describes the reprobate as "ungodly men, who were, of old, foreordained to this condemnation."

Another apostle makes this peremptory declaration, "Who stumble at the word, being disobedient, whereunto also they were appointed: but ye are a chosen generation [an elect race], a royal priesthood, an holy nation, a peculiar people, a people purchased to be His peculiar property and possession" (1 Peter ii. 8, 9); to all which may be added, "Whose names were not written in the book of life from the foundation of the world" (Rev. xvii. 8).

All these texts are but as an handful to the harvest, and yet are both numerous and weighty enough to decide the point with any who pay the least deference to Scripture authority. And let it be observed that Christ and His apostles delivered these matters, not to some privileged persons only, but to all at large who had ears to hear and eyes to read. Therefore, it is incumbent on every faithful minister to tread in their steps by doing likewise, nor is that minister a faithful one, faithful to Christ, to truth and to souls, who keeps back any part of the counsel of God, and buries those doctrines in silence which he is commanded to preach upon the house-tops.

The great St. Augustine, in his valuable treatise, De Bono Persever., effectually obviates the objections of those who are burying the doctrine of predestination in silence. He shows that it ought to be publicly taught, describes the necessity and usefulness of preaching it, and points out the manner of doing it to edification. And since some persons have condemned St. Augustine, by bell, book and candle, for his stedfast attachment to and nervous, successful defences of the decrees of God, let us hear what Luther, that great light in the Church, thought respecting the argument before us.

Erasmus (in most other respects a very excellent man) affected to think that it was of dangerous consequence to propagate the doctrine of predestination either by preaching or writing. His words are these: "What can be more useless than to publish this paradox to the world, namely, that whatever we do is done, not by virtue of our own free-will, but in a way of necessity, etc.? What a wide gap does the publication of this tenet open among men for the commission of all ungodliness! What wicked person will reform his life? Who will dare to believe himself a favourite of heaven? Who will fight against his own corrupt inclinations? Therefore, where is either the need or the utility of spreading these notions from whence so many evils seem to flow?"

To which Luther replies: "If, my Erasmus, you consider these paradoxes (as you term them) to be no more than the inventions of men, why are you so extravagantly heated on the occasion? In that case, your arguments affect not me, for there is no person now living in the world who is a more avowed enemy to the doctrines of men than myself. But if you believe the doctrines in debate between us to be (as indeed they are) the doctrines of God, you must have bid adieu to all sense of shame and decency thus to oppose them. I will not ask, 'Whither is the modesty of Erasmus fled?' but, which is much more important, 'Where, alas! are your fear and reverence of the Deity when you roundly declare that this branch of truth which He has revealed from heaven, is, at best, useless and unnecessary to be known?' What! shall the glorious Creator be taught by you, His creature, what is fit to be preached and what to be suppressed? Is the adorable God so very defective in wisdom and prudence as not to know till you instruct Him what would be useful and what pernicious? Or could not He, whose understanding is infinite, foresee, previous to His revelation of this doctrine, what would be the consequences of His revealing it until those consequences were pointed out by you? You cannot, you dare not say this. If, then, it was the Divine pleasure to make known these things in His Word, and to bid His messengers publish them abroad, and leave the consequences of their so doing to the wisdom and providence of Him in whose name they speak, and whose message they declare, who art thou, O Erasmus, that thou shouldest reply against God and say to the Almighty, 'What doest Thou?'

"St. Paul, discoursing of God, declares peremptorily, 'Whom He will He hardeneth,' and again, 'God willing to show His wrath,' etc. And the apostle did not write this to have it stifled among a few persons and buried in a corner, but wrote it to the Christians at Rome, which was, in effect, bringing this doctrine upon the stage of the whole world, stamping an universal imprimatur upon it, and publishing it to believers at large throughout the earth. What can sound harsher in the uncircumcised ears of carnal men than those words of Christ, 'Many are called, but few chosen'? And elsewhere, 'I know whom I have chosen.' Now, these and similar assertions of Christ and His apostles are the very positions which you, O Erasmus, brand as useless and hurtful. You object, 'If these things are so, who Will endeavour to amend his life?' I answer, 'Without the Holy Ghost, no no man can amend his life to purpose.' Reformation is but varnished hypocrisy unless it proceed from grace. The elect and truly pious are amended by the Spirit of God, and those of mankind who are not amended by Him will perish.

