3.2 Section III, IV, V

Section III.–By the decree of God, for the manifestation of his glory, some men and angels are predestinated unto everlasting life, and others fore-ordained to everlasting death. Section IV.–These angels and men, thus predestinated and fore-ordained, are particularly and unchangeably designed; and their number is so certain and definite that it cannot be either increased or diminished. Section V.–Those of mankind that are predestinated unto life, God, before the foundation of the world was laid, according to his eternal and immutable purpose, and the secret counsel and good pleasure of his will, hath chosen in Christ, unto everlasting glory, out of his free grace and love alone, without any foresight of faith or good works, or perseverance in either of them, or any other thing in the creature, as conditions, or causes moving him thereunto; and all to the praise of his glorious grace.

Exposition The decree of God, with respect to the everlasting state of angels and men, is known by the name of predestination; and this consists of two branches, generally distinguished by the names of election and reprobation. That part of the angels were elected is inferred from that passage of Scripture in which the elect angels are mentioned. 1 Tim. v. 21. Of the fallen angels two apostles make express mention. 2 Pet ii. 4; Jude 6. Thus the election of a part of the angels is explicitly taught in Scripture, and the non-election of others is necessarily implied; for election is a relative term, and necessarily involves the idea of rejection. Of the decree of election, as it relates to men, the above sections contain a full statement, and a subsequent section states the doctrine of Scripture respecting what is usually termed the decree of reprobation. That there is such a thing as election, in some sense or other, must be admitted by all who believe the Scriptures; but many who retain the word, completely explain away the doctrine which the Bible teaches upon the subject.

Some will allow of no election but that of nations, or of whole Churches, in their collective capacity. That the Scripture speaks of such a general election is admitted; but this is not inconsistent with a particular and personal election. The Jews were a chosen generation, separated from among the other nations of the world, to be, in a peculiar manner, the people of God; but our Lord intimates that among them there was a remnant chosen in a superior sense.–Matt. xxiv. 22. The Apostle Paul also saith, "Even at this present time there is a remnant according to the election of grace."–Rom. xi. 5. That it is of the Jews, the chosen nation, the apostle speaks, and that he distinguishes a remnant from the great body of them, is sufficiently manifest; and he plainly intimates, that the former were chosen in such a sense as the latter were not.

Some allow only of an election to external privileges. Holding that the Scripture speaks solely of an election of communities, they maintain that they are only chosen to the enjoyment of the external means of salvation. But we are assured from Scripture, that they who believe "were ordained to eternal life," and that they were a chosen to salvation." - Acts xiii. 48; 2 Thess. ii. 13.

Some, by election, understand no more than a separation of persons from the world, made in time, and thus identify it with their calling, or conversion. But in Scripture, election and calling are clearly distinguished; and the latter is represented as the effect of the former. Persons are said to be "called according to God’s purpose," and "whom he did predestinate, them he also called."–Rom. viii. 28-30. Now, predestination and the purpose of God must be very different from calling, which proceeds from it, unless the cause and the effect are the same thing. To put such interpretations upon the word election, is to wrest the language of Scripture, and to impose upon it a sense contrary to its obvious meaning.

It would be tedious, and would serve no good purpose, to enumerate the multifarious opinions which have been held on this subject. It will be sufficient to mention the opinion of the Socinians, and of the Arminians. The Socinians deny the certain prescience of future contingencies, such as the determinations of free agents; and, therefore, the only decree respecting the salvation of men which they will admit to have been made from eternity, and to be unchangeable, is a general conditional decree, that such as believe and obey the gospel shall be saved; and, according to them, a special decree concerning particular persons, is only made in time, when persons perform the condition contained in the general decree. The Arminians, or Remonstrants, as they are also called, are distinguished from the Socinians, by admitting that contingent events, such as the determinations and actions of men, are foreseen by God; but they also deny absolute and unconditional election, and maintain, that whatever God has decreed respecting men, is founded on the foresight of their conduct. Having foreseen, without any decree, that Adam would involve himself and his posterity in sin and its consequences, he purposed to send his Son to die for them all, and to give them sufficient grace to improve the means of salvation; and knowing beforehand who would believe and persevere to the end, and who would not, he chose the former to eternal life, and left the latter in a state of condemnation. There is, however, a diversity of opinion among the holders of this general system; and some of them coincide with Socinians, in maintaining, that the decrees of God respecting men are not eternal, but are made in time; that men are elected to eternal life after they have believed, and that, if they fall into a state of unbelief and impenitence, the sentence or decree is reversed. In opposition to these systems, our Confession teaches that God made choice of, and predestinated a certain and definite number of individuals to everlasting life; that he predestinated them unto life before the foundation of the world was laid; that in so doing, he acted according to his sovereign will, and was not influenced by the foresight of their faith or good works, or perseverance in either of them; and that this purpose is immutable, it being impossible that any of the elect should perish. That these doctrines are in accordance with Scripture may be easily evinced.

1. God made choice of, and predestinated, a certain and definite number of individuals to everlasting life. According to the Socinians, God predestinated to eternal life, not any particular individuals of mankind, but a certain sort or description of men; not persons, but characters. The Scripture, however, clearly teaches that God made choice of a certain determinate number of persons from among the rest of the human race, and ordained them to eternal life. It is said, "The Lord knoweth them that are his."–2 Tim. ii. 19. He perfectly knows how many, and who in particular, his elect are. Hence their names are said to be enrolled in a book, called the Book of Life; for it is the book in which are registered the names of all the individuals of mankind who were chosen to everlasting life. A person’s name is that whereby he is known and distinguished from others; when, therefore, their names are said to be written in a book, it intimates that God has an exact knowledge of all the individuals whom he has chosen.

