Phila delphia > Lectures on SYSTEMATIC THEOLOGY by Charles G. Finney (page 9 of 11)

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LECTURE LXXIX.
Perseverance of Saints proved

LECTURE LXXX. -- Perseverance of Saints.
Further objections considered

This lecture was given to us by Dennis Carroll.

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LECTURE LXXV. Back to Top

REPROBATION.

In discussing this subject I shall endeavour to show,

I. WHAT THE TRUE DOCTRINE OF REPROBATION IS NOT.

II. WHAT IT IS.

III. THAT IT IS A DOCTRINE OF REASON.

IV. THAT IT IS THE DOCTRINE OF REVELATION.

V. SHOW THE GROUND OR REASON OF THE DOCTRINE.

VI. WHEN MEN ARE REPROBATED.

VII. REPROBATION IS JUST.

VIII. REPROBATION IS BENEVOLENT.

IX. REPROBATION IS THE BEST THING THAT CAN BE DONE, ALL THINGS CONSIDERED.

X. HOW IT MAY BE KNOWN WHO ARE REPROBATES.

XI. ANSWER OBJECTIONS.

I. What the true doctrine of reprobation is not.

• 1. It is not that the ultimate end of God in the creation of any was their damnation. Neither reason nor revelation confirms, but both contradict the assumption, that God has created or can create any being for the purpose of rendering him miserable as an ultimate end. God is love, or he is benevolent, and cannot therefore will the misery of any being as an ultimate end, or for its own sake. It is little less than blasphemy to represent God as creating any being for the sake of rendering him miserable, as an ultimate end of his creation.
  
  
• 2. The doctrine is not that any will be lost or miserable to all eternity, do what they can to be saved, or in spite of themselves. It is not only a libel upon the character of God, but a gross misrepresentation of the true doctrine of reprobation, to exhibit God as deciding to send sinners to hell in spite of themselves, or notwithstanding their endeavours to please God and obtain salvation.
  
  
• 3. Nor is this the true doctrine of reprobation, to wit: that the purpose or decree of reprobation is the procuring cause of the destruction of reprobates. God may design to destroy a soul because of its foreseen wickedness; but his design to destroy him for this reason does not cause his wickedness, and consequently does not prove his destruction.
  
  
• 4. The doctrine is not, that any decree or purpose of reprobation throws any obstacle in the way of the salvation of any one. It is not that God has purposed the damnation of any one in such sense as that the decree opposes any obstacle to the salvation of any soul under heaven.
  
  
• 5. Nor is it that any one is sent to hell, except for his own voluntary wickedness and ill-desert.
  
  
• 6. Nor is it that any one will be lost who can be induced, by all the means that can be wisely used, to accept salvation, or to repent and believe the gospel.
  
  
• 7. Nor is it, nor does it imply, that all the reprobates might not be saved, if they would but comply with the indispensable conditions of salvation.
  
  
• 8. Nor does it imply, that the decree of reprobation presents or opposes any obstacle to their compliance with the necessary conditions of salvation.
  
  
• 9. Nor does it imply, that anything hinders or prevents the salvation of the reprobate, but their perverse perseverance in sin and rebellion against God, and their wilfull resistance of all the means that can be wisely used for their salvation.

II. What the true doctrine of reprobation is.

The term reprobation, both in the Old and New Testament, signifies refuse, cast away. Jer. vi. 30: "Reprobate silver shall men call them, because the Lord hath rejected them." The doctrine is, that certain individuals of mankind are, in the fixed purpose of God, cast away, rejected and finally lost.

III. This is a doctrine of reason.

By this is intended, that since the Bible reveals the fact, that some will be finally cast away and lost, reason affirms that if God casts them off, it must be in accordance with a fixed purpose on his part to do so, for their foreseen wickedness. If, as a matter of fact, they will be cast away and lost, it must be that God both knows and designs it. That is, he both knows that they will be cast away, and designs to cast them off for their foreseen wickedness. God can certainly never possess any new knowledge respecting their character and deserts, and since he is unchangeable, he can never have any new purpose respecting them.

Again, it follows from the doctrine of election. If God designs to save the elect, and the elect only, as has been shown, not for the reason, but upon condition of their foreseen repentance and faith in Christ, it must be that he designs, or purposes to cast away the wicked, for their foreseen wickedness. He purposes to do something with those whom he foresees will finally be impenitent. He certainly does not purpose to save them. What he will ever do with them he now knows that he shall do with them. What he will intend to do with them he now intends to do with them, or he were not unchangeable. But we have seen that immutability or unchangeableness is an attribute of God. Therefore the present reprobation of those who will be finally cast away or lost, is a doctrine of reason.

The doctrine of reprobation is not the election of a part of mankind to damnation, in the same sense that the elect unto salvation are elected to be saved. The latter are chosen or elected, not only to salvation, but to holiness. Election with those who are saved, extends not only to the end, salvation, but also to the condition or means; to wit, the sanctification of the Spirit, and the belief of the truth. This has been shown. God has not only chosen them to salvation, but to be conformed to the image of his Son. Accordingly, he uses means with them, with the design to sanctify and save them. But he has not elected the reprobate to wickedness, and does not use means to make them wicked, with the ultimate design to destroy them. He knows, indeed, that his creating them, together with his providential dispensations, will be the occasion, not the cause, of their sin and consequent destruction. But their sin and consequent destruction are not the ultimate end God had in view in their creation, and in the train of providences that thus result. His ultimate end must in all cases be benevolent, or must be the promotion of good. Their sin and damnation are only an incidental result, and not a thing intended as an end, or for its own sake. God can have no pleasure, in either their sin or consequent misery for its own sake; but on the contrary, he must regard both as in themselves evils of enormous magnitude. He does not, and cannot therefore elect the reprobate to sin and damnation, in the same sense in which he elects the saints to holiness and salvation. The elect unto salvation he chooses to this end, from regard to, or delight in the end. But the reprobate he chooses to destroy, not for the sake of their destruction as an end, or from delight in it for its own sake; but he has determined to destroy them for the public good, since their foreseen sinfulness demanded it. He does not use means to make them sinful, or with this design; but his providence is directed to another end, which end is good; and the destruction of the reprobate is, as has been said, only an incidental and an unavoidable result. That is, God cannot wisely prevent this result.

IV. This is the doctrine of revelation.

That this view of the subject is sustained by divine revelation, will appear from a consideration of the following passages:--

Ex. ix. 16: "And in very deed for this cause have I raised thee up, for to shew in thee my power, and that my name may be declared throughout all the earth."

Prov. xvi. 5: "Every one that is proud in heart is an abomination to the Lord; though hand join in hand, he shall not be unpunished."

Mark iv. 11: "And he said unto them, unto you it is given to know the mystery of the kingdom of God, but unto them that are without, all these things are done in parables. 12. 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."

Rom. ix. 17: "For the scripture saith unto Pharaoh, even for this same purpose have I raised thee up, that I might shew my power in thee, and that my name might be declared throughout all the earth. 22. What if God, willing to shew his wrath, and to make his power known, endured with much long-suffering the vessels of wrath fitted to destruction. 23. And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory. 24. Even us, whom he hath called, not of the Jews only, but also of the Gentiles?"

2 Cor. xiii. 56: "Examine yourselves, whether ye be in the faith; prove your own selves; know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates? But I trust that ye shall know that we are not reprobates."

2 Peter ii. 12: "But these as natural brute beasts, made to be taken and destroyed, speak evil of the things that they understand not; and shall utterly perish in their own corruption."

Ezek. xviii. 23: "Have I any pleasure at all that the wicked should die? saith the Lord God; and not that he should return from his ways, and live? 32. For I have no pleasure in the death of him that dieth, saith the Lord God, wherefore turn yourselves, and live ye?"

Ezek. xxxiii 11: "Say unto them, as I live, saith the Lord God, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live; turn ye, turn ye, from your evil ways; for why will ye die, O house of Israel?"

2 Peter iii. 9: "The Lord is not slack concerning his promise, as some men count slackness, but is long-suffering to usward, not willing that any should perish, but that all should come to repentance."

These passages when duly considered are seen to teach:

• 1. That some men are reprobates, in the sense that God does not design to save, but to destroy them and:--
  
  
• 2. That he does not delight in their destruction for its own sake; but would prefer their salvation, if under the circumstances in which his wisdom has placed them, they could be induced to obey him.
  
  
• 3. But that he regards their destruction as a less evil to the universe, than would be such a change in the administration and arrangements of his government as would secure their salvation. Therefore, for their foreseen wickedness and perseverance in rebellion, under circumstances the most favourable to their virtue and salvation, in which he can wisely place them, he is resolved upon their destruction; and has already in purpose cast them off for ever.

V. Why sinners are reprobated or rejected.

This has been already substantially answered. But to avoid misapprehension upon a subject so open to cavil, I repeat:

• 1. That the reprobation and destruction of the sinner is not an end, in the sense that God delights in misery, and destroys sinners to gratify a thirst for destruction. Since God is benevolent, it is impossible that this should be.
  
  
• 2. It is not because of any partiality in God, or because he loves the elect, and hates the reprobate, in any sense implying partiality. His benevolence is disinterested, and cannot of course be partial.
  
  
• 3. It is not from any want of interest in, and desire to save them, on the part of God. This he often affirms, and abundantly attests by his dealings with them, and the provision he has made for their salvation.
  
  
• 4. But the reprobates are reprobated for their foreseen iniquities:--

Rom. i. 28: "And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient."

Rom. ii. 6: "Who will render to every man according to his deeds: 7. To them who, by patient continuance in well-doing, seek for glory, honour, and immortality, eternal life; 8. But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath; 9. Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile; 10. But glory, honour, and peace, to every man that worketh good; to the Jew first, and also to the Gentile: 11. For there is no respect of persons with God."

Ezek. xviii. 4: "Behold all souls are mine; as the soul of the father, so also the soul of the son is mine: the soul that sinneth, it shall die. 19. Yet say ye, Why? doth not the son bear the iniquity of the father? When the son hath done that which is lawful and right, and hath kept all my statutes, and hath done them, he shall surely live. 20. The soul that sinneth, it shall die. The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son: the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him."

2 Cor. v. 10: "For we must all appear before the judgment-seat of Christ, that every one may receive the things done in his body, according to that he hath done, whether it be good or bad."

Gal. vi. 7: "Be not deceived, God is not mocked: for whatsoever a man soweth, that shall he also reap."

Eph. vi. 8: "Knowing that whatsoever good thing any man doeth, the same shall he receive of the Lord, whether he be bond or free."

Col. iii. 24: "Knowing that of the Lord ye shall receive the reward of the inheritance: for ye serve the Lord Christ."

Rev. xxii. 12: "And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be."

Jer. vi. 30: "Reprobate silver shall men call them, because the Lord hath rejected them."

These passages show the teachings of inspiration on this subject. Be it remembered, then, that the reason why any are reprobated, is because they are unwilling to be saved; that is, they are unwilling to be saved on the terms upon which alone God can consistently save them. Ask sinners whether they are willing to be saved, and they all say, yes; and with perfect sincerity they may say this, if they can be saved upon their own terms. But when you propose to them the terms of salvation upon which the gospel proposes to save them; when they are required to repent and believe the gospel, to forsake their sins, and give themselves up to the service of God, they will with one consent begin to make excuse. Now, to accept these terms, is heartily and practically to consent to them. For them to say, that they are willing to accept salvation, while they actually do not accept it, is either to deceive themselves, or to utter an infamous falsehood. To be willing is to accept it; and the fact, that they do not heartily consent to, and embrace the terms of salvation, is demonstration absolute, that they are unwilling. Yes, sinners, the only terms on which you can possibly be saved, you reject. Is it not then an insult to God for you to pretend that you are willing? The only true reason why all of you are not Christians, is that you are unwilling. You are not made unwilling by any act of God, or because you are a reprobate; but if you are a reprobate, it is because you are unwilling.

But do any of you object and say, why does not God make us willing? Is it not because he has reprobated us, that he does not change our hearts and make us willing? No, sinner, it is not because he has reprobated you; but because you are so obstinate that he cannot, wisely, and in consistency with the public good, take such measures as will convert you. Here you are waiting for God to make you willing to go to heaven, and all the while you are diligently using the means to get to hell; yes, exerting yourself with greater diligence to get to hell, than it would cost to insure your salvation, if applied with equal zeal in the service of your God. You tempt God, and then turn round and ask him why he does not make you willing? Now, sinner, let me ask you, do you think you are a reprobate? If so, what do you think the reason is that has led the infinitely benevolent God to reprobate you? There must be some reason; what do you suppose it is? Did you ever seriously ask yourself, what is the reason that a wise and infinitely benevolent God has never made me willing to accept salvation? It must be for one of the following reasons: either--

(1.) He is a malevolent being, and wills your damnation for its own sake; or--

(2.) He cannot make you willing if he would; or--

(3.) You behave in such a manner in the circumstances in which you are, that, to his infinitely benevolent mind it appears unwise to take such a course as would bring you to repentance. Such a change in the administration of his government as would make you willing, would not, upon the whole, be wise.

Now, which of these do you think it is? You will not probably take the ground that he is malevolent, and desires your damnation because he delights in misery; nor will you, I suppose, take the ground that he could not convert you if he would, that is, if he thought it wise to do so.

The other, then, must be the reason, to wit: that your heart, and conduct, and stubbornness, are so abominable in his sight, that, every thing considered, he sees that to use such further means with you as to secure your conversion, would, on the whole, do more hurt than good to his kingdom. I have not time at present to agitate the question whether you, as a moral agent, could not resist any possible amount of moral influence that could be brought to bear upon you, consistently with your moral freedom.

Do you ask how I know that the reason why God does not make you willing is, that he sees that it would be unwise in him to do so? I answer, that it is an irresistible inference, from these two facts, that he is infinitely benevolent, and that he does not actually make you willing. I do not believe that God would neglect anything that he saw to be wise and benevolent, in the great matter of man's salvation. Who can believe that he could give his only-begotten and well-beloved Son to die for sinners, and then neglect any wise and benevolent means for their salvation? No, sinner, if you are a reprobate, it is because God foresaw that you would do just as you are doing; that you would be so wicked as to defeat all the efforts that he could wisely, make for your salvation. What a variety of means he has used with you. At one time he has thrown you into the furnace of affliction; and when this has not softened you, he has turned round and loaded you with favours. He has sent you his word, he has striven by his Spirit, he has allured you by the cross; he has tried to melt you by the groanings of Calvary; and tried to drive you back from the way to death, by rolling in your ears the thunders of damnation. At one time clouds and darkness have been round about you; the heavens have thundered over your head; divine vengeance has hung out, all around your horizon, the portentous clouds of coming wrath. At another time mercy has smiled upon you from above like the noon-day sun, breaking through an ocean of storms. He urges every motive; he lays heaven, earth and hell, under perpetual contributions for considerations to move your stony heart. But you deafen your ears, and close your eyes, and harden your heart, and say, "Cause the holy one of Israel to cease from before us." And what is the inference from all this? How must all this end? "Reprobate silver shall men call them, because the Lord has rejected them."

VI. When sinners are reprobated.

• 1. In respect to the act of casting them off, they are cast away only when, and not until, the cup of their iniquity is full.
  
  
• 2. In respect to the purpose of reprobation, they are in the purpose of God reprobated or rejected from eternity. This follows irresistibly from the omniscience and immutability of God. He has certainly and necessarily had from eternity all the knowledge he ever can or will have of the character of all men, and must have designed from all eternity all things respecting them which he ever will design. This follows from his unchangeableness. If he ever does cast off sinners, he must do it designedly or undesignedly. He cannot do it without any design. He must therefore do it designedly. But if he does it designedly, it must be either that he eternally entertained this design, or that he has changed. But change of purpose or design is inconsistent with the moral immutability of God. Therefore the purpose of reprobation is eternal; or the reprobates were in the fixed purpose of God cast off and rejected from eternity.

VII. Reprobation is just.

Is it not just in God to let men have their own choice, especially when the highest possible motives are held out to them as inducements to choose eternal life. What! is it not just to reprobate men when they obstinately refuse salvation--when every thing has been done that is consistent with infinite wisdom and benevolence to save them? Shall not men be willing to be either saved or lost? What shall God do with you? You are unwilling to be saved; why then should you object to being damned? If reprobation under these circumstances is not just, I challenge you, sinner, to tell what is just.

VIII. Reprobation is benevolent.

It was benevolent in God to create men, though he foresaw that they would sin and become reprobate. If he foresaw that, upon the whole, he could secure such an amount of virtue and happiness by means of moral government, as to more than counterbalance the sin and misery of those who would be lost, then certainly it was a dictate of benevolence to create them. The question was, whether moral beings should be created, and moral government established, when it was foreseen that a great evil would be the incidental consequence. Whether this would be benevolent or not, must turn upon the question, whether a good might be secured that would more than counterbalance the evil. If the virtue and happiness that could be secured by the administration of moral government, would greatly out-measure the incidental evils arising out of a defection of a part of the subjects of this government, it is manifest that a truly benevolent mind would choose to establish the government, the attendant evils to the contrary notwithstanding. Now, if those who are lost deserve their misery, and bring it upon themselves by their own choice, when they might have been saved, then certainly in their damnation there can be nothing inconsistent with justice or benevolence. God must have a moral government, or there can be no such thing as holiness in the created universe. For holiness in a creature is nothing else than a voluntary conformity to the government of God.

Doubtless God views the loss of the soul as a great evil, and he always will look upon it as such, and would gladly avoid the loss of any soul, if it were consistent with the wisest administration of his government. How slanderous, injurious, and offensive to God it must be, then, to say, that he created sinners on purpose to damn them. He pours forth all the tender yearnings of a father over those whom he is obliged to destroy--"How shall I give thee up, Ephraim? how shall I deliver thee, Israel? how shall I make thee as Admah? how shall I set thee as Zeboim? my heart is turned within me, my repentings are kindled together." And now, sinner, can you find it in your heart to accuse the blessed God of a want of benevolence? "O ye serpents! ye generation of vipers! how can you escape the damnation of hell?"

IX. Reprobation is the best thing that can be done, all things considered.

Since the penalty of the law, although infinite, under the wisest possible administration of moral government, could not secure universal obedience; and since multitudes of sinners will not be reclaimed and saved by the gospel, one of three things must be done; either moral government must be given up; or the wicked must be annihilated, or they must be reprobated and sent to hell. Now, that moral government should be given up, will not be pretended; annihilation would not be just, inasmuch as it would not be an adequate expression of the abhorrence with which the divine ruler regards the violation of his law, and consequently it would not meet the demands of public justice. Now, as sinners really deserve eternal death, and as their punishment may be of real value to the universe, in creating a respect for the authority of God, and thus strengthening his government, it is plain that their reprobation and damnation is for the general good, making the best use of the wicked that can be made.

