Part 2, Chapter 1

PART II - DOCTRINE OF ELECTION CHAPTER I.
THE DOCTRINE OF ELECTION STATED. The doctrine of Election forms a distinct branch of the general doctrine of Divine Decrees. That we may determine whether it is Scriptural, it is particularly important that it be correctly stated. The most plausible objections urged against it, it is believed, derive all their apparent strength from the misapprehension or misrepresentation of it.

1. The doctrine of Election contemplates the whole human family as fallen in Adam, as by nature totally depraved, and justly exposed to eternal punishment. Now, if such is not the condition of men,-if they are not fallen, wholly depraved, and exposed to the just penalty of God’s law, the doctrine is of course false. Consequently it has been denied and denounced by all who reject the doctrine of Original Sin, and deny that men "are by nature children of wrath."

2. The doctrine teaches, that God, for the glory of his name, purposed from eternity to renew, justify, sanctify and save, through Jesus Christ, a multitude of the human race, and to pass by others, leaving them the willing slaves of sin, and to punish them for their sin. The atonement made by Jesus Christ is indeed of infinite value, because made by a Being of infinite dignity, and is therefore sufficient for the salvation of all men; so that if God had purposed to save all, no change in the atonement, or addition to it, would have been necessary. Salvation is freely offered through Jesus Christ to all who hear the gospel; and all, being free moral agents, are free to accept or reject it. Depravity, though it renders men averse to the service of God and the gospel of Christ, does not interfere with their freedom of choice and their just accountability. All men, though free to accept or reject the offered salvation, will certainly reject it, if left to themselves; that is, if their hearts be not changed by the Holy Spirit. God, for his own glory, purposed to dispose a multitude to accept it by trusting in Christ. God had the best reasons for choosing the individuals whom he did choose, and for passing by others; but those reasons he has not made known. He has taught, only, that the elect were not chosen because they were better than others. We, therefore, can only say:-“Even so, Father, for so it seemed good in thy sight." If it be asked, Why did not God determine to treat all alike, to bestow upon all equal privileges and blessings? we answer, we do not know. We know only, that, for wise reasons not revealed to men, he has given to some blessings to which they had no claim,-thus making them great debtors to his grace; and has withheld from others, gifts he was under no obligation to bestow.

Such is the doctrine of Election, with the explanations and qualifications given by Calvinists. Such is the doctrine as held by the Presbyterian Church. Is it true? Is it scriptural? This is a subject in the examination of which we cannot safely rely either upon our feelings or upon unassisted reason. So far as we are able to reason on the subject of man’s condition, it would appear to its more in accordance with the Divine perfections to have preserved our world free from sin and suffering. Some, indeed, have asserted that God could not do this, if he created free moral agents; but God has nowhere authorized such an assertion. And besides, it would seem to us far less difficult to preserve holy beings in a state of purity, than to restore them to holiness when they have become the willing slaves of sin, and have long indulged in the commission of it. If God could do the latter without interfering with the liberty of men, as it is admitted he does in a multitude, of instances, who can deny that he might have done the former? Besides, if the free moral agency of holy beings necessarily exposes them to fall into sin, there can be no certainty that those redeemed by the blood of Christ will not sin even in heaven, and then be hurled, as were the fallen angels, clown to hell. Now, although some professing Christians have held, that persons really regenerated might fall from grace in the present life; none, so far as we know, have held that such a thing might occur in heaven. The permission of sin must be, regarded as a profound mystery, which, in this life, we may not comprehend. Nor is this the only mystery connected with the present condition of our race. One is born blind, another is blessed with sight. One is born with a vigorous constitution. and enjoys almost uninterrupted health; another inherits a painful and incurable disease, and sinks early into the grave. One is born to wealth; another to poverty and want. One is born of infidel, or dissipated parents; another of parents who instill into the infant mind virtuous principles both by precept and example. One is born in the midst of pagan or papal darkness; another under the clear light of the gospel. These are differences deeply affecting the happiness of those concerned, yet depending not at all upon their character or conduct. Why are such differences permitted to exist? Doubtless God has wise reasons for his providential dealings; but to men they are profoundly mysterious. Indeed, the whole history of the world is a practical commentary upon the language of God by Isaiah: "For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts."[Isaiah 55:8, Isaiah 55:9] And often, as we contemplate the high mysteries of God’s dealings with men, we are constrained to adopt the language of Paul, whilst considering the rejection and dispersion of the Jews:-“O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out."[Romans 11:33] Our true position, in the investigation of a subject like the one before us, is that of disciples, sitting at the feet of Jesus to learn of him; and our appropriate business is that of interpreting the word of God, not abstract reasoning, such as proud philosophers are wont to adopt. If any are disposed to reject the doctrine of Election without a prayerful and candid examination of its claims, let them not forget that it has commanded the firm belief of multitudes of the wisest and best men that have lived. There must, therefore, be strong reasons in favor of its truth.