2. God predestinated these individuals to life from eternity. According to Socinians, and some Arminians, as has been already noticed, special election only takes place in time, when persons actually believe and obey the gospel. But an election in time is at direct variance with the doctrine of Scripture. It is said (Eph. i. 4), "God hath chosen us in him before the foundation of the world," and this emphatic phrase is evidently expressive of eternity. Thus Paul addresses the Thessalonian Christians, "God hath from the beginning chosen you to salvation."–2 These. ii. 13. That the phrase "from the beginning" denotes eternity, is evident from Prov. viii. 23, where Christ is introduced saying, "I was set up from everlasting, from the beginning, ere ever the earth was." That the phrase "from the beginning," is here equivalent to the phrase "from everlasting," is manifest. Indeed, we cannot conceive of any new interpretations arising in the divine mind, without supposing the Divine Being defective in knowledge, or mutable in his perfections, suppositions utterly incompatible with the nature of that Being, whose name is Jehovah.

3. In making this choice, God acted from his own sovereign will, and was not influenced by any foresight of their faith or other qualifications. According to Arminians, God’s decree respecting the salvation of men is founded upon their foreseen faith and good works. Thus, "the decree of God, although prior in time, is posterior in order to the actions of men, and is dependent upon the determination of their will. But to this opinion, so derogatory to the supreme dominion and absolute authority of God, the doctrine of Scripture is directly opposed. Election is ascribed to grace, to the exclusion of works; and these two causes are represented as incompatible and mutually destructive. "Even so then at this present time, there is a remnant according to the election of grace. And if by grace, then is it no more of works; otherwise grace is no more grace. But if it be of works, then it is no more grace; otherwise work is no more work.’–Rom. xi. 5, 6. How is it possible to reconcile with these words the opinion that the foresight of men’s good works was the cause of the election! Besides, it is worthy of particular attention, that faith and holiness which the advocates of conditional decrees make the causes of election, are expressly said in Scripture to be the effects of it.–2 Thess. ii. 13; Eph. i. 4. In Rom. ix. 10-13, Paul produces the case of Jacob and Esau as an illustration of the subject, and traces the predestination of individuals to happiness or misery to the sovereignty of God, without any consideration of their works. As the lot of the two sons of Isaac was settled prior to their personal conduct, so the apostle signifies, that the appointment of particular persons to salvation, depends solely upon the good pleasure of God." That election is founded on the good pleasure of God, and not on anything in its objects, is clearly stated, verse 16 of the same chapter: "It is not of him that willeth, nor of him that runneth, but of God that sheweth mercy:" and also in verse 18: "Therefore he hath mercy on whom he will," &c. Were it otherwise, there would be no shadow of objection to the doctrine. "How could men say it was unjust, if God chose one and rejected another according to their works? And how could any one object, as in verse 19, "that as the will of God could not be resisted, men were not to be blamed if the decision in question did not depend on the will of God, but on that of men? How easy for the apostle to have answered the objector, "You are mistaken, the choice is not of God, he does not choose whom he wills, but whom he sees will choose him! It is not his will, but man’s that decides the point.’ Paul does not so answer, but vindicates the doctrine of the divine sovereignty. The fact, therefore, that Paul had to answer the same objections which are now constantly urged against the doctrine of election, goes far to show that the doctrine was his."

4. The purpose of God respecting his elect is immutable. As Arminians hold that saints may fall from a state of grace, so they maintain that a person who is one of the elect today, may become one of the reprobate tomorrow. They affirm that "men may make their election void,"–that "as they change themselves from believers to unbelievers, so the divine determination concerning them changes." But the Scripture expressly declares, that "the counsel of the Lord standeth for ever, the thoughts of his heart to all generations."–Ps. xxxlii. 11. Besides this general assurance of the immutability of his counsel, it is affirmed that "the foundation of God standeth sure, having this seal, The Lord knoweth them that are his."–2 Tim. ii. 19. The purpose of God, according to election, shall stand; so that the number of the elect can neither be increased nor diminished.

There is one circumstance connected with election that remains to be noticed. The elect are stated to have been "chosen in Christ," which, indeed, is the express language of Scripture.–Eph. i. 4. This cannot mean that the mediatory work of Christ was the cause of their election; for, as has been already shown, election proceeds from the mere sovereign will of God; and the Scripture represents the mission of our Saviour as the effect of the love of God.–John iii. 16. The mediation of Christ was necessary, in order that the effects of electing love might be bestowed upon Gods chosen, in a consistency with the rights and honour of his justice; but election itself originated in divine sovereignty, and had no other cause than the good pleasure of God’s will.–Eph. i. 5. The divine purpose is one, embracing the means as well as the end; but according to our conceptions of the operations of the divine minds the end is first in intention, and then the means are appointed by which it is to be carried into effect. The phrase, "chosen in Christ," signifies therefore, we apprehend, that God had a respect to the mediation of Christ, not as the cause of their election, but as the means by which the purpose of election was to be executed.