There is a difference between evidence and proof. To prove is to establish. We prove by evidence. Every design of evidence is not proof. There is prima facie evidence, probable evidence, and every degree of evidence, from possible to demonstration, or intuition. There may be much evidence that a thing is true, when in fact it is not true. There may be much evidence, or many reasons to fear, or to believe that one is a reprobate, when in fact he is not.

X. How it may be known who are reprobates.

It may be difficult for us to ascertain with certainty in this world, who are reprobates; but there are so many marks of reprobation given in the Bible, that by a sober and judicious investigation, we may form a pretty correct opinion, whether we or those around us are reprobates or not.

• 1. One evidence of reprobation, is a long course of prosperity in sin. The Psalmist lays it down as such in Psa. xcii. 7: "When the wicked spring as the grass, and when all the workers of iniquity do flourish, it is that they shall be destroyed for ever." God often gives the wicked their portion in this world, and lets them prosper and wax fat like a stalled ox, and then brings them forth to the slaughter. "The wicked are reserved unto the day of wrath." When therefore you see an individual for a long time prospering in his sins, there is great reason to fear that man is a reprobate. In this passage inspiration assumes the truth of the distinction between evidence and proof. The Psalmist does not mean to be understood as affirming a universal truth. He did not intend, that prosperity in sin was proof conclusive that the prosperous sinner is a reprobate. But the least that could have been intended was, that such prosperity in sin affords alarming evidence of reprobation. It may be called presumptive evidence. Those who deny the distinction between evidence and proof, as some have done, must either deny the truth of this assertion of the Psalmist, or maintain that prosperity in sin does in all cases render it certain, that the prosperous sinner is a reprobate.
  
  
• 2. Habitual neglect of the means of grace is a mark of reprobation. If men are to be saved at all, it is through the sanctification of the Spirit and belief of the truth; and it will probably be found to be true, that not one in ten thousand is saved of those who habitually absent themselves from places where God presents his claims. Sometimes, I know, a tract, or the conversation or prayer of some friend, may awaken an individual, and lead him to the house of God; but, as a general fact, if a man stays away from the means of grace, and neglects his Bible, it is a fearful sign of reprobation, and that he will die in his sins. He is voluntary in it, and he does not neglect the means of grace because he is reprobated, but was reprobated because God foresaw that he would take this course. Suppose a pestilence were prevailing, that was certain to prove fatal in every instance where the appropriate remedy was not applied. Now, if you wish to know whose days were numbered and finished, and who among the sick were certain to die with the disease, if you found any among them neglecting and despising the only appropriate remedy, you would know that they were the persons.

All this was known to God as certainly beforehand as afterward. Now, if you wish to know who are reprobates in any town or village, look abroad upon the multitude of sabbath-breakers, swearers, drinkers, and whoremongers; upon the young men that "assemble in troops in harlots' houses;" or the boys and young men that you may see assembled on the sabbath before grog shops, or at the corners of the streets, with their cigars, their bloated cheeks, and swollen, blood-shot eyes. Look through the length and breadth of the land, and see the thousands of young men who are utterly neglecting and despising eternal salvation. O horrible! poor, dying young men! not one in a thousand of them is likely to be saved; perhaps some of them came from a family given to prayer, where they used to kneel morning and evening around the domestic altar. And now where are they? And where are they going? They are already within the sweep of that mighty whirlpool, whose circling waters are drawing them nearer and nearer the roaring vortex. They dance, and trifle, and sport themselves. They heed not the voice that cries from heaven, nor the wail that comes up from hell, but nearer and nearer, with accelerated motion, they circle round and round, till they are swallowed up and lost in the abyss of damnation.

• 3. Where persons are entirely destitute of the strivings of the Spirit. I speak not of those who never heard the gospel; but in gospel lands it is doubtful whether any, except they are given up of God, live without more or less of the strivings of the Holy Spirit. Where therefore it is found that his strivings have entirely ceased with any mind, that soul has solemn and alarming evidence that it is given up of God. God says, "Yea, also, woe unto them when I depart from them."
  
  
• 4. Where persons have passed through a revival, and are not converted it affords evidence that they are reprobates; I mean here, not conclusive, but presumptive evidence; and this presumption grows stronger and stronger every time an individual passes such a season without conversion. It is common for persons in seasons of revival, to have more or less conviction, but to grieve away the Spirit. Some such persons are perhaps here, and dreaming away one more offer of eternal salvation. If you have once resisted the Spirit until he is quenched, I have but little hope that anything I can say will do you any good. The great probability is that you will be lost, unless you now repent and believe in Jesus.
  
  
• 5. Those who have grown old in sin, are probably reprobates. It is a solemn and alarming fact, that a vast majority of those who give evidence of piety, are converted under twenty-five years of age. Look at the history of revivals, and see, even in those that have manifested the greatest power, how few aged persons have been converted. The men who are set upon the attainment of some worldly object, and determined to secure that before they will attend to religion, and yield to the claims of their Maker, expecting afterwards to be converted, are almost always disappointed. Such a cold calculation is odious in the sight of God. What! take advantage of his forbearance, and say, that because he is merciful you will venture to continue in sin, till you have secured your worldly objects, and worn yourself out in the service of the devil, and thus turn your Maker off with the jaded remnant of your abused mortality! You need not expect God to set his seal of approbation upon such a calculation as this, and suffer you at last to triumph, and say, that you had served the devil as long as you pleased, and got to heaven at last.

You see such a man passing on from twenty years old and upwards, and the probabilities of his conversion fearfully diminishing every year. Sinner, are you forty years old? Now look over the list of conversions in the last revival; how few among them are of your age? Perhaps some of you are fifty or sixty! how seldom can you find one of your age converted. There is only here and there one; they are few and far between, like beacons on distant mountain tops, scattered sparsely along, just to keep old sinners from absolute despair. Aged sinner, there are more than fifty chances to one that you are a reprobate.

• 6. Absence of chastisements is a sign of reprobation. God says in the epistle to the Hebrews: "My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him; for whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth; if ye endure chastening, God dealeth with you as with sons; for what son is he whom the Father chasteneth not; but if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons."
  
  
• 7. When men are chastened and not reformed by it, it is a mark of reprobation. A poet has said, "When pain can't bless, heaven quits us in despair." God says of such, "Why should ye be stricken any more; ye will revolt more and more." When your afflictions are unsanctified, when you harden yourselves under his stripes, why should he not leave you to fill up the measure of your iniquity?
  
  
• 8. Embracing damnable heresies, is another mark of reprobation. Where persons seem to be given up to believe a lie, there is solemn reason for fearing that they are among that number upon whom God sends strong delusions, that they may believe a lie, and be damned, because they obey not the truth, but have pleasure in unrighteousness. Where you see persons giving themselves up to such delusions, the more certainly they believe them, the greater reason there is for believing that they are reprobates. The truth is so plain, that with the Bible in your hands, it is next to impossible to believe a fundamental heresy, without being given up to the judicial curse of God. It is so hard to believe a lie, with the truth of the Bible before you, that the devil cannot do it. If therefore you reject your Bible, and embrace a fundamental falsehood, you are more stupid and benighted than the devil is. When a man professes to believe a lie, almost the only hope of his salvation that remains, is, that he does not cordially believe it. Sinner, beware how you trifle with God's truth. How often have individuals begun to argue in favour of heresy, for the sake of argument, and because they loved debate, until they have finally come to believe their own lie, and are lost for ever.

XI. Objections,

• Objection. 1. To the idea that God rejected the reprobate for their foreseen wickedness, it is replied that, Prov. xvi. 4: "The Lord hath made all things for himself; yea, even the wicked for the day of evil," teaches another doctrine; that this passage teaches, that God made the reprobates for the day of evil, or for the purpose of destroying them.

To this I reply, that if he did create them to destroy them, or with a design when he created them to destroy them, it does not follow that their destruction was an ultimate end, or a thing in which he delighted for its own sake. It must be true, as has been said, that he designed from eternity to destroy them, in view, and in consequence, of their foreseen wickedness; and of course, he designed their destruction when he created them. In one sense then, it was true, that he created them for the day of evil, that is, in the sense that he knew how they would behave, and designed as a consequence to destroy them when, and before, he created them. But this is not the same as his creating them for the sake of their destruction as an ultimate end. He had another and a higher ultimate end, which end was a benevolent one. He says, "I have created all things for myself, even the wicked for the day of evil;" that is, he had some great and good end to accomplish by them, and by their destruction. He foresaw that he could use them for some good purpose, notwithstanding their foreseen wickedness; and even that he could overrule their sin and destruction to manifest his justice, and thus show forth his glory, and thereby strengthen his government. He must have foreseen that the good that might thus, from his overruling providence, result to himself and to the universe, would more than compensate for the evil of their rebellion and destruction; and therefore, and upon this condition, he created them, knowing that he should destroy, and intending to destroy them. That destruction was not the ultimate end of their creation, must follow from such scriptures as the following:--

Ezek. xxxiii. 11: "Say unto them, As I live, saith the Lord God, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye, from your evil ways; for why will ye die, O house of Israel?"

Ezek. xviii. 23: "Have I any pleasure at all that the wicked should die? saith the Lord God; and not that he should return from his ways and live?"

2 Peter iii. 9: "The Lord is not slack concerning his promise, as some men count slackness, but is long-suffering to us-ward, not willing that any should perish, but that all should come to repentance."

1 John iv. 8: "He that loveth not, knoweth not God, for God is love. 16. And we have known and believed the love that God hath to us. God is love; and he that dwelleth in love, dwelleth in God, and God in him."

Heb. ii. 9: "But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that he by the grace of God should taste death for every man."

• Objection. 2. Another objection to the doctrine of this lecture is founded on Rom. ix. 20-23: "Nay, but O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus? hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour? What if God willing to shew his wrath, and make his power known, endured with much long-suffering the vessels of wrath fitted to destruction; and that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory."

From this passage it has been inferred, that God creates the character and disposes of the destinies of both saints and sinners with as absolute and as irresistible a sovereignty as that exercised by the potter over his clay; that he creates the elect for salvation, and the reprobate for damnation; and forms the character of both so as to fit them for their respective destinies, with an absolutely irresistible and efficient sovereignty; that his ultimate end was in both cases his own glory, and that the value of the end justifies the use of the means, that is, of such means. To this I reply:

(1.) That it is absurd and nonsensical, as we have abundantly seen, to talk of creating moral character, either good or bad, by an irresistible efficient sovereignty. This is naturally impossible, as it implies a contradiction. Moral character must be the result of proper, voluntary action, and the moral character of the vessels of wrath or of mercy neither is, nor can be, formed by any irresistible influence whatever.

(2.) It is not said nor implied in the passage under consideration, that the character of the vessels of wrath was created, or that God had any such agency in procuring their character, as he has in forming the character of the vessels of mercy. Of the vessels of wrath it is only said they are "fitted to destruction," that is, that their characters are adapted for hell; while of the vessels of mercy it is said "which he had afore prepared unto glory." The vessels of wrath are fitted, or had fitted themselves to destruction, under the light and influence that should have made them holy. The vessels of mercy God had, by the special grace and influence of the Holy Spirit, engaging and directing their voluntary agency, afore prepared for glory.

(3.) But the lump spoken of in the text contemplates, not the original creation of man, nor the forming or creating in them of a wicked character. But it manifestly contemplates them as already existing as the potter's clay exists; and not only as existing, but also as being sinners. God may reasonably proceed to form out of this lump vessels of wrath or of mercy, as seems wise and good unto him. He may appoint one portion to honour and another to dishonour, as is seen by him to be demanded by the highest good.

(4.) The passage under consideration cannot, in any event, be pressed into the service of those who would insist, that the destruction of the reprobate is chosen for its own sake, and therefore implies malevolence in God. Hear what it says: "What if God, willing to show his wrath, and make his power known, endured with much long-suffering the vessels of wrath fitted to destruction; and that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory." Here it appears, that he designed to show and make known his attributes. This cannot have been an ultimate, but must have been a proximate, end. The ultimate end must have been the highest glory of himself, and the highest good of the universe, as a whole. If God willed thus to make known his holiness and his mercy, for the purpose of securing the highest good of the universe, who has a right to say, What doest thou? Or why doest thou thus?

• Objection. 3. Another objection is, if God knew that they would be reprobate or lost, why did he create them? If he knew that such would be the result, and yet created them, it follows that he created them to destroy them. I reply:

This objection has been already answered, but for the sake of perspicuity I choose here to answer it again.

From the admitted fact, that God knew when he created them just what their destiny would be, it does not follow that their destruction was the end for which he created them. He created them, not for their sin and destruction as an ultimate end, but for another and a good end, notwithstanding his fore-knowledge of their sin and ultimate ruin.

• Objection. 4. It is further objected, that if God designed to make known his attributes, in the salvation of the vessels of mercy, and in the destruction of the vessels of wrath, he must have designed their characters as well as their end, inasmuch as their characters are indispensable conditions of this result.

I reply, that it is true, that the characters of both the vessels of wrath and of mercy must have been in some sense purposed or designed by God. But it does not follow that he designed them both in the same sense. The character of the righteous he designed to beget, or induce by his own agency; the character of the wicked he designed to suffer him to form for himself. He doubtless designed to suffer the one rather than to interfere, in such manner and form as would prevent sin, seeing as he did, that hateful as it was in itself, it could be overruled for good. The other he designed to produce, or rather induce, both on account of the pleasure he has in holiness, and also for the sake of its bearings on the subject of it, and upon the universe.

• Objection. 5. To the doctrine of this lecture it is further objected, that if one is a reprobate it is of no use for him to try to be saved. If God knows what he will be in character, and designs his destruction, it is impossible that it should be otherwise than as God knows and designs, and therefore one may as well give up in despair first as last.

(1.) To such an objector I would say, you do not know that you are a reprobate, and therefore you need not despair.

(2.) If God designs to cast you off, though you cannot know this, it is only because he foresees that you will not repent and believe the gospel; or in other words, for your voluntary wickedness. He foreknows that you will be wicked simply because you will be, and not because his foreknowledge makes you so. Neither his foreknowledge respecting your character, nor his design to cast you off, in consequence of your character, has any agency in making you wicked. You are therefore perfectly free to obey and be saved, and the fact that you will not, is no reason why you should not.

(3.) You might just as reasonably make the same objection to every thing that takes place in the universe. Everything that did, or will, or can occur, is as infallibly known to God, as the fact of your wickedness and destruction is. He also has a fixed and eternal design about everything that ever did or will occur. He knows how long you will live, where you will live, and when and where you will die. His purposes respecting these and all other events are fixed, eternal, and unchangeable. Why, then, do you not live without food and say, I cannot make one hair black or white; I cannot die before my time, nor can I prolong my days beyond the appointed time, do what I will; therefore, I will take no care of my health? No; this would be unreasonable.

Why not also apply this objection to everything, and settle down in despair of ever doing or being anything, but what an irresistible fate makes you? The fact is, that the true doctrine, whether of election or reprobation, affords not the least countenance to such a conclusion. The foreknowledge and designs of God respecting our conduct or our destiny, do not in the least degree interfere with our free agency. We, in every case, act just as freely as if God neither knew nor designed anything about our conduct. Suppose the farmer should make the same objection to sowing his seed, and to doing anything to secure a crop; what would be thought of him? And yet he might with as much reason, since he can plead the foreknowledge and designs of God, as an excuse for doing nothing to secure his salvation. God as really knows now whether you will sow and whether you will have a crop, and has from eternity known this, as perfectly as he ever will. He has either designed that you shall, or that you shall not, have a crop this year, from all eternity; and it will infallibly come to pass just as he has foreseen and designed. Yet you are really just as free to raise a crop, or to neglect to do so, as if he neither knew nor designed anything about it.

The man who will stumble either at the doctrine of election or reprobation, as defined and maintained in these lectures, should, to be consistent, stumble at everything that takes place, and never try to accomplish any thing whatever; because the designs and the foreknowledge of God extend equally to everything; and unless he has expressly revealed how it will be, we are left in the dark, in respect to any event, and are left to use means to accomplish what we desire, or to prevent what we dread, as if God knew and designed nothing about it.

• Objection. 6. But it is objected, that this is a discouraging doctrine, and liable to be a stumbling-block, and therefore should not be inculcated. I answer--

(1.) It is taught in the Bible, and plainly follows also from the attributes of God, as revealed in the reason. The scriptures that teach it are not less likely to be a snare and a stumbling-block, than are the definition and explanation of the doctrine.

(2.) The proper statement, explanation, and defence of the doctrines of election and reprobation, are important to a proper understanding of the nature and attributes of God.

(3.) The scriptures that teach these doctrines are often subjects of cavil, and sometimes of real difficulty. Religious teachers should, therefore, state these doctrines and explain them, so as to aid the inquirer after truth, and stop the mouths of gainsayers.

(4.) Again, these doctrines have often been so mis-stated and perverted as to make them amount to an iron system of fatalism. Many souls have heard or read these perversions, and greatly need to be enlightened upon the subject. It is therefore all the more important, that these truths should find a place in religious instruction. Let them be understood, properly stated, explained, and defended, and they can no more be a stumbling-block, than the fact of God's omniscience can be so.

REMARKS.

• 1. The salvation of reprobates is impossible only because they make it so by their own wicked conduct.
  
  
• 2. God will turn the damnation of the reprobate to good account. In establishing his government, he foresaw that great evils would be incidental to it; that multitudes would sin, and persevere in rebellion, until they were lost, notwithstanding all that could consistently be done to save them. Yet he foresaw, that a vastly greater good would result from the virtue and happiness of holy beings, and that he also could make a good use even of the punishment of the wicked. Here is an instance of the divine economy in turning everything to the best account. I do not mean that the damnation of the wicked results in greater good than their salvation would, if they would repent. If their salvation could be secured by any means that would consist with the highest good of the universe, it would be greatly to be preferred. But as this cannot be, God will do the best that the nature of the case admits. When he cannot save them, he will, by their punishment, erect a monument to his justice, and lay its foundation deep in hell, and build it up to heaven, that being seen afar off, in the smoke of their torment that ascendeth up for ever and ever, it may ever stand as an affecting memento of the hatefulness and desert of sin.
  
  
• 3. It is very wicked and blasphemous to complain of God when he has done the best that infinite wisdom, benevolence, and power could do. Who should complain? Surely not the elect; they have no reason to complain. Shall the reprobate complain, when they have actually forced upon God the necessity of either giving up his government, or of sending them to hell?
  
  
• 4. Reprobates are bound to praise God. He has created and given you many blessings, sinner, and offers you eternal life; and will you refuse to praise him?
  