"You ask, moreover, 'Who will dare to believe himself a favourite of heaven?' I answer, 'It is not in man's own power to believe himself such upon just grounds until he is enabled from above.' But the elect shall be so enabled; they shall believe themselves to be what indeed they are. As for the rest who are not endued with faith, they shall perish, raging and blaspheming as you do now. 'But,' say you, 'these doctrines open a door to ungodliness.' I answer, 'Whatever door they may open to the impious and profane, yet they open a door of righteousness to the elect and holy, and show them the way to heaven and the path of access unto God.' Yet you would have us abstain from the mention of these grand doctrines, and leave our people in the dark as to their election of God; the consequence of which would be that every man would bolster himself up with a delusive hope of share in that salvation which is supposed to lie open to all, and thus genuine humility and the practical fear of God would be kicked out of doors. This would be a pretty way indeed of stopping up the gap Erasmus complains of! Instead of closing up the door of licentiousness, as is falsely pretended, it would be, in fact, opening a gulf into the nethermost hell.

"Still you urge, 'Where is either the necessity or utility of preaching predestination?' God Himself teaches it or commands us to teach it, and that is answer enough: We are not to arraign the Deity and bring the motives of His will to the test of human scrutiny, but simply to revere both Him and it. He, who alone is all-wise and all-just, can in reality (however things appear to us) do wrong to no man, neither can He do anything unwisely or rashly. And this consideration will suffice to silence all the objections of truly religious persons. However, let us for argument's sake go a step farther. I will venture to assign over and above two very important reasons why these doctrines should be publicly taught:-

"(1) For the humiliation of our pride and the manifestation of Divine grace. God hath assuredly promised His favour to the truly humble. By truly humble, I mean those who are endued with repentance, and despair of saving themselves; for a man can never be said to be really penitent and humble until he is made to know that his salvation is not suspended in any measure whatever on his own strength, machinations, endeavours, free-will or works, but entirely depends on the free pleasure, purpose, determination and efficiency of another, even of God alone. Whilst a man is persuaded that he has it in his power to contribute anything, be it ever so little, to his own salvation, he remains in carnal confidence; he is not a self-despairer, and therefore he is not duly humbled before God; so far from it, that he hopes some favourable juncture or opportunity will offer when he may be able to lend a helping hand to the business of his salvation. On the contrary, whoever is truly convinced that the whole work depends singly and absolutely on the will of God, who alone is the author and finisher of salvation, such a person despairs of all self-assistance, he renounces his own will and his own strength, he waits and prays for the operation of God, nor waits and prays in vain. For the elect's sake, therefore, these doctrines are to be preached, that the chosen of God, being humbled by the knowledge of His truths, self-emptied and sunk, as it were, into nothing in His presence, may be saved in Christ with eternal glory. This, then, is one inducement to the publication of the doctrine, that the penitent may be made acquainted with the promise of grace, plead it in prayer to God, and receive it as their own.

"(2) The nature of the Christian faith requires it. Faith has to do with things not seen. And this is one of the highest degrees of faith, stedfastly to believe that God is infinitely merciful, though He saves, comparatively, but few and condemns so many, and that He is strictly just, though of His own will He makes such numbers of mankind necessarily liable to damnation. Now, these are some of the unseen things whereof faith is the evidence, whereas, was it in my power to comprehend them or clearly to make out how God is both inviolably just and infinitely merciful, notwithstanding the display of wrath arid seeming inequality in His dispensations respecting the reprobate, faith would have little or nothing to do. But now, since these matters cannot be adequately comprehended by us in the present state of imperfection, there is room for the exercise of faith. The truths therefore, respecting predestination in all its branches, should be taught and published, they, no less than the other mysteries of Christian doctrine, being proper objects of faith on the part of God's people."*

* Lutherus, De Serv. Arbitr. in respons. ad ult. part. praefat. Erasmi.

With Luther the excellent Bucer agrees, particularly on Eph. i., where his words are: "There are some who affirm that election is not to be mentioned publicly to the people. But they judge wrongly. The blessings which God bestows on man are not to be suppressed, but insisted and enlarged upon, and, if so, surely the blessing of predestination unto life, which is the greatest blessing of all, should not be passed over." And a little after he adds: "Take away the remembrance and consideration of our election, and then, good God! what weapons have we left us wherewith to resist the temptations of Satan? As often as he assaults our faith (which he is frequently doing) we must constantly and without delay have recourse to our election in Christ as to a city of refuge. Meditation upon the Father's appointment of us to eternal life is the best antidote against the evil surmisings of doubtfulness and remaining unbelief. If we are entirely void of all hope and assurance, respecting our interest in this capital privilege, what solid and comfortable expectation can we entertain of future blessedness? How can we look upon God as our gracious Father and upon Christ as our unchangeable Redeemer? without which I see not how we can ever truly love God; and if we have no true love towards Him, how can we yield acceptable obedience to Him? Therefore, those persons are not to be heard who would have the doctrine of election laid (as it were) asleep, and seldom or never make its appearance in the congregations of the faithful."