  
• 5. God has every reason to complain of you, sinner. How much good you might do! See how much good individuals have often done! Now, of all the good you might do, you rob God. While eternity rolls its everlasting rounds, on how many errands of love you might go, diffusing happiness to the utmost bounds of Jehovah's empire? But you refuse to obey him; you are in league with hell, and prefer to scatter firebrands, arrows, and death, to destroy your own soul, and lead others to perdition with you. You drive on in your career, and help to set in motion all the elements of rebellion in earth and hell. Will you complain of God? He has reason to complain of you. He is the injured party. He has created you, has held you in his hand, and fanned your heaving lungs; and in return, you have breathed out your breath in rebellion, and blasphemy, and contempt of God, and compelled him to pronounce you reprobate.
  
  
• 6. There is reason to believe, that there are many reprobates in the church. This is the probable history of many professors of religion. They had convictions of sin, and after a while their distress more or less suddenly abated. If their distress had been considerable, if the Spirit left them, their minds would naturally have gone toward the opposite extreme. When their convictions left them, they thought, perhaps, this was conversion; this very perhaps created a sensation of pleasure, and the thought that this felt pleasure was evidence that they were converted, would naturally increase their confidence. As their confidence increased, their joy at the thought of being saved would be increased. This selfish joy has been the foundation upon which they have built their hopes for eternity; and now you see them in the church, transacting business upon worldly principles, pleading for sin, and finding a thousand apologies for conformity to the world. They live on in sin, perhaps not openly vicious, but negligent of duty, cold and formal reprobates, and go down to hell from the bosom of the church.
  
  
• 7. Reprobates live to fill up the measure of their iniquity.

We are informed that the Amorites were spared, not because there was any hope of their reformation, but because their cup of iniquity was not yet full. Christ said to the Jews, "Fill ye up the measure of your fathers;" and God said unto Pharaoh, "For this purpose have I sustained thee, that I might show in thee my mighty power." Oh, dreadful thought! live to fill up the measure of your sins! The cup of trembling and of wrath is also filling up, which shall soon be poured out to you without mixture, when there shall be none to deliver you. "Your judgment now of a long time lingereth not, and your damnation slumbereth not."

• 8. Saints should not envy prosperous sinners.

The Psalmist once had this trial. He says, "Truly God is good to Israel, even to such as are of a clean heart; but as for me, my feet were almost gone; my steps had well nigh slipped, for I was envious at the foolish, when I saw the prosperity of the wicked, for there are no bands in their death, but their strength is firm. They are not in trouble as other men, neither are they plagued like other men. When I thought to know this, it was too painful for me, until I went into the sanctuary of God; then understood I their end. Surely thou didst set them in slippery places, thou castest them down into destruction. How are they brought into desolation, as in a moment! they are utterly consumed with terrors." How can a saint envy them, standing upon a slippery steep, with fiery billows rolling beneath them! "Their feet shall slide in due time." Christians, do not envy the wicked, though they enjoy the wealth of the world; do not envy them; poor creatures! their time is short, they have had almost all their good things.

Perhaps, reader, you have not been in the least benefited by anything I have said, or could say. You have set yourself to oppose God, and have taken such an attitude, that truth never reaches you to do you good. Now, sinner, if you do this, and close this book in this state of mind, you will have additional evidence that God has given you up, and that you are a reprobate. Now, will you go on in your sins, under these circumstances? Do not talk of the doctrine of election or reprobation as being in your way. No man is ever reprobated for any other reason, than that he is an obstinate sinner.

Have you not been reading to find something in this lecture that you can stumble over? Take care! if you wish to cavil, you can always find occasions enough. Sinners have stumbled over every other doctrine of the Bible into hell, and you may stumble over this. What would you say of any man that should cut his throat, and say he did it because God foreknew that he would do it, and by creating him with this foreknowledge, designed that he should do it? Would saying that excuse him? No. Yet he is under just as much necessity of doing it as you are of closing this book, and going away in your sins.

You only show that you are determined to harden your hearts, and resist God, and thus compel the holy Lord God to reject you. There is no doctrine of the Bible that can save you, if you persevere in sin, and none that can damn you, if you repent and believe the gospel. The blood of Christ flows freely. The fountain is open. Sinner, what say you? Will you have eternal life? Will you have it now, or will you reject it? Will you trample the law under foot, and stumble over the gospel to the depths of hell?

This lecture was given to us by Dennis Carroll.

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LECTURE LXXVI. Back to Top

DIVINE SOVEREIGNTY.

In this discussion I shall endeavour to show,--

I. WHAT IS NOT INTENDED BY THE TERM SOVEREIGNTY, WHEN APPLIED TO GOD.

II. WHAT IS INTENDED BY IT.

III. THAT GOD IS, AND OUGHT TO BE, AN ABSOLUTE AND UNIVERSAL SOVEREIGN.

I. What is not intended by the term "sovereignty" when applied to God.

It is not intended, at least by me, that God, in any instance, wills or acts arbitrarily, or without good reasons; reasons so good and so weighty, that he could in no case act otherwise than he does, without violating the law of his own intelligence and conscience, and consequently without sin. Any view of divine sovereignty that implies arbitrariness on the part of the divine will, is not only contrary to scripture, but is revolting to reason, and blasphemous. God cannot act arbitrarily, in the sense of unreasonably, without infinite wickedness. For him to be arbitrary, in the sense of unreasonable, would be a wickedness as much greater than any creature is capable of committing, as his reason or knowledge is greater than theirs. This must be self-evident. God should therefore never be represented as a sovereign, in the sense that implies that he is actuated by self or arbitrary will, rather than by his infinite intelligence.

Many seem to me to represent the sovereignty of God as consisting in a perfectly arbitrary disposal of events. They seem to conceive of God as being wholly above and without, any law or rule of action guiding his will by his infinite reason and conscience. They appear shocked at the idea of God himself being the subject of moral law, and are ready to inquire, Who gives law to God? They seem never to have considered that God is, and must be, a law unto himself; that he is necessarily omniscient, and that the divine reason must impose law on, or prescribe law to, the divine will. They seem to regard God as living wholly above law, and as disposed to have his own will at any rate, reasonable or unreasonable; to set up his own arbitrary pleasure as his only rule of action, and to impose this rule upon all his subjects. This sovereignty they seem to conceive of as controlling and disposing of all events, with an iron or adamantine fatality, inflexible, irresistible, omnipotent. "Who worketh all things after the counsel of his own will." This text they dwell much upon, as teaching that God disposes all events absolutely, not according to his own infinite wisdom and discretion, but simply according to his own will; and, as their language would often seem to imply, without reference at all to the universal law of benevolence. I will not say, that such is the view as it lies in their own mind; but only that from the language they use, such would seem to be their idea of divine sovereignty. Such, however, is not the view of this subject which I shall state and defend on the present occasion.

II. What is intended by divine sovereignty.

The sovereignty of God consists in the independence of his will, in consulting only his own intelligence and discretion, in the selection of his end, and the means of accomplishing it. In other words, the sovereignty of God is nothing else than infinite benevolence directed by infinite knowledge. God consults no one in respect to what shall be done by him. He asks no leave to do and require what his own wisdom dictates. He consults only himself; that is, his own infinite intelligence. So far is he from being arbitrary in his sovereignty, in the sense of unreasonable, that he is invariably guided by infinite reason. He consults his own intelligence only, not from any arbitrary disposition, but because his knowledge is perfect and infinite, and therefore it is safe and wise to take counsel nowhere else. It were infinitely unreasonable, and weak, and wicked in God to ask leave of any being to act in conformity with his own judgment. He must make his own reason his rule of action. God is a sovereign, not in the sense that he is not under law, or that he is above all law, but in the sense that he is a law to himself; that he knows no law but what is given him by his own reason. In other words still, the sovereignty of God consists in such a disposal of all things and events, as to meet the ideas of his own reason, or the demands of his own intelligence. "He works all things after the counsel of his own will," in the sense that he formed and executes his own designs independently; in the sense that he consults only his own infinite discretion; that is, he acts according to his own views of propriety and fitness. This he does, be it distinctly understood, without at all setting aside the freedom of moral agents. His infinite knowledge enabled him to select an end and means, that should consist with and include the perfect freedom of moral agents. The subjects of his moral government are free to obey or disobey, and take the consequences. But foreseeing precisely in all cases how they would act, he has laid his plan accordingly, so as to bring out the contemplated and desired results. In all his plans he consulted none but himself. But this leads me to say--

III. That God is and ought to be an absolute and a universal sovereign.

By absolute, I mean, that his expressed will, in obedience to his reason, is law. It is not law because it proceeds from his arbitrary will, but because it is the revelation or declaration of the affirmations and demands of his infinite reason. His expressed will is law, because it is an infallible declaration of what is intrinsically fit, suitable, right. His will does not make the things that he commands, right, fit, proper, obligatory, in the sense, that should he require it, the opposite of what he now requires would he fit, proper, suitable, obligatory; but in the sense that we need no other evidence of what is in itself intrinsically proper, fit, obligatory, than the expression of his will. Our reason affirms, that what he wills must be right; not because he wills it, but that he wills it because it is right, or obligatory in the nature of things; that is, our reason affirms that he wills as he does, only upon condition, that his infinite intelligence affirms that such willing is intrinsically right, and therefore he ought to will or command just what he does.

He is a sovereign in the sense that his will is law, whether we are able to see the reason for his commands or not, because our reason affirms that he has and must have good and sufficient reasons for every command; so good and sufficient, that he could not do otherwise than require what he does, under the circumstances, without violating the law of his own intelligence. We therefore need no other reason for affirming our obligation to will and to do, than that God requires it; because we always and necessarily assume, as a first truth of reason, that what God requires must be right, not because he arbitrarily wills it, but because he does not arbitrarily will it: on the contrary that he has, and must have in every instance, infinitely good and wise reasons for every requirement.

Some persons represent God as a sovereign, in the sense, that his arbitrary will is the foundation of obligation. But if this is so, he could in every instance render the directly opposite course from what he now requires, obligatory. But this is absurd. The persons just mentioned seem to think, that unless it be admitted that God's will is the foundation of obligation, it will follow that it does not impose obligation, unless he discloses the reasons for his requirements. But this is a great mistake. Our own reason affirms that God's expressed will is always law, in the sense that it invariably declares the law of nature, or discloses the decisions of his own reason.

God must and ought to be an absolute sovereign in the sense just defined. This will appear if we consider:--

• 1. That his end was chosen and the means decided upon, when no being but himself existed, and of course, there was no one to consult but himself.
  
  
• 2. Creation and providence are only the results, and the carrying out of his plans settled from eternity.
  
  
• 3. The law of benevolence, as it existed in the divine reason, must have eternally demanded of him the very course he has taken.
  
  
• 4. His highest glory and the highest good of universal being demand, that he should consult his own discretion, and exercise an absolute and a universal sovereignty, in the sense explained. Infinite wisdom and goodness ought of course to act independently in the promotion of their end. If infinite wisdom or knowledge is not to give law, what or who shall? If infinite benevolence shall not declare and enforce law, what or who shall? God's attributes and relations render it obligatory upon him to exercise just that holy sovereignty we have ascribed to him.

(1.) This sovereignty, and no other, he claims for himself.

Job xxiii. 13: "But he is in one mind, and who can turn him? and what his soul desireth, even that he doeth."

Job xxxiii. 13: "Why dost thou strive against him? for he giveth not account of any of his matters."

Ps. cxv. 3: "But our God is in the heavens; he hath done whatsoever he hath pleased."

Ps. cxxxv. 6: "Whatsoever the Lord pleased, that did he in heaven, and in earth, in the seas, and all deep places."

Isa. lv. 10: "For as the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater; 11. So shall my word be that goeth forth out of my mouth; it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it."

Dan. iv. 35: "And all the inhabitants of the earth are reputed as nothing; and he doeth according to his will in the army of heaven, and among the inhabitants of the earth; and none can stay his hand, or say unto him, What doest thou?"

Matt. xi. 25: "At that time Jesus answered and said, 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. 26. Even so, Father, for so it seemed good in thy sight."

Matt. xx. 12: "Saying, These last have wrought but one hour, and thou hast made them equal unto us, which have borne the burden and heat of the day. 13. But he answered one of them, and said, Friend, I do thee no wrong; didst not thou agree with me for a penny? 14. Take that thine is, and go thy way; I will give unto this last, even as unto thee. 15. Is it not lawful for me to do what I will with mine own? Is thine eye evil, because I am good? 16. So the last shall be first, and the first last; for many be called, but few chosen."

Rom. ix. 15: "For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. 16. So then it is not of him that willeth, nor of him that runneth, but of God that showeth mercy. 17. For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might show my power in thee, and that my name might be declared throughout all the earth. 18. Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth."

Eph. i. 11: "In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will."

Phil. ii. 13: "For it is God which worketh in you, both to will and to do of his good pleasure."

(2.) Again: God claims for himself all the prerogatives of an absolute and a universal sovereign, in the sense already explained. For example, he claims to be the rightful and sole proprietor of the universe.

1 Chron. xxix. 11: "Thine, O Lord, is the greatness, and the power, and the glory, and the victory, and the majesty; for all that is in the heaven and in the earth is thine; thine is the kingdom, O Lord, and thou art exalted as head above all."

Ps. l. 10: "For every beast of the forest is mine, and the cattle upon a thousand hills; 11. I know all the fowls of the mountains; and the wild beasts of the field are mine. 12. If I were hungry, I would not tell thee, for the world is mine, and the fulness thereof."

Ps. xcv. 5: "The sea is his, and he made it, and his hands formed the dry land. 6. O come, let us worship and bow down, let us kneel before the Lord our Maker: 7. For he is our God, and we are the people of his pasture, and the sheep of his hand."

Ps. c. 3: "Know ye that the Lord he is God, it is he that hath made us, and not we ourselves; we are his people, and the sheep of his pasture."

Ezek. xviii. 4: "Behold, all souls are mine; as the soul of the father, so also the soul of the son is mine; the soul that sinneth it shall die."

Rom. xiv. 8: "For whether we live, we live unto the Lord; and whether we die, we die unto the Lord; whether we live therefore, or die, we are the Lord's."

(3.) Again: God claims to have established the natural or physical laws of the universe.

Job xxxviii. 33. "Knowest thou the ordinances of heaven? canst thou set the dominion thereof in the earth?"

Ps. cxix. 90: "Thy faithfulness is unto all generations, thou hast established the earth, and it abideth. 91. They continue this day according to thine ordinances, for all are thy servants."

Prov. iii. 19: "The Lord by wisdom hath founded the earth, by understanding hath he established the heavens. 20. By his knowledge the depths are broken up, and the clouds drop down the dew."

Jer. xxxi. 35: "Thus saith the Lord, which giveth the sun for a light by day, and the stars for a light by night, which divideth the sea when the waves thereof roar; the Lord of hosts is his name."

Jer. xxxiii. 25: "Thus saith the Lord, if my covenant be not with day and night, and if I have not appointed the ordinances of heaven and earth; 26. Then will I cast away the seed of Jacob, and David my servant, so that I will not take any of his seed to be rulers over the seed of Abraham, Isaac, and Jacob; for I will cause their captivity to return, and have mercy on them."

(4.) God claims the right to exercise supreme authority.

Exod. xx. 23: "Ye shall not make with me gods of silver, neither shall ye make unto you gods of gold."

1 Chron. xxix. 11: "Thine, O Lord is the greatness, and the power, and the glory, and the victory, and the majesty; for all that is in the heaven and the earth is thine; thine is the kingdom, O Lord, and thou art exalted as head above all."

Ps. xlvii. 7: "For God is the king of all the earth, sing ye praises with understanding."

Prov. xxiii. 26: "My son, give me thine heart, and let thine eyes observe my ways."

Isa. xxxii. 22: "For the Lord is our judge, the Lord is our lawgiver, the Lord is our king; he will save us."

Matt. iv. 10: "Then saith Jesus unto him, get thee hence, Satan; for it is written, thou shalt worship the Lord thy God, and him only shalt thou serve."

Matt. xxii. 37: "Jesus saith unto him, thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind."

(5.) God claims the right to exercise his own discretion in using such means, and in exerting such an agency as will secure the regeneration of men, or not, as it appears wise to him.

Deut. xxix. 4: "Yet the Lord hath not given you an heart to perceive, and eyes to see, and ears to hear, unto this day."

Jer. v. 14: "Wherefore thus saith the Lord God of hosts, Because ye speak this word, behold, I will make my words in thy mouth fire, and this people wood, and it shall devour them."

Matt. xiii. 10: "And the disciples came, and said unto him, Why speakest thou to them in parables? He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given."

Matt. xx. 15, 16: "Is it not lawful for me to do what I will with mine own? Is thine eye evil because I am good? So the last shall be first, and the first last: for many be called, but few chosen."

Mark iv. 11: "And he said unto them, Unto you it is given to know the mystery of the kingdom of God; but unto them that are without, all these things are done in parables: 12. 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."

Rom. ix. 22: "What if God, willing to show his wrath, and to make his power known, endured with much long-suffering the vessels of wrath fitted to destruction. 23. And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory."

2. Tim. ii. 25: "In meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth."

(6.) God claims the right to try his creatures by means of temptation.

Deut. xiii. 1: "If there arise among you a prophet, or a dreamer of dreams, and giveth thee a sign or a wonder, 2. And the sign or the wonder come to pass, whereof he spake unto thee, saying, let us go after other gods, which thou hast not known, and let us serve them; 3. Thou shalt not hearken unto the words of that prophet, or that dreamer of dreams; for the Lord your God proveth you, to know whether ye love the Lord your God with all your heart and with all your soul."

1 Kings xxii. 20: "And the Lord said, Who shall persuade Ahab, that he may go up and fall at Ramoth-gilead? And one said on this manner, and another said on that manner. 21. And there came forth a spirit, and stood before the Lord, and said, I will persuade him. 22. And the Lord said unto him, Wherewith? And he said, I will go forth, and I will be a lying spirit in the mouth of all his prophets. And he said, Thou shalt persuade him, and prevail also; go forth, and do so."

Job ii. 3. "And the Lord said unto Satan, Hast thou considered my servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth evil? and still he holdeth fast his integrity, although thou movedst me against him, to destroy him without cause. 7. So went Satan forth from the presence of the Lord, and smote Job with sore boils, from the sole of his foot unto his crown."

Matt. iv. 1: "Then was Jesus led up of the spirit into the wilderness to be tempted of the devil."

(7.) God also claims the right to exercise his own discretion in so arranging the affairs of his government as to control the hearts of men, not necessarily, but through the exercise of their own liberty.

1 Sam. xxvi. 19. "Now therefore, I pray thee, let my lord the king hear the words of his servant. If the Lord have stirred thee up against me, let him accept an offering; but if they be the children of men, cursed be they before the Lord, for they have driven me out this day from abiding in the inheritance of the Lord, saying, Go, serve other gods."

Ps. xxxiii. 14: "From the place of his habitation he looked upon all the inhabitants of the earth. 15. He fashioneth their hearts alike; he considereth all their works."

Is. xlv. 9: "Woe unto him that striveth with his Maker! Let the potsherd strive with the potsherds of the earth. Shall the clay say to him that fashioneth it, What makest thou? or thy work, He hath no hands?"

Rom. ix. 20: "Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus? 21. Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour."

(8.) God also claims the right to use all creatures, and to dispose of all creatures and events, so as to fulfil his own designs.

2 Sam. vii. 14. "I will be his father, and he shall be my son; if he commit iniquity, I will chasten him with the rod of men, and with the stripes of the children of men."

2 Kings v. 1: "Now Naaman, captain of the host of the king of Syria was a great man with his master, and honourable, because by him the Lord had given deliverance unto Syria; he was also a mighty man in valor, but he was a leper."

1 Chron. vi. 15: "And Jehozadak went into captivity, when the Lord carried away Judah and Jerusalem by the hand of Nebuchadnezzar."

Job i. 15: "And the Sabeans fell upon them, and took them away; yea, they have slain the servants with the edge of the sword; and I am escaped alone to tell thee. 17. While he was yet speaking, there came also another, and said, The Chaldeans made out three hands, and fell upon the camels, and have carried them away; yea, and slain the servants with the edge of the sword; and I only am escaped to tell thee. And Job said, Naked came I out of my mother's womb, and naked shall I return thither; the Lord gave, and the Lord hath taken away; blessed be the name of the Lord."

Ps. xvii. 13: "Arise, O Lord, disappoint him, cast him down; deliver my soul from the wicked, which is thy sword, from men which are thy hand, O Lord."

Isa. x. 5: "O Assyrian, the rod of mine anger, and the staff in their hand is mine indignation: 6. I will send him against an hypocritical nation, and against the people of my wrath will I give him charge, to take the spoil, and to take the prey, and to tread them down like the mire of the streets. 7. Howbeit he meaneth not so, neither doth his heart think so; but it is in his heart to destroy and cut off nations not a few. 12. Wherefore it shall come to pass, that when the Lord hath performed his whole work upon Mount Zion and on Jerusalem, I will punish the fruit of the stout heart of the king of Assyria, and the glory of his high looks. 15. Shall the axe boast itself against him that heweth therewith? or shall the saw magnify itself against him that shaketh it? as if the rod should shake itself against them that lift it up, or as if the staff should lift up itself, as if it were no wood."

Jer. xxvii. 8: "And it shall come to pass, that the nation and kingdom which will not serve the same Nebuchadnezzar the king of Babylon, and that will not put their neck under the yoke of the king of Babylon, that nation will I punish, saith the Lord, with the sword, and with the famine, and with the pestilence, until I have consumed them by his hand."

Ezek. xxiv. 14: "And I will lay my vengeance upon Edom by the hand of my people Israel; and they shall do in Edom according to mine anger, and according to my fury; and they shall know my vengeance, saith the Lord God."

Hab. i. 6: "For, lo, I raise up the Chaldeans, that bitter and hasty nation, which shall march through the breadth of the land, to possess the dwelling-places that are not theirs. 12. Art thou not from everlasting, O Lord, my God, mine Holy One? We shall not die, O Lord, thou hast ordained them for judgment; and O mighty God, thou hast established them for correction."

(9.) God claims the right to take the life of his sinful subjects at his own discretion.

Gen. xxii. 2: "And he said, Take now thy son, thine only son Isaac, whom thou lovest, and get thee into the land of Moriah, and offer him there for a burnt-offering upon one of the mountains, which I will tell thee of."

Deut. xx. 16: "But of the cities of these people, which the Lord thy God doth give thee for an inheritance, thou shalt save alive nothing that breatheth. 17. But thou shalt utterly destroy them; namely, the Hittites, and the Amorites, the Canaanites, and the Perizzites, the Hivites, and the Jebuzites, as the Lord thy God hath commanded thee: 18. That they teach you not to do after all their abominations, which they have done unto their gods; so should ye sin against the Lord your God."

1 Sam. xv. 3: "Now go and smite Amalek, and utterly destroy all that they have, and spare them not; but slay both man and woman, infant and suckling, ox and sheep, camel and ass."

(10.) God also claims the right to employ wicked rulers and instruments as his own rod, and scourge, to chastise individuals and nations for their wickedness.

1 Kings xix. 15: "And the Lord said unto him, Go, return on thy way to the wilderness of Damascus: and when thou comest, anoint Hazael to be king over Syria."

2 Kings viii, 12: "And Hazael said, Why weepeth, my Lord? And he answered, Because I know the evil that thou wilt do unto the children of Israel: their strong holds wilt thou set on fire, and their young men wilt thou slay with the sword, and wilt dash their children, and rip up their women with child."

Ezek. xx. 24: "Because they had not executed my judgments, but had despised my statutes, and had polluted my sabbaths, and their eyes were after their fathers' idols. 25. Wherefore I gave them also statutes that were not good, and judgments whereby they should not live. 26. And I polluted them in their own gifts, in that they caused to pass through the fire all that openeth the womb, that I might make them desolate, to the end that they might know that I am the Lord."

Dan. iv. 17. "This matter is by the decree of the watchers, and the demand by the word of the holy ones; to the intent that the living may know that the Most High ruleth in the kingdom of men, and giveth it to whomsoever he will, and setteth up over it the basest of men."

Hos. xiii. 11: "I gave thee a king in mine anger, and took him away in my wrath."

(11.) God furthermore claims the sole prerogative of executing vengeance on the wicked.

Ps. xciv. 1: "O Lord God, to whom vengeance belongeth; O God, to whom vengeance belongeth, show thyself."

Rom. xii. 12: "Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord."

Deut. xxxii. 35. "To me belongeth vengeance and recompense; their feet shall slide in due time; for the day of their calamity is at hand, and the things that shall come upon them make haste. 36. For the Lord shall judge his people, and repent himself for his servants, when he seeth that their power is gone, and there is none shut up, or left. 39. See now that I, even I, am he, and there is no god with me: I kill, and I make alive; I wound, and I heal: neither is there any that can deliver out of my hand. 40. For I lift up my hand to heaven, and say, I live for ever. 41. If I whet my glittering sword, and mine hand take hold on judgment, I will render vengeance to mine enemies, and will reward them that hate me. 42. I will make mine arrows drunk with blood, and my sword shall devour flesh; and that with the blood of the slain, and of the captives, from the beginning of revenges upon the enemy. 43. Rejoice, O ye nations, with his people; for he will avenge the blood of his servants, and will render vengeance to his adversaries, and will be merciful unto his land, and to his people."

(12.) God declares that he will maintain his own sovereignty.

Isa. xlii. 8. "I am the Lord; that is my name: and my glory will I not give to another, neither my praise to graven images."

Isa. xlviii. 11. "For mine own sake, even for mine own sake, will I do it: for how should my name be polluted? and I will not give my glory unto another."

These passages will disclose the general tenour of scripture upon this subject.

REMARKS.

• 1. The Sovereignty of God is an infinitely amiable, sweet, holy, and desirable sovereignty. Some seem to conceive of it as if it were revolting and tyrannical. But it is the infinite opposite of this, and is the perfection of all that is reasonable, kind and good.

Isa. lvii. 15. "For thus saith the high and lofty One that inhabiteth eternity, whose name is holy: I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones. 16. For I will not contend for ever, neither will I be always wroth: for the spirit should fail before me, and the souls which I have made. 17. For the iniquity of his covetousness was I wroth, and smote him: I hid me, and was wroth, and he went on frowardly in the way of his heart. 18. I have seen his ways, and will heal him; I will lead him also, and restore comforts unto him, and to his mourners. 19. I create the fruit of the lips; Peace, peace to him that is far off, and to him that is near, saith the Lord; and I will heal him."

• 2. Many seem afraid to think or speak of God's sovereignty, and even pass over, with a very slight reading, those passages of scripture that so fully declare it. They think it unwise and dangerous to preach upon the subject, especially unless it be to deny or explain away the sovereignty of God. This fear in pious minds has no doubt originated in a misconception of the nature of this sovereignty. They have been led either by false teaching, or in some way, to conceive of the divine sovereignty as an iron and unreasonable despotism. That is, they have understood the doctrine of divine sovereignty to so represent God. They therefore fear and reject it. But let it be remembered and for ever understood, to the eternal joy and unspeakable consolation of all holy beings, that God's sovereignty is nothing else than infinite love directed by infinite knowledge, in such a disposal of events as to secure the highest well-being of the universe; that, in the whole details of creation, providence and grace, there is not a solitary measure of his that is not infinitely wise and good.
  
  
• 3. A proper understanding of God's universal agency and sovereignty, of the perfect wisdom and benevolence of every measure of his government, providential and moral, is essential to the best improvement of all his dispensations toward us, and to those around us. When it is understood, that God's hand is directly or indirectly in everything that occurs, and that he is infinitely wise and good, and equally wise and good in every single dispensation--that he has one end steadily and always in view--that he does all for one and the same ultimate end--and that this end is the highest good of himself and of universal being;--I say, when these things are understood and considered, there is a divine sweetness in all his dispensations. There is then a divine reasonableness, and amiableness, and kindness, thrown like a broad mantle of infinite love over all his character, works and ways. The soul, in contemplating such a sacred, universal, holy sovereignty, takes on a sweet smile of delightful complacency, and feels secure, and reposes in perfect peace, surrounded and supported by the everlasting arms.
  
  
• 4. Many entertain most ruinous conceptions of divine sovereignty. They manifestly conceive of it as proceeding wholly independent of law, and of second causes, or means. They often are heard to use language that implies this. They say, "if it is God's will you cannot hinder it. If God has begun the work, he will accomplish it." In fact, their language means nothing, unless they assume that in the dispensation of grace all is miracle. They often represent a thing as manifestly from God, or as providential, because it was, or appeared to be, so disconnected with appropriate means and instrumentalities. In other words it was quite miraculous.

Now, I suppose, that God's sovereignty manifests itself through and by means, or second causes, and appropriate instrumentalities. God is as much a sovereign in the kingdom of nature as of grace. Suppose farmers, mechanics, and shopkeepers should adopt, in practice, this absurd view of divine sovereignty of which I am speaking? Why, they would succeed about as well in raising crops and in transacting business, as those Christians and ministers who apply their views of sovereignty to spiritual matters, do in saving souls.

This lecture was given to us by Dennis Carroll.

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LECTURE LXXVII. Back to Top

PURPOSES OF GOD.

In discussing this subject I shall endeavour to show,

I. WHAT I UNDERSTAND BY THE PURPOSES OF GOD.

II. NOTICE THE DISTINCTION BETWEEN PURPOSE AND DECREE.

III. SHOW THAT IN SOME SENSE THE PURPOSES OF GOD MUST EXTEND TO ALL EVENTS.

IV. STATE DIFFERENT SENSES IN WHICH GOD PURPOSES DIFFERENT EVENTS.

V. THAT GOD'S REVEALED WILL IS NEVER INCONSISTENT WITH HIS SECRET WILL OR PURPOSE.

VI. NOTICE THE WISDOM AND BENEVOLENCE OF THE DIVINE PURPOSES.

VII. SHOW THE IMMUTABILITY OF THE DIVINE PURPOSES.

VIII. THAT THE PURPOSES OF GOD ARE A GROUND OF ETERNAL AND JOYFUL CONFIDENCE.

IX. CONSIDER THE RELATION OF THE PURPOSES TO THE PRESCIENCE OR FOREKNOWLEDGE OF GOD.

X. SHOW THAT GOD'S PURPOSES ARE NOT INCONSISTENT WITH, BUT DEMAND THE USE OF MEANS, BOTH ON THE PART OF GOD AND ON OUR PART TO ACCOMPLISH THEM.

I. What I understand by the purposes of God.

Purposes, in this discussion, I shall use as synonymous with design, intention. The purposes of God must be ultimate and proximate. That is, God has and must have an ultimate end. He must purpose to accomplish something by his works and providence, which he regards as a good in itself, or as valuable to himself, and to being in general. This I call his ultimate end. That God has such an end or purpose, follows from the already established facts, that God is a moral agent, and that he is infinitely wise and good. For surely he could not be justly considered as either wise or good, had he no intrinsically valuable end which he aims to realize, by his works of creation and providence. His purpose to secure his great and ultimate end, I call his ultimate purpose. His proximate purposes respect the means by which he aims to secure his end. If he purposes to realize an end, he must of course purpose the necessary means for its accomplishment. The purposes that respect the means are what I call in this discussion, his proximate purposes.

II. Distinction between purpose and decree.

Purpose has just been defined, and the definition need not be repeated. The term decree is used in a variety of senses. It is much used in legal and governmental proceedings. When used in judicial or equitable proceedings, it is synonymous--

• 1. With judgment, decision, determination; and--
  
  
• 2. With order, direction, command.

When used in legislative proceedings, it is synonymous with ordinance, law, statute, enactment, command. The term is used in the Bible as synonymous--

(1.) With fore-ordination or determination, appointment.

Job xxviii. 10. "He putteth forth his hand upon the rock; he overturneth the mountains by the roots. 26. When he made a decree for the rain, and a way for the lightning of the thunder."

Ps. xi. 2: "I will declare the decree, the Lord hath said unto me, Thou art my son; this day have I begotten thee."

Ps. cxlviii. 6. "He hath also established them for ever and ever; he hath made a decree which shall not pass."

Prov. viii. 29. "When he gave to the sea his decree, that the waters should not pass his commandment; when he appointed the foundations of the earth."

Jer. v. 22. "Fear ye not me? saith the Lord: will ye not tremble at my presence, which have placed the sand for the bound of the sea, by a perpetual decree that it cannot pass it, and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it?"

Dan. iv. 24. "This is the interpretation, O king, and this is the decree of the Most High, which is come upon my lord the king."

(2.) It is used as synonymous with ordinance, statute, law.

Dan. vi. 7. "All the presidents of the kingdom, the governors, and the princes, the counsellors, and the captains, have consulted together to establish a royal statute, and to make a firm decree, that whosoever shall ask a petition of any god or man for thirty days, save of thee, O king, he shall be cast into the den of lions. 8. Now, O king, establish the decree, and sign the writing, that it be not changed, according to the law of the Medes and Persians, which altereth not. 26. I make a decree, that in every dominion of my kingdom men tremble and fear before the God of Daniel; for he is the living God, and steadfast for ever, and his kingdom that which shall not be destroyed, and his dominion shall be even unto the end."

This term has been generally used by theological writers as synonymous with fore-ordination, appointment. To decree, with these writers, is to appoint, ordain, establish, settle, fix, render certain. This class of writers also often confound decree with purpose, and use the word as meaning the same thing. They seldom, so far as I recollect, use the term decree as synonymous with law, enactment, command, &c.

I see no objection to using the term decree, in respect to a certain class of physical events, as synonymous with appointment, fore-ordination, fixing, rendering certain. But I think this use of it, applied, as it has been, to the actions of moral agents, is highly objectionable, and calculated to countenance the idea of fatality and necessity, in respect to the actions of men. It seems inadmissible to speak of God's decreeing the free actions of moral agents, in the sense of fixing, settling, determining, fore-ordaining them as he fixes, settles, renders certain all physical events. The latter he has fixed or rendered certain by a law of necessity. The former, that is, free acts, although they may be, and are certain, yet they are not rendered so by a law of fate or necessity; or by an ordinance or decree that fixes them so, that it is not possible they should be otherwise.

In respect to the government of God, I prefer to use the term purpose, as I have said, to signify the design of God, both in respect to the end at which he aims, and the means he intends or purposes to use to accomplish it. The term decree I use as synonymous with command, law, or ordinance. The former I use as expressive of what God purposes or designs to do himself, and by his own agency, and also what he purposes or designs to accomplish by others. The latter I use as expressive of God's will, command, or law. He regulates his own conduct and agency in accordance with the former, that is, with his purposes. He requires his creatures to conform to the latter, that is, to his decrees or laws. We shall see, in its proper place, that both his purposes and his actions are conformed to the spirit of his decrees, or laws; that is, that he is benevolent in his purposes and conduct, as he requires his creatures to be. I distinguish what God purposes or designs to accomplish by others, and what they design. God's end or purpose is always benevolent. He always designs good. His creatures are often selfish, and their designs are often the direct opposite to the purpose of God, even in the same events. For example, see the following cases:--

Gen. xlv. 4: "And Joseph said unto his brethren, Come near to me I pray you; and they came near. And he said, I am Joseph your brother, whom ye sold into Egypt. 5. Now therefore, be not grieved, nor angry with yourselves that ye sold me hither; for God did send me before you, to preserve life. 6. For these two years hath the famine been in the land, and yet there are five years, in the which there shall neither be earing nor harvest."

Gen. l. 19: "And Joseph said unto them, Fear not; for I am in the place of God. 20. But as for you, ye thought evil against me, but God meant it unto good, to bring to pass, as it is this day, to save much people alive."

Isa. x. 5: "O Assyrian, the rod of mine anger, and the staff in their hand is mine indignation. 6. I will send him against a hypocritical nation, and against the people of my wrath will I give him a charge, to take the spoil, and to take the prey, and to tread them down like the mire of the streets. 7. Howbeit he meaneth not so, but it is in his heart to destroy, and cut off nations not a few. 12. Wherefore it shall come to pass, that when the Lord hath performed his whole work upon Mount Zion and on Jerusalem, I will punish the fruit of the stout heart of the king of Assyria, and the glory of his high looks."

Mark xv. 9: "But Pilate answered them, saying, Will ye that I release unto you the king of the Jews? 10. (For he knew that the chief priests had delivered him for envy)."

John iii. 16; "For God so loved the world, that he gave his only-begotten Son, that whosoever believeth in him should not perish, but have everlasting life."

Acts ii. 23: "Him being delivered by the determinate counsel and fore-knowledge of God, ye have taken, and by wicked hands have crucified and slain."

III. There must be some sense in which God's purposes extend to all events.

• 1. This is evident from reason. His plan must, in some sense, include all actual events. He must foreknow all events by a law of necessity. This is implied in his omniscience. He must have matured and adopted his plan in view of, and with reference to, all events. He must have had some purpose or design respecting all events that he foresaw. All events transpire in consequence of his own creating agency; that is, they all result in some way directly or indirectly, either by his design or sufferance, from his own agency. He either designedly brings them to pass, or suffers them to come to pass without interposing to prevent them. He must have known that they would occur. He must have either positively designed that they should, or, knowing that they would result from the mistakes or selfishness of his creatures, negatively designed not to prevent them, or, he had no purpose or design about them. The last hypothesis is plainly impossible. He cannot be indifferent to any event. He knows all events, and must have some purpose or design respecting them.
  