To what these great men have so nervously advanced permit me to add, that the doctrine of predestination is not only useful, but absolutely necessary to be taught and known.

1) For without it we cannot form just and becoming ideas of God. Thus, unless He certainly foreknows and foreknew from everlasting all things that should come to pass, His understanding would not be infinite, and a Deity of limited understanding is no Deity at all. Again, we cannot suppose Him to have foreknown anything which He had not previously decreed, without setting up a series of causes, extra Deum, and making the Deity dependent for a great part of the knowledge He has upom the will and works of His creatures, and upon a combination of circumstances exterior to Himself. Therefore, His determinate plan, counsel and purpose (i.e., His own predestination of causes and effects) is the only basis of His foreknowledge, which foreknowledge could neither be certain nor independent but as founded on His own antecedent decree.

(2) He alone is entitled to the name of true God who governs all things, and without whose will (either efficient or permissive) nothing is or can be done. And such is the God of the Scriptures, against whose will not a sparrow can die nor an hair fall from our heads (Matt. x.) Now what is predestination but the determining will of God? I defy the subtlest semi-pelagian in the world to form or convey a just and worthy notion of the Supreme Being without admitting Him to be the great cause of all causes else, Himself dependent on none, who willed from eternity how He would act in time, and settled a regular, determinate scheme of what He would do and permit to be done from the beginning to the consummation of the world. A contrary view of the Deity is as inconsistent with reason itself, and with the very religion of nature, as it is with the decisions of revelation.

(3) Nor can we rationally conceive of an independent, all-perfect first cause without allowing Him to be unchangeable in His purposes. His decrees and His essence coincide, consequently a change in those would infer an alteration in this. Nor can that being be the true God whose will is variable, fluctuating and indeterminate, for His will is Himself willing. A Deity without decrees and decrees without immutability are, of all inventions that ever entered the heart of man, the most absurd.

(4) Without predestination to plan, and without providence to put that plan in execution, what becomes of God's omnipotence? It vanishes into air. It becomes mere nonentity. For what sort of omnipotence is that which may be baffled and defeated by the very creatures it has made? Very different is the idea of this attribute suggested by the Psalmist, "Whatsoever the Lord willed, that did He, in heaven and in earth, in the sea and in all deep places" (Psalm cxiii.), i.e., He not only made them when He would, but orders them when made.

(5) He alone is the true God, according to Scripture representation, who saves by His mere mercy and voluntary grace those whom He hath chosen, and righteously condemns (for their sins) those whom He thought fit to pass by. But without predestination there could be no such thing either as sovereign mercy or voluntary grace. For, after all, what is predestination but His decree to save some of His mere goodness, and to condemn others in His just judgment? Now it is most evident that the Scripture doctrine of pre-determination is the clearest mirror wherein to see and contemplate these essential attributes of God. Here they all shine forth in their fulness of harmony and lustre. Deny predestination and you deny (though, perhaps, not intentionally, yet by necessary consequence) the adorable perfections of the Godhead in concealing that, you throw a veil over these; and in preaching that, you hold up these to the comfort, the establishment and the admiration of the believing world.

II.-Predestination is to be preached because the grace of God (which stands opposed to all human worthiness) cannot be maintained without it. The excellent St. Augustine makes use of this very argument. "If," says he, "these two privileges (namely, faith itself and final perseverance in faith) are the gifts of God, and if God foreknew on whom He would bestow these gifts (and who can doubt of so evident a truth?), it is necessary for predestination to be preached as the sure and invincible bulwark of that true grace of God, which is given to men without any consideration of merit."* Thus argued St. Augustine against the Pelagians, who taught that grace is offered to all men alike; that God, for His part, equally wills the salvation of all, and that it is in the power of man's free-will to accept or reject the grace and salvation so offered. Which string of errors do, as Augustine justly observes, centre in this grand point, gratiam secundum nostra merita dari: that God's grace is not free, but the fruit of man's desert.

* De Bono Persever. cap. 21.

Now the doctrine of predestination batters down this delusive Babel of free-will and merit. It teaches us that, if we do indeed will and desire to lay hold on Christ and salvation by Him, this will and desire are the effect of God's secret purpose and effectual operation, for He