  
• 2. The Bible abundantly represents God's purposes as in some sense extending to all events. For example:

(1.) He is represented as perfectly wise in his works, and ways, and plan of creation and government:

Deut. xxxii. 4: "He is the Rock, his work is perfect; for all his ways are judgment; a God of truth, and without iniquity; just and right is he."

Ps. civ. 24: "O Lord, how wonderful are thy works; in wisdom hast thou made them all; the earth is full of thy riches."

Eccl. iii. 14: "I know that whatsoever God doeth it shall be for ever; nothing can be put to it, nor anything taken from it; and God doeth it, that men should fear before him."

If God is infinitely wise, he must have had a universal plan.

(2.) The Bible represents his purposes as universal and particular.

Job xiv. 5: "Seeing his days are determined, the number of his months are with thee; thou hast appointed his bounds that he cannot pass."

Isa. xiv. 26: "This is the purpose that is purposed upon the whole earth; and this is the hand that is stretched out upon all the nations."

Acts xvii. 26: "And hath made of one blood all nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation."

Eph. i. 11: "In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will."

(3.) It represents his purposes as in some sense extending both to natural evil, and to sin or moral evil.

Acts ii. 23: "Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain."

Acts iv. 27: "For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together. 28. For to do whatsoever thy hand and thy counsel determined before to be done."

Acts xiii. 29: "And when they had fulfilled all that was written of him, they took him down from the tree, and laid him in a sepulchre."

1 Pet. ii. 8: "And a stone of stumbling and a rock of offence, even to them which stumble at the word, being disobedient; whereunto also they were appointed."

Jude 4: "For there are certain men crept in unawares, who were before of old ordained to this condemnation, ungodly men, turning the grace of our God, into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ."

Rev. xvii. 17: "For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled."

(4.) It represents God's purposes as both ultimate and proximate, or including means and ends.

Acts xxvii. 22: "And now I exhort you to be of good cheer; for there shall be no loss of any man's life among you, but of the ship. 23. For there stood by me this night the angel of God, whose I am, and whom I serve. 24. Saying, Fear not Paul, thou must be brought before Cæsar and, lo, God hath given thee all them that sail with thee. 30. And as the shipmen were about to flee out of the ship, when they had let down the boat into the sea, under colour as though they would have cast anchors out of the foreship, 31. Paul said to the centurion and to the soldiers, Except these abide in the ship, ye cannot be saved."

2 Thess. ii. 13: "But we are bound to give thanks alway to God 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."

1 Pet. i. 2: "Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ."

(5.) The Bible represents God's providence and agency as extending in some sense to all events; from which also we must infer the universality of his purposes:--

Ps. cxlvii. 8: "Who covereth the heaven with clouds, who prepareth rain for the earth, who maketh grass to grow upon the mountains. 9. He giveth to the beast his food, and to young ravens which cry. 15. He sendeth forth his commandment upon earth; his word runneth very swiftly. 16. He giveth snow like wool; he scattereth the hoar-frost like ashes. 17. He casteth forth his ice like morsels; who can stand before his cold? 18. He sendeth out his word and melteth them, he causeth his winds to blow, and the waters flow."

Isa. xxvi. 12: "Lord, thou wilt ordain peace for us; for thou also hast wrought all our works in us."

Isa. xlv. 7: "I form the light, and create darkness; I make peace and create evil. I the Lord do all these things."

Dan. iv. 36: "And all the inhabitants of the earth are reputed as nothing; and he doeth according to his will in the army of heaven, and among the inhabitants of the earth, and none can stay his hand, or say unto him, What doest thou?"

Amos. iii. 6: "Shall a trumpet be blown in the city, and the people not be afraid? shall there be evil in a city, and the Lord hath not done it?"

Matt. x. 29: "Are not two sparrows sold for a farthing? and one of them shall not fall on the ground without your Father."

Rom. xi. 36: "For of him, and through him, and to him, are all things."

Eph. i. 11: "In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will."

Phil ii. 13: "For it is God which worketh in you both to will and to do of his good pleasure."

Heb. xiii. 20: "Now the God of peace, that brought again from the dead the Lord Jesus, that great Shepherd of the sheep, through the blood of the everlasting covenant, 21. Make you perfect in every good work to do his will, working in you that which is well pleasing in his sight, through Jesus Christ."

Ps. civ. 14: "He causeth the grass to grow for the cattle, and herb for the service of man, that he may bring forth food out of the earth; 15. And wine that maketh glad the heart of man, and oil to make his face to shine, and bread which strengtheneth man's heart. 21. The young lions roar after their prey, and seek their meat from God. 27. These wait all upon thee, that thou mayest give them their meat in due season. 28. That thou givest them they gather, thou openest thine hand, they are filled with good."

Matt. v. 45: "That ye may be the children of your Father which is in heaven; for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust."

Matt. vi. 26: "Behold the fowls of the air, for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they? 28. And why take ye thought for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin. 19. And yet I say unto you, That even Solomon in all his glory, was not arrayed like one of these. 30. Wherefore, if God so clothe the grass of the field, which to-day is, and to-morrow is cast into the oven, shall he not much more clothe you, O ye of little faith?"

(6.) The Bible also represents all creatures as dependent on the providence, and of course on the purposes of God.

Job xii. 10: "In whose hand is the soul of every living thing, and the breath of all mankind."

Ps. lvii. 7: "As well the singers as the players on instruments shall be there: all my springs are in thee."

Jer. x. 23: "O Lord, I know that the way of man is not in himself; it is not in man that walketh to direct his steps."

Jer. xviii. 6: "O house of Israel, cannot I do with you as this potter? saith the Lord. Behold, as the clay is in the potter's hand, so are ye in mine hand, O house of Israel."

John xv. 5: "I am the vine, ye are the branches: he that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing."

Acts xvii. 26: "And hath made of one blood all nations of men, for to dwell on all the face of the earth; and hath determined the times before appointed, and the bounds of their habitation. 27. That they should seek the Lord, if happily they might feel after him, and find him, though he be not far from every one of us. 28. For in him we live, and move, and have our being; as certain also of your own poets have said, For we also are his offspring."

2 Cor. iii. 5: "Not that we are sufficient of ourselves to think anything, as of ourselves, but our sufficiency is of God."

(7.) The Bible also represents all creatures as preserved by the providence of God, from which also we must infer, that his purposes extend to them.

Neh. ix. 5: "Thou, even thou, art Lord alone: thou hast made heaven, the heaven of heavens, with all their host, the earth, and all things that are therein, the seas, and all that is therein, and thou preservest them all; and the host of heaven worshippeth thee."

Job vii. 20: "I have sinned; what shall I do unto thee, O thou Preserver of men? why hast thou set me as a mark against thee, so that I am a burden to myself?"

Job x. 12: "Thou hast granted me life and favour, and thy visitation hath preserved my spirit."

Job xxxiv. 14: "If he set his heart upon man, if he gather unto himself his spirit and his breath; 15. All flesh shall perish together, and man shall turn again unto dust."

Ps. xxxvi. 6: "Thy righteousness is like the great mountains; thy judgments are a great deep. O Lord, thou preservest man and beast."

Ps. lxiii. 8: "My soul followeth hard after thee; thy right hand upholdeth me."

Ps. lxvi. 8: "O bless our God, ye people, and make the voice of his praise to be heard; 9. Which holdeth our soul in life, and suffereth not our feet to be moved."

Ps. cxxi. 7: "The Lord shall preserve thee from all evil: he shall preserve thy soul."

Heb. i. 3: "Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high."

(8.) The Bible also represents the Lord, as, in some sense, and in some manner, influencing the hearts of men.

From this also we must infer, that his purposes, in some sense, extend to the moral actions of men.

Ezra vii. 27: "Blessed be the Lord God of our fathers, which hath put such a thing as this in the king's heart, to beautify the house of the Lord which is in Jerusalem."

Prov. xvi. 1: "The preparation of the heart in man, and the answer of the tongue, is from the Lord. 9. A man's heart deviseth his way; but the Lord directeth his steps."

Prov. xxi. 1: "The king's heart is in the hand of the Lord, as the rivers of water; he turneth it whithersoever he will."

Isa. lxiv. 8: "But now, O Lord, thou art our Father; we are the clay, and thou our Potter; and we all are the work of thy hand."

Zec. xii. 1: "The burden of the word of the Lord for Israel, saith the Lord, which stretcheth forth the heavens, and layeth the foundation of the earth, and formeth the spirit of man within him."

Acts xvi. 14: "And a certain woman named Lydia, a seller of purple, of the city of Thyatira, which worshipped God, heard us: whose heart the Lord opened, that she attended unto the things which were spoken of Paul."

Rom. ix. 20: "Nay, but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus? 21. Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour?"

(9.) The Bible represents God as often, at least, controlling public sentiment.

Gen. xxxxi. 21: "But the Lord was with Joseph, and showed him mercy, and gave him favour in the sight of the keeper of the prison."

Exod. iii. 21: "And I will give this people favour in the sight of the Egyptians."

Dan. i. 9: "Now God had brought Daniel into favour and tender love with the prince of the eunuchs."

Acts vii. 9: "And the patriarchs, moved with envy, sold Joseph into Egypt: but God was with him. 10. And delivered him out of all his afflictions, and gave him favour and wisdom in the sight of Pharaoh, king of Egypt; and he made him governor over Egypt, and all his house."

From these passages we must infer, that the purposes of God extend to these events.

(10.) The Bible also represents the providence of God as extending to moral evils and delusions; from which again we must infer, that his purposes in some sense extend to them.

Exod. vii. 3: "And I will harden Pharaoh's heart, and multiply my signs and wonders in the land of Egypt."

Exod. ix. 7: "And the heart of Pharaoh was hardened, and he did not let the people go."

Exod. x. 1: "And the Lord said unto Moses, Go in unto Pharaoh; for I have hardened his heart, and the heart of his servants, that I might show these my signs before him."

Exod. xiv. 8: "And the Lord hardened the heart of Pharaoh king of Egypt, and he pursued after the children of Israel. 17. And I, behold, I will harden the hearts of the Egyptians."

Deut. ii. 30: "But Sihon king of Heshbon, would not let us pass by him: for the Lord thy God hardened his spirit, and made his heart obstinate, that he might deliver him into thy hand, as appeareth this day."

Joshua xi. 19: "There was not a city that made peace with the children of Israel, save the Hivites, the inhabitants of Gibeon: all other they took in battle. 20. For it was of the Lord to harden their hearts, that they should come against Israel in battle, that he might destroy them utterly, and that they might have no favour, but that he might destroy them, as the Lord commanded Moses."

Judges vii. 22: "And the three hundred blew the trumpets, and the Lord set every man's sword against his fellow, even throughout all the host."

2 Sam. xxiv. 1: "And again the anger of the Lord was kindled against Israel, and he moved David against them to say, Go, number Israel and Judah."

1 Kings xxii. 23: "Now therefore, behold, the Lord hath put a lying spirit in the mouth of all these thy prophets, and the Lord hath spoken evil concerning thee."

Job xvii. 4: "For thou hast hid their heart from understanding: therefore shalt thou not exalt them."

Ps. cv. 25: "He turned their heart to hate his people, to deal subtilly with his servants."

Ps. cxli. 4: "Incline not my heart to any evil thing, to practice wicked works with men that work iniquity: and let me not eat of their dainties."

Isa. xix. 14: "The Lord hath mingled a perverse spirit in the midst thereof: and they have caused Egypt to err in every work thereof, as a drunken man staggereth in his vomit."

Isa. xxix. 10: "For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers, hath he covered."

Isa. xliv. 18: "They have not known nor understood: for he hath shut their eyes, that they cannot see; and their hearts, that they cannot understand."

Isa. xlv. 7: "I form the light, and create darkness; I make peace, and create evil; I the Lord do all these things."

Isa. lxiii. 17: "O Lord, why hast thou made us to err from thy ways, and hardened our heart from thy fear? Return, for thy servant's sake, the tribes of thine inheritance."

Ezek. xiv. 6: "And if the prophet be deceived when he hath spoken a thing, I the Lord have deceived that prophet; and I will stretch out my hand upon him, and will destroy him from the midst of my people Israel."

Zech. viii. 10: "For before these days there was no hire for man, nor any hire for beast; neither was there any peace to him that went out or came in, because of the affliction: for I set all men every one against his neighbour."

Luke x. 21: "In that hour Jesus rejoiced in spirit, and said, I thank thee, O Father, Lord of heaven and earth, that 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."

John xii. 32: "Therefore they could not believe, because that Esaias said again, 40. 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. 41. These things said Esaias, when he saw his glory, and spake of him."

Rom. ix. 18: "Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth."

Rom. xi. 7: "What then? Israel hath not obtained that which he seeketh for, but the election hath obtained it, and the rest were blinded. 8. (According as it is written, God hath given them the spirit of slumber, eyes that they should not see, and ears that they should not hear), unto this day."

2 Thess. ii. 10: "And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. 11. And for this cause God shall send them strong delusions, that they should believe a lie; 12. That they all might be damned who believed not the truth, but had pleasure in unrighteousness."

Rev. xvii. 17: "For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast until the words of God shall be fulfilled."

These passages will show the general tenor of scripture upon this subject.

IV. Different senses in which God purposes different events.

• 1. The great end of all his works and ways he must have purposed positively, that is, absolutely. This end, namely his own good and the highest good of the universe, he set his heart upon securing. This end he no doubt properly intended, or purposed to secure. This must have been his ultimate intention or purpose. This end was no doubt a direct object of choice.
  
  
• 2. God must no doubt also, in some sense, have purposed all the necessary means to this result. Such actions as tended naturally, or on account of their own nature, to this result, he must have purposed positively, in the sense that he delighted in them, and chose them because of their own nature, or of their natural relation to the great end he proposed to accomplish by them. Observe, the end was an ultimate end, delighted in and chosen for its own sake. This end was the highest good or well-being of himself and the universe of sentient existences. This has been sufficiently shown in former lectures; and besides it follows of necessity from the nature and attributes of God. If this were not so, he would be neither wise nor good. Since he delighted in and chose the end for its own sake or value, and purposed it with a positive purpose, he must also have chosen and delighted in the necessary means. He must have created the universe, both of matter and of mind, and established its laws, with direct reference to, and for the sake of, the end he purposed to accomplish. The end was valuable in itself, and chosen for that reason. The necessary means were as really valuable as the end which depended upon them. This value, though real, because of their tendency and natural results, is not ultimate, but relative; that is, they are not, in the same sense that the end is, valuable in themselves; but they being the necessary means to this end, are as really valuable as the end that depends upon them. Thus our necessary food is not valuable in itself, but is the necessary means of prolonging our lives. Therefore, though not an ultimate good, yet it is a real good of as great value, as the end that naturally depends upon it. The naturally necessary means of securing a valuable end we justly esteem as equally valuable with the end, although this value is not absolute but relative. We are so accustomed to set a value on the means, equal to the estimated importance of the end to which they sustain the relation of necessary means, that we come loosely to regard and to speak of them as valuable in themselves, when in fact their value is not absolute but relative.

God must have purposed to secure, so far as he wisely could, obedience to the laws of the universe, both physical and moral. These laws were established for the sake of the end to which they tended, and obedience to them must have been regarded by God as of real, though not ultimate, value, equal to that of the end, for the accomplishment of which they were ordained. He must have delighted in obedience to these laws for the sake of the end, and must have purposed to secure this obedience so far as he could in the nature of things; that is, in so far as he wisely could. Since moral law is a rule for the government of free moral agents, it is conceivable, that, in some cases, this law might be violated by the subjects of it, unless God resorted to means to prevent it, that might introduce an evil of greater magnitude than the violation of the law in the instances under consideration would be. It is conceivable, that, in some cases, God might be able so to overrule a violation of his laws, physical and moral, as upon the whole to secure a greater good than could be secured, by introducing such a change into the policy and measures of his administration, or so framing his administration, as to prevent altogether the violation of any law. God might, and no doubt does, prefer that every creature should, in the precise circumstances in which he is placed, obey all the laws of his being. But if, under these circumstances, voluntary agents will in any case disobey, their disobedience, though a real, may be a less evil than such a change in the administration of his government as would prevent the violation, would be. In this case, he might regard the violation as the less of two evils, and suffer it rather than change the arrangements of his government. He might sincerely deplore and abhor these violations of law, and yet might see it not wise to prevent them, because the measures necessary to prevent them might result in an evil of still greater magnitude. He might purpose to suffer these violations, and take the trouble to overrule them, so far as was possible, for the promotion of the end he had in view, rather than interpose for their prevention. These violations he might not have purposed in any other sense than that he foresaw them, and purposed not to prevent them, but on the contrary to suffer them to occur, and to overrule them for good, so far as this was practicable. These events, or violations of law, have no natural tendency to promote the highest well-being of God and of the universe, but have in themselves a directly opposite tendency. Nevertheless, God could so overrule them, as that these occurrences would be a less evil than that change would be that could have prevented them. Violations of law then, he might have purposed only to suffer, while obedience to law he might have designed to produce or secure.

• 3. We have seen, that God and men may have different motives in the same event, as in the case of the brethren of Joseph, already alluded to:--

Gen. xlv. 4: "And Joseph said unto his brethren, Come near to me, I pray you. And they came near. And he said, I am Joseph your brother, whom ye sold into Egypt. Now therefore be not grieved nor angry with yourselves that ye sold me hither; for God did send me before you to preserve life. 6. For these two years hath the famine been in the land, and yet there are five years, in the which there shall neither be earing nor harvest!"

As also in the case of the king of Assyria: Is. x. 5. "O Assyrian, the rod of mine anger, and the staff in their hand is mine indignation. 6. I will send him against a hypocritical nation, and against the people of my wrath will I give him a charge, to take the spoil, and to take the prey, and to tread them down like the mire of the streets. 7. Howbeit he meaneth not so, neither doth his heart think so; but it is in his heart to destroy and cut off nations not a few. 12. Wherefore it shall come to pass, that when the Lord hath performed his whole work upon mount Zion, and on Jerusalem, I will punish the fruit of the stout heart of the king of Assyria, and the glory of his high looks."

Also, John iii. 16: "For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life."

Acts ii. 23. "Him being delivered by the determinate counsel and fore-knowledge of God, ye have taken, and by wicked hands have crucified and slain."

These, and such like instances, show that wicked agents may, and often do, and when wicked, always do, entertain a very different reason for their conduct from what God entertains in suffering it. They have a selfish end in view, or do what they do for a selfish reason. God, on the contrary, has a benevolent end in view in not interposing to prevent their sin; that is, he hates their sin as tending in itself to destroy, or defeat the great end of benevolence. But foreseeing that the sin, notwithstanding its natural evil tendency, may be so overruled, as upon the whole to result in a less evil than the changes requisite to prevent it would, he benevolently prefers to suffer it rather than interpose to prevent it. He would, no doubt, prefer their perfect obedience, under the circumstances in which they are, but would sooner suffer them to sin, than so change the circumstances as to prevent it; the latter being, all things considered, the greater of two evils. God then always suffers his laws to be violated, because he cannot benevolently prevent it under the circumstances. He suffers it for benevolent reasons. But the sinner always has selfish reasons.

• 4. The Bible informs us, that God brings good out of evil, in the sense that he overrules sin to promote his own glory, and the good of being:--Ps. lxxvi. 10. "Surely the wrath of man shall praise thee; the remainder of wrath shalt thou restrain."

Rom. iii. 5: "But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous who taketh vengeance? (I speak as a man.) 7. For if the truth of God hath more abounded through my lie unto his glory; why yet am I judged as a sinner? And not rather (as we be slanderously reported, and as some affirm that we say,) Let us do evil, that good may come? whose damnation is just."

Rom. v. 20: "Moreover, the law entered, that the offence might abound; but where sin abounded, grace did much more abound."

Rom. viii. 28: "And we know that all things work together for good to them that love God, to them who are the called according to his purpose."

• 5. The Bible also informs us that God does not aim at producing sin in creation and providence; that is, that he does not purpose the existence of sin in such a sense as to design to secure and promote it, in the administration of his government. In other words still, sin is not the object of a positive purpose on the part of God. It exists only by sufferance, and not as a thing which naturally tends to secure his great end, and which therefore he values on that account and endeavours to promote, as he does obedience to the law.

Jer. vii. 9. "Will ye steal, murder, and commit adultery, and swear falsely, and burn incense unto Baal, and walk after other gods whom ye know not? 10. And come and stand before me in this house, which is called by my name, and say, We are delivered to do all these abominations?"

1 Cor. xiv. 33: "For God is not the author of confusion, but of peace, as in all churches of the saints."

James i. 13: "Let no man say when he is tempted, I am tempted of God; for God cannot be tempted with evil, neither tempteth he any man; 14. But every man is tempted, when he is drawn away of his own lust, and enticed. 15. Then when lust hath conceived, it bringeth forth sin; and sin when it is finished, bringeth forth death. 16. Do not err, my beloved brethren. 17. Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning."

James iii. 14: "But if ye have bitter envying and strife in your hearts, glory not, and lie not against the truth. 15. This wisdom descendeth not from above, but is earthly, sensual, devilish. 16. For where envying and strife is, there is confusion, and every evil work. 17. But the wisdom that is from above is first pure, then peaceable, gentle, and easy to be entreated, full of mercy and good fruits, without partiality and hypocrisy."

1 John ii. 16: "For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world."

Obedience to law is an object of positive purpose. God purposes to promote it, and uses means with that design. Sin occurs incidentally, so far as the purpose of God is concerned. It need not be, and doubtless is not, the object of positive design or purpose, but comes to pass because it cannot wisely be prevented. God uses means to promote obedience. But moral agents, in the exercise of their free agency, often disobey in spite of all the inducements to the contrary which God can wisely set before them. God never sets aside the freedom of moral agents to prevent their sinning, nor to secure their obedience. The Bible everywhere represents men as acting freely under the government and universal providence of God, and it represents sin as the result of, or as consisting in, an abuse of their freedom.

Gen. xlii. 21: "And they said one to another, We are verily guilty concerning our brother, in that we saw the anguish of his soul, when he besought us, and we would not hear; therefore is this distress come upon us."

Ex. viii. 32: "And Pharaoh hardened his heart at this time also, neither would he let the people go."

Ex. ix. 27: "And Pharaoh sent, and called for Moses and Aaron, and said unto them, I have sinned this time: the Lord is righteous, and I and my people are wicked."

Ex. x. 16: "Then Pharaoh called for Moses and Aaron in haste; and he said, I have sinned against the Lord your God, and against you. 17. Now therefore forgive, I pray thee, my sin only this once, and entreat the Lord your God, that he may take away from me this death only."

Deut. xxx. 19: "I call heaven and earth to record this day against you, that I have set before you life and death, blessing and cursing: therefore choose life, that both thou and thy seed may live."

Josh. xxiv. 15: "And if it seem evil unto you to serve the Lord, choose ye this day whom ye will serve; whether the gods which your fathers served that were on the other side of the flood, or the gods of the Amorites, in whose land ye dwell; but as for me and my house, we will serve the Lord."

2 Sam. xxiv. 1. "And again the anger of the Lord was kindled against Israel, and he moved David against them to say, Go, number Israel and Judah. 10. And David's heart smote him after that he had numbered the people. And David said unto the Lord, I have sinned greatly in that I have done: and now, I beseech thee, O Lord, take away the iniquity of thy servant; for I have done very foolishly."

Prov. i. 10: "My son, if sinners entice thee, consent thou not. 29. For that they hated knowledge, and did not choose the fear of the Lord: 30. They would none of my counsel; they despised all my reproof; 31. Therefore shall they eat of the fruit of their own way, and be filled with their own devices."

Prov. xvi. 9: "A man's heart deviseth his way, but the Lord directeth his steps."

Prov. xxiii. 26: "My son, give me thine heart, and let thine eyes observe my ways."

Sol. Song i. 4: "Draw me, and we will run after thee. The king hath brought me into his chambers: we will be glad and rejoice in thee; we will remember thy love more than wine: the upright love thee."

Is. v. 3: "And now, O inhabitants of Jerusalem, and men of Judah, judge I pray you, betwixt me and my vineyard."

Hosea xiii. 9: "O Israel, thou hast destroyed thyself; but in me is thine help."

Matt. xiii. 15: "For this people's heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them."

Matt. xviii. 7: "Woe unto the world because of offences! for it must needs be that offences come; but woe to that man by whom the offence cometh!"

Luke xxii. 22: "And truly the Son of man goeth as it was determined; but woe unto that man by whom he is betrayed."

Luke xxiii. 39: "And one of the malefactors which were hanged, railed on him, saying, if thou be Christ, save thyself and us."

John v. 40: "And ye will not come to me, that ye might have life."

Acts iv. 27: "For of a truth, against thy holy child Jesus, whom thou hast anointed, both Herod and Pontius Pilate with the Gentiles and the people of Israel were gathered together. 28. For to do whatsoever thy hand and thy counsel determined before to be done."

Rom. ii. 15: "Which show the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the meanwhile accusing, or else excusing one another."

Philip. ii. 12: "Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling: 13. For it is God which worketh in you both to will and to do of his good pleasure."

The following things appear to be true in respect to the purposes of God, as taught both by reason and revelation:--

(1.) That God's purposes extend in some sense to all events.

(2.) That he positively purposes the highest good of being, as a whole, as his end.

(3.) That he has ordained wise and wholesome laws as the necessary means of securing this end.

(4.) That he positively purposes to secure obedience to these laws in so far as he wisely can, and uses means with this design.

(5.) That he does not positively purpose to secure disobedience to his laws in any case, and use means with that design; but that he only purposes to suffer violations of his law rather than prevent them, because he foresees that, by his overruling power, he can prevent the violation from resulting in so great an evil as the change necessary to prevent it would do. Or in other words, he sees that he can secure a greater good upon the whole, by suffering the violation under the circumstances in which it occurs, than he could by interposing to prevent it. This is not the same thing as to say, that sin is the necessary means of the greatest good. For should all moral agents perfectly obey, under the identical circumstances in which they disobey, this might, and doubtless would result in the highest possible good. But God, foreseeing that it were more conducive to the highest good of being to suffer some to sin, rather than so change the circumstances as to prevent it, purposed to suffer their sin, and overrule it for good; but he did not aim at producing it, and use means with that intent.

(6.) Obedience to law he directly purposes to secure.

(7.) Disobedience to law he never purposed or aimed to secure; but on the contrary purposed to prevent it, so far as he wisely could.

(8.) When he cannot wisely prevent it, he wisely suffers and overrules it, so as to render it, not a less evil than obedience would have been in the identical circumstances in which the disobedience occurs, but as a less evil than the change of circumstances necessary to prevent it would be.

V. God's revealed will is never inconsistent with his secret purpose.

It has been common to represent sin as the necessary occasion, condition, or means of the greatest good, in such a sense, that upon the whole God secretly, but really prefers sin to holiness in every case where it exists; that while he has forbidden sin under all circumstances, upon pain of eternal death, yet, because it is the necessary occasion, condition, or means of the greatest good, God really prefers its existence to holiness in every instance in which it exists. It has been said, sin exists. God does not therefore prevent it. But he could and would prevent it, if he did not upon the whole prefer it to holiness, in the circumstances in which it occurs. Its existence, then, it has been said, is proof conclusive that God secretly prefers its existence to holiness, in every case in which it occurs. But this is a non sequitur. It does not follow from the existence of sin, that God prefers sin to holiness in the circumstances in which it occurs; but it may be, that he only prefers sin to such a change of circumstances as would prevent it. Suppose I require my son to do a certain thing. I know that he will do it, if I remain at home and see to it. But I know also, that if I go from home he will not do it. Now I might prefer that he should do as I command, and consider his disobedience as a great evil; still I might regard it as a less evil than for me to remain at home, and keep my eye upon him. I might have just reasons for supposing that, under the circumstances, a greater good could be secured upon the whole by my going from home, although his disobedience might be the consequence, than by remaining at home, and preventing his disobedience. Benevolence therefore might require me to go.

But should my son infer from my leaving him, under these circumstances, that I really, though secretly, preferred his disobedience to his obedience, under the identical circumstances in which I gave the command, would his inference be legitimate? No, indeed. All that he could justly infer from my leaving him, with the knowledge that he would disobey me if I did, would be, that although I regarded his disobedience as a great evil, yet I regarded remaining at home a greater.

Just so, it may be when sin exists. God is sincere in prohibiting it. He would greatly prefer that it should not exist. All that can be justly inferred from his not preventing it is, that, although he regards its existence as a great and real evil, yet upon the whole he regards it as a less evil, than would result from so great a change in the administration of his government as would prevent it. He is therefore entirely and infinitely sincere in requiring obedience, and in prohibiting disobedience, and his secret purpose is in strict keeping with his revealed will. Were the moral law universally obeyed, under the circumstances in which all moral agents exist, no one can say, that this would not be better for the universe, and more pleasing to God than disobedience is in the same circumstances. Nor is it fair to infer, that upon the whole, God must prefer sin to holiness, where it occurs, from the fact that he does not prevent it. As has been said, all that can justly be inferred from his not preventing it is, that under the circumstances he prefers not sin to holiness, but prefers to suffer the agent to sin and take the consequences, rather than introduce such changes in the policy and administration of his government as would prevent it. Or it may be said, that the present system is the best that infinite wisdom could devise and execute, not because of sin, but in spite of it, and notwithstanding sin is a real though incidental evil.

It is a palpable contradiction and an absurdity to affirm, that any being can sin, intending thereby to promote the greatest good. This will appear if we consider:

• 1. That it is admitted on all hands, that benevolence is virtue.
  
  
• 2. That benevolence consists in willing good, or the highest good of being as an end.
  
  
• 3. That it is duty to will both the end and the necessary means to promote it.
  
  
• 4. That right and benevolence are always at one, that is, that which is benevolent must always be right, and can in no case be wrong.
  
  
• 5. That consequently it can never be sin to choose the highest good of being, with all the necessary occasions, conditions, and means of promoting it.
  
  
• 6. It is impossible therefore for a being to sin, or to consent to sin, as an occasion, condition, or means, or designing thereby to promote the highest good of being; for this design would be virtue, and not sin. Whether all virtue consist in benevolence, or not, still it must be admitted, that all forms of virtue must be consistent with benevolence, unless it be admitted, that there can be a law of right inconsistent with, and opposed to, the law of benevolence. But this would be to admit, that two moral laws might be opposed to each other; which would be to admit, that a moral agent might be under an obligation to obey two opposing laws at the same time, which is a contradiction. Thus it appears, that there can be no law of right opposed to, or separate from, the law of benevolence. Benevolence and right must then always be as one. If this be so, it follows, that whatever benevolence demands, cannot be wrong, but must be right. But the law of benevolence demands, not only the choice of the highest good of being as an end, but also demands the choice of all the known necessary occasions, conditions, and means with a design to promote that end.

It is naturally impossible to sin, in using means designed and known to be necessary to the promotion of the end of benevolence. It is therefore naturally impossible to do evil, or to sin that good may come, or with the design to promote good thereby. To deny this, and to maintain, that a man can possibly sin in intending to promote the highest good of being, and in fulfilling the necessary conditions, and in using what he regards as the necessary means, is, I say again, to hold, that there is a law of right separate from, and opposed to, the law of benevolence;--which is, as before said, to hold, that two moral laws are opposed to each other, and require opposite courses of conduct in the same agent at the same time;--which is to hold, that there are two opposing laws of nature and of God at the same time;--which is to hold, that a moral agent may justly be required, on pain of eternal death, to choose, design, and act in opposite directions at the same time;--which is to hold, that it is his duty to sin and not to sin at the same time;--which is to hold, that a moral agent might sin in doing his duty, or in obeying moral law.

Let those who hold that right and benevolence may be opposed to each other, and that a moral agent can sin with a benevolent intention, see what their doctrine amounts to, and get out of the absurdity as best they can. The fact is, if willing the highest good of being is always virtuous, it must always be right to will all the necessary occasions, conditions, and means to that end. It is therefore a contradiction to say that sin can be among the necessary and intended occasions, conditions, and means; that is, that any one could sin intending thereby to promote the highest good.

But it is not pretended by those who hold this dogma, that sin sustains to the highest good the same relations that holiness does. Holiness has a natural tendency to promote the highest good; but the supposition now under consideration is, that sin is hateful in itself, and that it therefore must dissatisfy and disgust all moral agents, and that its natural tendency is to defeat the end of moral government, and to prevent rather than promote the highest good; but that God foresees that, notwithstanding its intrinsically odious and injurious nature, he can so overrule it as to make it the condition, occasion, or instrument of the highest good of himself and of his universe, and that for this reason he really upon the whole is pleased that it should occur, and prefers its existence, in every instance in which it does exist, to holiness in its stead. The supposition is, that sin is in its own nature infinitely odious and abominable to God, and perfectly odious to all holy moral agents, yet it is the occasion of calling into developement and exercise such emotions and feelings in God and in holy beings, and such modifications of benevolence, as do really more than compensate for all the disgust and painful emotions that result to holy beings, and for all the remorse, agony, despair, and endless suffering, that result to sinners.

It is not supposed by any one that I know of, that sin naturally tends to promote the highest good at all, but only that God can, and does, so overrule and counteract its natural tendency, as to make it the occasion or condition of a greater good, than holiness would be in its stead. Now in reply to this, I would say, that I pretend not to determine to what extent God can, and will, overrule and counteract the naturally evil and injurious tendency of sin. It surely is enough to say, that God prohibits it, and that it is impossible for creatures to know that sin is the necessary occasion, or condition, or means of the highest good.

'If sin is known by God to be the necessary occasion, condition, or means of the highest good of himself and of the universe, whatever it may be in itself, yet viewed in its relations, it must be regarded by him as of infinite value, since it is the indispensable condition of infinite good.' According to this theory, sin in every instance in which it exists, is and must be regarded by God as of infinitely greater value than holiness would be in its stead. He must then, upon the whole, have infinite complacency in it. But this leads me to attend to the principal arguments by which it is supposed this theory is maintained. It is said, for example:--

(1.) That the highest good of the universe of moral agents is conditionated upon the revelation of the attributes and character of God to them; that but for sin these attributes, at least some of them, could never have been revealed, inasmuch as without sin there would have been no occasion for their display or manifestation; that neither justice nor mercy, nor forbearance, nor self-denial, nor meekness, could have found the occasions of their exercise or manifestation, had sin never existed.

To this I reply, that sin has indeed furnished the occasion for a glorious manifestation of the moral perfections of God. From this we see that God's perfections enable him greatly to overrule sin, and to bring good out of evil; but from this we are not authorized to infer, that God could not have revealed these attributes to his creatures without the existence of sin. Nor can we say, that these revelations would have been necessary to the highest perfection and happiness of the universe, had all moral agents perfectly and uniformly obeyed. When we consider what the moral attributes of God are, it is easy to see that there may be myriads of moral attributes in God of which no creature has, or ever will have, any knowledge; and the knowledge of which is not at all essential to the highest perfection and happiness of the universe of creatures. God's moral attributes are only his benevolence, existing and contemplated in its various relations to the universe of beings. Benevolence in any being must possess as many attributes as there are possible relations under which it can be contemplated, and should their occasions arise, these attributes would stand forth in exercise. It is not at all probable, that all of the attributes of benevolence, either in the Creator or in creatures, have yet found the occasions of their exercise, nor, perhaps, will they ever. As new occasions rise to all eternity, benevolence will develope new and striking attributes, and manifest itself under endless forms and varieties of loveliness. There can be no such thing as exhausting its capabilities of developement.

In God benevolence is infinite. Creatures can never know all its attributes, nor approach any nearer to knowing all of them than they now are. For it is infinite, and there can be no end to its capabilities of developing in exercise new forms of beauty and loveliness. It is true, that God has taken occasion to show forth the glory of his benevolence through the existence of sin. He has seized the occasion, though mournful in itself, to manifest some of the attributes of his benevolence by the exercise of them. It is also true, that we cannot know how or by what means God could have revealed these attributes, if sin had not existed; and it is also true, that we cannot know that such a revelation was impossible without the existence of sin; nor that, but for sin, the revelation would have been necessary to the highest good of the universe.

God forbids sin, and requires universal holiness. He must be sincere in this. But sin exists. Shall we say that he secretly chooses that it should, and really, though secretly, prefers its existence to holiness, in the circumstances in which it occurs? Or shall we assume, that it is an evil, that God regards it as such, but that he cannot wisely prevent it; that is, to prevent it would introduce a still greater evil? It is an evil, and a great evil, but still the less of two evils; that is, to suffer it to occur, under the circumstances, is a less evil than such a change of circumstances, as would prevent it, would be. This is all we can justly infer from its existence. This leaves the sincerity of God unimpeached, and sustains his consistency, and the consistency and integrity of his law. The opposite supposition represents God and the law as infinitely deceitful.

(2.) It has been said, that the Bible sustains the supposition, that sin is the necessary means of the highest good. I trust the passages that have been quoted, disprove this saying.

(3.) It is said, that to represent sin as not the means of the highest good, and God as unable to prevent it, is to represent God as unable to accomplish all his will; whereas he says, he will do all his pleasure, and that nothing is too hard for him.

I answer: God pleases to do only what is naturally possible, and he is well pleased to do that and nothing more. This he is able to do. This he will do. This he does. This is all he claims to be able to do; and this is all, that in fact infinite wisdom and power can do.

(4.) But it is said, that if sin is an evil, and God can neither prevent nor overrule it, so as to make it a means of greater good than could be secured without it, he must be unhappy in view of this fact, because he cannot prevent it, and secure a higher good without it.

I answer: God neither desires nor wills to perform natural impossibilities. God is a reasonable being, and does not aim at nor desire impossibilities. He is well content to do as well as, in the nature of the case, is possible, and has no unreasonable regrets because he is not more than infinite, and that he cannot accomplish what is impossible to infinity itself. His good pleasure is, to secure all the good that is possible to infinity: with this he is infinitely well pleased.

Again: does not the objection, that the view of the subject here presented limits the divine power, lie with all its force against those who make this objection? To hold that sin is the necessary means or condition of the highest good, is to hold that God was unable to promote the highest good without resorting to such vile means as sin. Sin is an abomination in itself; and do not they, as really and as much limit the power of God, who maintain his inability to promote the highest good without it, as they do who hold, that he could not wisely so interfere with the free actions of moral agents as to prevent it? Sin exists. God abhors it. How is its existence to be accounted for? I suppose it to be an evil unavoidably incidental to that system of moral government which, notwithstanding the evil, was upon the whole the best that could be adopted. Others suppose, that sin is the necessary means or condition of the greatest good; and account for its existence in this way:--that is, they suppose that God admits or permits its existence as a necessary occasion, condition, or means of the highest good; that he was not able to secure the highest good without it. The two explanations of the admitted fact that sin exists, differ in this:--

One method of explanation holds, that sin is the necessary occasion, condition, or means of the highest good; and that God actually, upon the whole, prefers the existence of sin to holiness, in every instance in which it exists; because, in those circumstances, it is a condition or means of greater good than could have been secured by holiness in its stead. This theory represents God as unable to secure his end by other means, or upon other conditions, than sin. The other theory holds, that God really prefers holiness to sin in every instance in which it occurs; that he regards sin as an evil, but that while he regards it as an evil, he suffers its existence as a less evil than such a change in the administration of his government as would prevent it, would be. Both theories must admit, that in some sense God could not wisely prevent it. Explain the fact of its existence as you will, it must be admitted, that in some sense God was not able to prevent it, and secure his end.

If it be said, that God could neither wisely prevent it, nor so overrule it as to make it the means or condition of the highest good, he must be rendered unhappy by its existence; I reply, that this must be equally true upon the other hypothesis. Sin is hateful, and its consequences are a great evil. These consequences will be eternal and indefinitely great. God must disapprove these consequences. If sin is the necessary condition or means of the greatest good, must not God lament that he cannot secure the good without a resort to such loathsome, and such horrible means? If his inability wisely to prevent it will interfere with and diminish his happiness, must not the same be true of his inability to secure the highest good, without such means as will prove the eternal destruction of millions?

VI. Wisdom and benevolence of the purposes of God.

We have seen that God is both wise and benevolent. This is the doctrine both of reason and of revelation. The reason intuitively affirms that God is, and is perfect. The Bible assumes that he is, and declares that he is perfect. Both wisdom and benevolence must be attributes of the infinite and perfect God. These attributes enter into the reason's idea of God. The reason could not recognize any being as God to whom these attributes did not belong. But if infinite wisdom and benevolence are moral attributes of God, it follows of course that all his designs or purposes are both perfectly wise and benevolent. God has chosen the best possible end, and pursues it in the use of the best practicable means. His purposes embrace the end and the means necessary to secure it, together with the best practicable disposal of the sin, which is the incidental result of his choosing this end and using these means; and they extend no further; they are all therefore perfectly wise and good.

VII. The immutability of the divine purposes.

We have seen that immutability is not only a natural, but also a moral attribute of God. The reason affirms, that the self-existent and infinitely perfect God is unchangeable in all his attributes. The ground of this affirmation it is not my purpose here to inquire into. It is sufficient here to say, what every one knows, that such is the affirmation of the reason. This is also everywhere assumed and taught in the Bible. God's moral attributes are not immutable in the sense of necessity, but only in the sense of certainty. Although God is not necessarily benevolent, yet he is as immutably so, as if he were necessarily so. If his benevolence were necessary, it would not be virtuous, for the simple reason that it would not be free. But being free, its immutability renders it all the more praise-worthy.

VIII. The purposes of God are a ground of eternal and joyful confidence.

That is, they may reasonably be a source of eternal comfort, joy, and peace. Selfish beings will not of course rejoice in them, but benevolent beings will and must. If they are infinitely wise and good, and sure to be accomplished, they must form a rational ground of unfailing confidence and joy. God says:--

Isa. xlvi. 10: "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."

Psa. xxxiii. 11: "The counsel of the Lord standeth for ever, the thoughts of his heart to all generations."

Prov. xix. 21: "There are many devices in a man's heart, nevertheless, the counsel of the Lord, that shall stand."

Acts v. 39: "But if it be of God, ye cannot overthrow it, lest haply ye be found even to fight against God."

These, and many parallel passages are reasonably the source of perpetual confidence and joy to those who love God, and sympathize with him.

IX. The relation of God's purposes to his prescience or foreknowledge.

We have seen that God is omniscient, that is, that he necessarily and eternally knows whatever is, or can be, an object of knowledge. His purposes must also be eternal and immutable, as we have seen. In the order of time, therefore, his purposes and his foreknowledge must be coeval, that is, they must be co-eternal.

But in the order of nature, God's knowledge of what he could do, and what could be done, must have preceded his purposes: that is, he could not, so to speak, in the order of nature, have formed his purpose and made up his mind what to do, until he had considered what could be done, and what was best to be done. Until all possible ends, and ways, and means, were weighed and understood, it was of course impossible to make a selection, and settle upon the end with all the necessary means; and also settle upon the ways and means of overruling any evil, natural or moral, that might be seen to be unavoidably incidental to any system. Thus it appears, that, in the order of nature, fore-knowledge of what could be done, and what he could do, must have preceded the purpose to do. The purpose resulted from the prescience or fore-knowledge. He knew what he could do, before he decided what he would do. But, on the other hand, the purpose to do must, in the order of nature, have preceded the knowledge of what he should do, or of what would be done, or would come to pass as a result of his purpose. Viewed relatively to what he could do, and what could be done, the Divine prescience must in the order of nature have preceded the Divine purposes. But viewed relatively to what he would do, and what would be done, and would come to pass, the Divine purposes must, in the order of nature, have preceded the Divine prescience. But I say again, as fore-knowledge was necessarily eternal with God, his purposes must also have been eternal, and therefore, in the order of time, neither his prescience could have preceded his purposes, nor his purposes have preceded his prescience. They must have been contemporaneous and co-eternal.

X. God's purposes are not inconsistent with, but demand the use of means both on his part, and on our part, to accomplish them.

The great end upon which he has set his heart necessarily depends upon the use of means, both moral and physical, to accomplish it. The highest well-being of the whole universe is his end. This end can be secured only by securing conformity to the laws of matter and of mind. Mind is influenced by motives, and hence moral and physical government are naturally necessary means of securing the great end proposed by the Divine mind.

Hence also results the necessity of a vast and complicated system of means and influences, such as we see spread around us on every hand. The history of the universe is but the history of creation, and of the means which God is using to secure his end, with their natural and incidental results. It has already been shown, that the Bible teaches that the purposes of God include and respect both means and ends. I will only add, that God's purposes do not render any event, dependent upon the acts of a moral agent, necessarily certain, or certain with a certainty of necessity. Although, as was before said, all events are certain with some kind of certainty, and would be and must be, if they are ever to come to pass, whether God purposes them, or whether he fore-knows them or not; yet no event, depending upon the will of a free agent, is, or can be, certain with a certainty of necessity. The agent could by natural possibility do otherwise than he will do, or than God purposes to suffer him to do, or wills that he shall do. God's purposes, let it be understood, are not a system of fatality. They leave every moral agent entirely free to choose and act freely. God knows infallibly how every creature will act, and has made all his arrangements accordingly, to overrule the wicked actions of moral agents on the one hand, and to produce or induce, the holy actions of others on the other hand. But be it remembered, that neither the Divine fore-knowledge nor the Divine purpose, in any instance, sets aside the free agency of the creature. He, in every instance, acts as freely and as responsibly, as if God neither knew nor purposed anything respecting his conduct, or his destiny.

God's purposes extend to all events in some sense, as has been shown. They extend as really to the most common events of life as to the most rare. But in respect to the every day transactions of life, men are not wont to stumble, and cavil, and say, Why, if I am to live, I shall live, whatever I may do to destroy my health and life; and if I am to die, I cannot live, do what I will. No, in these events they will not throw off responsibility, and cast themselves upon the purposes of God; but on the contrary, they are as much engaged to secure the end they have in view, as if God neither knew nor purposed anything about it. Why then should they do as they often do, in regard to the salvation of their souls, cast off responsibility, and settle down in listless inactivity, as if the purposes of God in respect to salvation were but a system of iron fatality, from which there is no escape? Surely "madness is in their hearts while they live." But let them understand, that, in thus doing, they sin against the Lord, and be sure their sin will find them out.




This lecture was given to us by Dennis Carroll.

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LECTURE LXXVIII. Back to Top

PERSEVERANCE OF SAINTS.

In discussing this subject, I will,

I. CALL ATTENTION TO THE DIFFERENT KINDS OF CERTAINTY THAT MAY BE PREDICATED OF DIFFERENT THINGS.

II. STATE WHAT IS NOT INTENDED BY THE PERSEVERANCE OF THE SAINTS, AS I HOLD THE DOCTRINE.

III. SHOW WHAT IS INTENDED BY IT.

IV. PRESENT THE PRINCIPAL ARGUMENTS IN SUPPORT OF IT.

V. NOTICE THE OBJECTIONS TO THIS DOCTRINE.

I. I am to notice the different kinds of certainty.

Everything must be certain with some kind of certainty. There is a way in which all things and events either have been, are, or will be. All events that ever did or will occur, were and are as really certain before as after their occurrence. To an omniscient mind their real certainty might and must have been known, as really before as after their occurrence. All future events, for example, will occur in some way, and there is no real uncertainty in fact, nor can there be any real uncertainty in the knowledge of God respecting them. They are really as certain before they come to pass as they will ever be, and they are as truly and perfectly known as certain by God as they ever will be. They are as truly present to the Divine fore-knowledge as they ever will be. Whatever of contingency and uncertainty there may be respecting them in some respects, yet, in point of fact, all events are certain, and there is no real uncertainty in respect to any event that ever did or will occur. This would be equally true, whether God or any other being knew how they would be or not. The fore-knowledge of God does not make them certain. He knows them to be certain simply because they are so. Omniscience is the necessary knowledge of all objects of knowledge, past, present, and future. But omniscience does not create objects of knowledge. It does not render events certain, but only knows how they certainly will be, because it is certain, not only that they will be, but how and when they will be. All the free actions of moral agents are as really certain before they occur, as they ever will be. And God must as truly know how they will be before they occur, as he does after they have occurred.

• 1. The first kind of certainty that I shall notice, is that of absolute necessity; that is, a certainty depending on no conditions whatever. This is the highest kind of certainty. It belongs to the absolute and the infinite, to the existence of space, duration, and to the existence of God; and in short to everything that is self-existent, infinite, and immutable in a natural sense; that is, to everything infinite that does not imply voluntariness. The natural attributes of God are certain by this kind of certainty, but his moral attributes, consisting as they do in a voluntary state of mind, though infinite and eternal, do not belong to this class.
  
  
• 2. A second kind of certainty is that of physical, but conditional necessity. To this class belong all those events that come to pass under the operation of physical law. These belong properly to the chain of cause and effect. The cause existing, the effect must exist. The event is rendered certain and necessary by the existence of its cause. Its certainty is conditionated upon its cause. The cause existing, the event must follow by a law of necessity, and the events would not occur of course, did not their causes exist. The causes being what they are, the events must be what they are. This class of events are as really certain as the foregoing class. By speaking of one of them as certain in a higher sense than the other, it is not intended, that one class is any more certain than the other, but only that the certainty is of a different kind. For example, the first class are certain by a kind of certainty that does not, and never did depend on the will of any being whatever. There never was any possibility that these things should be otherwise than they are. This, it will be seen, must be true of space and duration, and of the existence and the natural attributes of God.

But all other things except the self-existent, the naturally immutable and eternal, are certain only as they are conditionated directly or indirectly upon the will of some being. For example, all the events of the physical universe were rendered certain by creation, and the establishing and upholding of those physical and necessary laws that cause these events. These are, therefore, certain by a conditioned, though physical necessity. There is no freedom or liberty in the events themselves; they occur necessarily, when their causes or conditions are supplied.

• 3. A third kind of certainty is that of a moral certainty. I call it a moral certainty, not because the class of events which belong to it are less certain than the foregoing, but because they consist in, or are conditioned upon, the free actions of moral agents. This class do not occur under the operation of a law of necessity, though they occur with certainty. There is no contingency predicable of the absolutely certain in the sense of absolute certainty above defined. The second class of certainties are contingent only in respect to their causes. Upon condition that the causes are certain, the events depending upon them are certain, without or beyond any contingency. This third class, though no less certain than the former two, are nevertheless contingent in the highest sense, in which anything can be contingent. They occur under the operation of free will, and consequently there is not one of them that might not by natural possibility fail, or be otherwise than it is or will in fact be. This kind of certainty I call a moral certainty, as opposed to a physical certainty, that is, it is not a certainty of necessity in any sense; it is only a mere certainty, or a voluntary certainty, a free certainty, a certainty that might, by natural possibility in every case, be no certainty at all. But, on the contrary, the opposite might in every instance be certain by a natural possibility. God in every instance, knows how these events will be, as really as if they occurred by necessity; but his foreknowledge does not affect their certainty one way or the other. They might in every instance by natural possibility be no certainties at all, or be the opposite of what they are or will be, God's foreknowledge in anywise notwithstanding. God knows them to be certain, not because his knowledge has any influence of itself to necessitate them, but because they are certain in themselves. Because it is certain in itself that they will be, God knows that they will be. To this class of events belong all the free actions of moral agents. All events may be traced ultimately to the action of God's free will; that is, God's free actions gave existence to the universe, with all its physical agencies and laws, so that all physical events are in some sense owing to, and result from, the actions of free will. But physical events occur nevertheless under the immediate operation of a law of necessity. The class now under consideration depend not upon the operation of physical law as their cause. They are caused by the free agent himself. They find the occasions of their occurrence in the providential events with which moral agents are surrounded, and therefore may be traced indirectly, and more or less remotely to the actions of the Divine will.

Concerning this class of events, I would further remark, that they are not only contingent, in such a sense, that they might in every case by natural possibility be other than they are, but there may be, humanly speaking, the utmost danger that they will be otherwise than they really will be; that is, there may be danger, and the utmost danger, in the only sense in which there can be in fact any danger, that any event will be otherwise than what it turns out to be. All events being really certain, there is in fact no danger that any event whatever will turn out differently from what it does, in the sense that it is not certain how it will be. But since all acts of free will, and all events dependent on those acts, are contingent in the highest sense in which any event can in the nature of things be contingent; and in the sense that, humanly speaking, there may be millions of chances to one that they will be otherwise than they will in fact turn out to be,--we say of all this class of events, that there is danger that they may or may not occur.

Again: I remark, in respect to this class of events, that God may foresee that so intricate is the labyrinth, and so complicated are the occasions of failure, that nothing but the utmost watchfulness and diligent use of means on his part, and on our part, can secure the occurrence of the event. Everything revealed in the Bible concerning the perseverance and final salvation of the saints, and everything that is true, and that God knows of the free actions and destinies of the saints, may be of this class. These events are nevertheless certain, and are known to God as certainties. Not one of them will, in fact, turn out differently from what he foresees that they will; and yet by natural possibility, they might every one of them turn out differently; and there may, in the only sense in which danger is predicable of anything, be the utmost danger that some or all of them will turn out differently from what they in fact will. These events are contingent in such a sense, that should the means fail to be used, or should any event in the whole chain of influences connected with their occurrence, be otherwise than it is, the end or event resulting, would or might be otherwise, than in fact it will be. They are, nevertheless, certain, every one of them, together with all the influences upon which each free act depends. Nothing is uncertain in respect to whether it will occur or not; and yet no free act, or event depending upon a free act, is certain, in the sense that it cannot by natural possibility be otherwise, nor in the sense that there may not be great danger, or, humanly speaking, a probability that it will be otherwise, and that, humanly speaking, there may not be many chances to one that it will be otherwise.

When I say, that any event may, by natural possibility, be otherwise than what it will in fact be, I mean, that the free agent has natural power in every instance to choose otherwise than he does or actually will choose.

As an illustration of both the contingency and the certainty of this class of events, suppose a man about to attempt to cross Lake Erie on a wire, or to pass down the falls of Niagara in a bark canoe. The result of this attempt is really certain. God must know how it will be. But this result, though certain, is conditionated upon a multitude of things, each of which the agent has natural power to make otherwise than in fact he will. To secure his safe crossing, every volition must be just what and as it will be; but there is not one among them that might not, by natural possibility, be the opposite of what it will be.

Again, the case may be such, and the danger of failure so great, that nothing could secure the safe crossing, but a revelation from God that would inspire confidence, that the adventurer should in fact cross the lake, or venture down the falls safely: I say, this revelation of God might be indispensable to his safe crossing. Suppose it were revealed to a man under such circumstances, that he should actually arrive in safety; but the revelation was accompanied with the emphatic assurance, that the end depended upon the most diligent, cautious, and persevering use of means on his part, and that any failure in these would defeat the end. Both the revelation of the certainty of success, and the emphatic warning, might be indispensable to the securing of the end. Now, if the adventurer had confidence in the promise of success, he would have confidence in the caution not to neglect the necessary means, and his confidence in both might secure the desired result. But take an example from scripture:--

Acts xxvii. 21: "But after long abstinence, Paul stood forth in the midst of them, and said, Sirs, ye should have hearkened unto me, and not have loosed from Crete, and to have gained this harm and loss. 22. And now I exhort you to be of good cheer: for there shall be no loss of any man's life among you, but of the ship. For there stood by me this night the angel of God, whose I am, and whom I serve, 24. Saying, Fear not, Paul! thou must be brought before Cæsar: and lo, God hath given thee all them that sail with thee. 25. Wherefore, sirs, be of good cheer: for I believe God, that it shall be even as it was told me. 26. Howbeit we must be cast upon a certain island. 27. But when the fourteenth night was come, as we were driven up and down in Adria, about midnight the shipmen deemed that they drew near to some country; 28. And sounded, and found it twenty fathoms: and when they had gone a little further, they sounded again, and found it fifteen fathoms. 29. Then fearing lest we should have fallen upon rocks, they cast anchors out of the stern, and wished for the day. 30. And as the ship-men were about to flee out of the ship, when they had let down the boat into the sea, under colour as though they would have cast anchors out of the foreship, 31. Paul said to the centurion and to the soldiers, Except these abide in the ship, ye cannot be saved." Here the end was foreknown and expressly foretold at first, without any condition expressed, though they plainly understood that the end was to be secured by means. Paul afterwards informs them, that if they neglected the means, the end would fail. Both the means and the end were certain in fact, and God therefore expressly revealed the certainty of the result, and afterwards by a subsequent revelation secured the use of the necessary means. Here was no uncertainty, in the sense that the thing might, in fact, turn out otherwise than it did, and yet it was uncertain in the sense that, by natural possibility, both the means and the end might fail.

I remark, again, in respect to events that are morally certain, that if they are greatly desired, they are not the more, but all the less, in danger of failing, by how much stronger the confidence is that they will occur, provided it be understood, that they are certain only by a moral certainty; that is, provided it be understood, that the event is conditioned upon the free acts of the agent himself.

Again: it is generally admitted, that hope is a condition of success in any enterprise; and if this is so, assurance of success, upon the proper conditions, cannot tend to defeat the end.

I remark, again, that there is a difference between real danger, and a knowledge or sense of danger. There may be as great and as real danger when we have no sense or knowledge of it, as when we have. And on the other hand, when we have the highest and the keenest sense of danger, there may be, in fact, no real danger; and indeed, as has been said, there never is any danger in the sense that anything will, as a matter of fact, turn out differently from what God foresees it will be.

Again: the fact that anything is revealed as certain, does not make it certain; that is, the revelation does not make it certain. It had been certain, had not this certainty been revealed, unless it be in cases where the revelation is a condition or means of the certainty revealed. An event may be really certain, and may be revealed as certain, and yet, humanly speaking, there may be millions of chances to one, that it will not be as it is revealed; that is, so far as human foresight can go, the probabilities may be all against it.

II. State what is not intended by the perseverance of the saints, as I hold the doctrine.

• 1. It is not, indeed, that any sinner will be saved without complying with the conditions of salvation; that is, without regeneration, and persevering in obedience to the end of life, in a sense to be hereafter explained.
  
  
• 2. It is not intended that saints, or the truly regenerate, cannot fall from grace, and be finally lost, by natural possibility. It must be naturally possible for all moral agents to sin at any time. Saints on earth and in heaven can by natural possibility apostatize and fall, and be lost. Were not this naturally possible, there would be no virtue in perseverance.
  
  
• 3. It is not intended, that the true saints are in no danger of apostacy and ultimate damnation. For, humanly speaking, there may be, and doubtless is, the greatest danger in respect to many, if not of all of them, in the only sense in which danger is predicable of any event whatever, that they will apostatize, and be ultimately lost.
  
  
• 4. It is not intended, that there may not be, humanly speaking, myriads of chances to one, that some, or that many of them will fall and be lost. This may be, as we say, highly probable; that is, it may be probable in the only sense in which it is probable, that any event whatever may be different from what it will turn out to be.
  
  
• 5. It is not intended, that the salvation of the saints is possible, except upon condition of great watchfulness and effort, and perseverance on their part, and great grace on the part of God.
  
  
• 6. It is not intended, that their salvation is certain, in any higher sense than all their future free actions are. The result is conditioned upon their free actions, and the end can be no more certain than its means or conditions. If the ultimate salvation of the saints is certain, it is certain only upon condition, that their perseverance in obedience to the end of life is certain. Every act of this obedience is free and contingent in the highest sense in which contingency can be predicated of any thing whatever. It is also uncertain by the highest kind of uncertainty that can be predicated of any event whatever. Therefore there is and must be, as much real danger of the saints failing of ultimate salvation, as there is that any event whatever will be different from what it turns out to be.

But here it should be distinctly remembered, as was said, that there is a difference between a certainty and a knowledge of it. It is one thing for an event to be really certain, and another thing for us to have a knowledge of it as certain. Everything is really equally certain, but many things are not revealed to us as certain. Those that are revealed as certain, are no more really so than others, but with respect to future things, not in some way revealed to us, we know not how they will prove to be. The fact that a thing is revealed to us as certain does not make it certain, nor is it really any the less uncertain because it is revealed to us as certain, unless the revelation tends to secure the certainty. Suppose the ultimate salvation of all the saints is certain, and that this certainty is revealed to us; unless this revelation is the means of securing their salvation, they are in just as much real danger of ultimately failing of eternal life, as if no such revelation had been made. Notwithstanding the certainty of their salvation, and the fact that this certainly is revealed to them, there is just as much real, though unknown, certainty or uncertainty, in respect to any future event whatever, as there is in respect to this. All events are certain with some kind of certainty, and would be whether any being whatever knew the certainty or not. So all events, consisting in or depending upon the free acts of free agents, are really as uncertain as any event can be, and this is true whether the certainty is revealed or not. The salvation of the saints then, is not certain with any higher certainty than belongs to all future events that consist in, or are conditionated upon, the free acts of free will, though this certainty may be revealed to us in one case, and not in the other.

Of course the salvation of the saints is not certain by any kind or degree of certainty that affords the least ground of hope of impunity in a course of sin. "For if they are to be saved, they are to be saved upon condition of continuing in faith and obedience to the end of life."

Moreover, their salvation is no more certain than their future free obedience is. The certainty of future free obedience, and a knowledge of this certainty, cannot be a reason for not obeying, or afford encouragement to live in sin. So no more can the knowledge of the conditional and moral certainty of our salvation afford a ground for hope of impunity in a life of sin.

• 7. The salvation of the saints is not certain by any kind or degree of certainty that renders their salvation or their damnation any more impossible, than it renders impossible any future acts of sin or obedience. Consequently, it is not certain in such a sense as to afford the least encouragement for hope of salvation in sin, any more than a certainty that a farmer would raise a crop upon condition of his diligent, and timely, and persevering use of the appropriate means, would encourage him to neglect those means. If the farmer had a knowledge of the certainty with its conditions, it would be no temptation to neglect the means; but, on the other hand, this knowledge would operate as a powerful incentive to the required use of them. So neither can the knowledge of the certainty of the salvation of the saints, with the condition of it, be to them a temptation to live in sin; but, on the contrary, this knowledge must act as a powerful incentive to the exercise of confidence in God, and perseverance in holiness unto the end. So neither can the certainty, that the necessary means will be used, afford any encouragement to neglect the use of them in the case of man's salvation, any more than the revealed certainty, that a farmer will sow his field and have a crop, would encourage him to neglect to sow. The known certainty of both the means and the end, with an understanding of the moral nature of the certainty, has no natural tendency to beget presumption and neglect; but, on the contrary, to beget a diligent, and cheerful, and confident use of the necessary means.

III. Show what is intended by the doctrine in question.

It is intended, that all who are at any time true saints of God, are preserved by his grace and Spirit through faith, in the sense that, subsequently to regeneration, obedience is their rule, and disobedience only the exception; and that being thus kept, they will certainly be saved with an everlasting salvation.




This lecture was given to us by Dennis Carroll.

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LECTURE LXXIX. Back to Top

PERSEVERANCE OF SAINTS.

PERSEVERANCE OF THE SAINTS PROVED.

IV. I COME NOW TO A CONSIDERATION OF THE PRINCIPAL ARGUMENTS IN SUPPORT OF THIS DOCTRINE.

Before I proceed to the direct proof of the doctrine, a few remarks may be desirable.

• 1. I would remark, that I have felt greater hesitancy in forming and expressing my views upon this, than upon almost any other question in theology. I have read whatever I could find upon both sides of this question, and have uniformly found myself dissatisfied with the arguments on both sides. After very full and repeated discussions, I feel better able to make up and express an opinion upon the subject than formerly. I have at some periods of my ministry been nearly on the point of coming to the conclusion that the doctrine is not true. But I could never find myself able to give a satisfactory reason for the rejection of the doctrine. Apparent facts that have come under my observation have sometimes led me seriously to doubt the soundness of the doctrine; but I cannot see, and the more I examine the more unable I find myself to see, how a denial of it can be reconciled with the scriptures.

I shall give the substance of what I regard as the scripture proof of this doctrine, and beg the reader to make up his opinion for himself by a careful examination. Perhaps what has been satisfactory to my mind may not be so to the minds of others. Let no one believe this, or any other doctrine upon my authority, but "prove all things and hold fast that which is good."

• 2. I observe, that its truth cannot be inferred from the nature of regeneration. It is true, as was said, and as will be farther shown, that perseverance is an attribute or characteristic of Christian character; but this does not necessarily result from the nature of regeneration, but from the indwelling Spirit of Christ. It has been common for that class of writers and theologians, who hold what is called the Taste Scheme of regeneration, to infer the truth of this doctrine from the nature of the change that constitutes the new birth. In this they have been entirely consistent. If, as they suppose, regeneration consists in a change in the constitution of the mind, in the implanting or infusion of a new constitutional taste, relish, or appetite, if it consists in or implies a change back of all voluntary action, and such a change as to secure and necessitate a change of voluntary action; why, then it is consistent, to infer from such a change the perseverance of the saints, unless it can be made to appear that either God, or Satan, or voluntary sin, can change the nature back again. If, in regeneration, the nature is really changed, if there be some new appetite or taste implanted, some holy principle implanted or infused into the constitution, why, then it must follow, that they will persevere by a physical law of the new nature or constitution. I see not how, in this case, they could even be the subjects of temporary backsliding, unless the new appetite should temporarily fail, as does sometimes our appetite for food. But if this may be, yet if regeneration consists in or implies a new creation of something that is not voluntary, but involuntary, a creation of a new nature, instead of a new character, I admit, that perseverance might be reasonably inferred from the fact of such a change. But since I reject wholly this theory of regeneration, and maintain that it is wholly a voluntary change, I cannot consistently infer the final salvation of the saints from the nature of the change that occurs in regeneration. I have been struck with the inconsistency of those who hold the Taste Scheme of regeneration, and yet contend, not only for falling from a regenerate state, but also that the regenerate may and do fall into a state of entire depravity, every time they sin; that they fall from this state of physical or constitutional regeneration every time they commit sin, and must be regenerated or converted anew, or be lost. Now, this is not reconcileable with the idea of the physical regeneration.
  
  
• 3. Nor can we infer the perseverance of the saints, with any justice, from their being, at their conversion, brought into a state of justification.

By perseverance some seem to mean, not that the saints do persevere or continue in obedience, but that they will be saved at any rate, whether they persevere in obedience or not. It was against this idea that such men as the Wesleys, and Fletcher, and their coadjutors fought so valiantly. They resisted justly and successfully the doctrine of perpetual justification, upon condition of one act of faith, and maintained that the saints as well as sinners are condemned whenever they sin. They also contended, that there is no kind of certainty that all true saints will be saved. Since I have endeavoured to refute the doctrine of a perpetual justification, conditioned upon the first act of faith, I cannot of course infer the final salvation of the saints from the nature of justification. Those who hold, that the first act of faith introduces the soul into a new relation of such a nature that, from thenceforth, it is not condemned by the law, do what it will, may justly infer from the nature of such a justification, that all who ever exercise faith will escape the penalty of the Divine law. But we have seen, that this is not the nature of gospel justification, and therefore we must not infer that all saints will be saved, from the mere fact that they have once believed and been justified.

But the following considerations, taken together, seem to me to establish the truth of the doctrine in question beyond reasonable doubt.

(1.) God has from eternity resolved upon the salvation of all the elect. This we have seen. No one of this number will ever be lost. These are given to Christ from eternity as a seed to serve him. The conversion, perseverance, and final salvation of the elect, we have seen to be secured. Their conversion, perseverance, and salvation, are secured by means of the grace of God in Christ Jesus, prevailing through the gospel, so to influence their free-will as to bring about this result. The instructions, promises, threatenings, warnings, expostulations of the Bible, with all the influences with which they are surrounded, are the instrumentalities by means of which the Holy Spirit converts, sanctifies, and saves them. At every step, as Fletcher acknowledges, "grace is beforehand with free-will." God first comes to, and moves upon, the sinner; but the sinner does not come to and move, or attempt to move God. God first draws, and the sinner yields. God calls, and the sinner answers. The sinner would never approach God, did not God draw him.

Again: God calls effectually, but not irresistibly, before the sinner yields. He does not yield and answer to a slight call. Some indeed wait to be drawn harder, and to be called louder and longer than others; but no one, in fact, comes to God until effectually persuaded to do so; that is, until he is effectually hunted from his refuges of lies, and drawn with so great and powerful a drawing, as not to force, but to overcome, his reluctance or voluntary selfishness, and as to induce him to turn to God and to believe in Christ. That the sinner is wholly disinclined to obey, up to the very moment in which he is persuaded and induced to yield, there can be no doubt. His turning, as we have seen, is an act of his own, but he is induced to turn by the drawings of the Holy Spirit.

Every person who was ever truly converted knows, that his conversion is not to be ascribed to himself, in any other sense, than that he finally consented, being drawn and persuaded by the Holy Spirit. The glory belongs to God, for the sinner only yielded after, perhaps, protracted resistance, and never until after he was so convinced as to have no further excuse or apology for sin, nor until the Spirit, by means of truth, and argument, and persuasion, fairly overcame him, and constrained, not forced him to submit. This is a brief statement of the facts connected with the conversion of every soul that was ever converted to God. This is true of the conversion of all the elect of God; and if others besides the elect are ever converted, this is a true account of their conversion.

Again: the same is true of their perseverance in holiness, in every instance, and in every act. The saints persevere, not by virtue of a constitutional change, but alone by virtue, or as a result of the abiding and indwelling influence of the Holy Spirit. "Free grace is always beforehand with free-will;" that is, the will never obeys, in any instance, nor for one moment, except as it is persuaded to do so as really as at the first. The work begun by the Holy Spirit is not carried on, except as the same Spirit continues to work in the saints to will and to do of his good pleasure. Saints do not begin in the Spirit, and then become perfect through or by the flesh. There is no holy exercise that is not as really to be ascribed to the grace and to the influence of the Holy Spirit, as is conversion itself.

The saints convert not themselves, in the sense that they turn or yield when drawn, until persuaded by the Holy Spirit. God converts them in the sense, that he effectually draws or persuades them. They turn themselves, in the sense that their turning is their own act. God turns them, in the sense that he induces or produces their turning. The same is true of their whole course of obedience in this life. The saints keep themselves, in the sense, that all obedience is their own; all their piety consists in their own voluntary obedience; but God keeps them, in the sense, that in every instance, and at every moment of obedience, he persuades, and enlightens, and draws them, insomuch, that he secures their voluntary obedience; that is, he draws and they follow. He persuades, and they yield to his persuasions. He works in them to will and to do, and they will and do. God always anticipates all their holy exercises, and persuades the saints to put them forth. This is so abundantly taught in the Bible, that to quote scripture to prove it would but waste your time. The saints are not only said to be converted, but also sanctified, and kept by the power of God.

No saint then keeps himself, except in so far as he is kept by the grace, and Spirit, and power of God. There is therefore no hope for any saint, and no reason to calculate upon the salvation of any one, unless God prevails to keep him from falling away and perishing. All who ever are saved, or ever will be, are saved by and through free grace, prevailing over free will, that is, by free grace securing the voluntary concurrence of free will. This God does, and is sure to do, with all the elect. It was upon condition of the foreseen fact, that God could by the wisest administration of his government, secure this result, that they were elected to eternal salvation, through sanctification of the Spirit, and belief of the truth. Now observe how the elect are saved. All the threatenings, warnings, and teachings of the Bible are addressed to them, as to all others. If there are any saints, at any time, who are not of the elect, the Bible nowhere notices any such persons, or speaks of them, as any less or more secure than the elect.

Again: the Bible nowhere represents or implies, that any but the elect are converted. It does not represent any but the elect as at any time coming in heart to Christ--as at any time regenerated or born of God. The Bible nowhere acknowledges two classes of saints, elect and non-elect. But, if there were two such classes, and the salvation of the elect was certain, as it really is, and that of the non-elect not certain, it is incredible that the Bible should not reveal this fact. Again: so far is the Bible from recognizing or implying any such distinction, that it everywhere implies the contrary. It divides mankind into two, and but two classes, and these it sets one over against the other. These are contrasted by the names, saint and sinner; people of God, and people of this world; children of God, and children of this world, or children of the devil; the elect and the reprobate, that is, the chosen and the rejected; the sanctified and the unsanctified; the regenerated and the unregenerated; the penitent and the impenitent. By whatever names they are called, it is manifest that the same classes and none others are meant. The elect of God is a common name for the saints or people of God. I cannot find in the Bible any evidence, that any were converted at any time, but the elect, or those whose salvation is sure. The elect are, or will be, every one of them certainly converted and saved. If any one chooses to contend, that any other are ever converted, the burden of proof is upon him; let him prove it, if he can. But this he must prove, in order to establish the fact, that any truly regenerated persons are ever lost, for sure it is, that no one of the elect will ever be lost. But, since I am to take the affirmative, I must take the burden of showing, that none but the elect are recognized in the scriptures as saints; and as I am speaking only of the salvation of the saints, I shall take it for granted, that all those who were from eternity chosen to eternal salvation, through sanctification of the Spirit and belief of the truth, will certainly be saved.

Now, if it can be shown, that some saints have been really lost, it will follow, that some have been converted who were not of the elect. And, on the other hand, if it can be shown that no saint has been, or will be, finally lost; but, on the contrary, that all the true saints are, and will be saved, it will follow that none but the elect are converted. For all who are, or will be saved, are saved by God, and saved by design, and in accordance with an eternal design, and of course they were elected to salvation from eternity.

I have already said, that it is incredible that the Bible should read as it does, and that it should nowhere distinguish between elect and non-elect saints, if there is any such distinction. It cannot be said with justice, that the Bible purposely conceals from all saints the fact of their election, lest it should be a stumbling-block to them. This we have seen is not the fact, but on the contrary, that the elect, at least in some instances, have known that they were elect.

But it is said, that Peter exhorts the saints to "give all diligence to make their calling and election sure;" from which it is inferred, that they did not know that they were elect; and furthermore, that it might be that, although they were real saints, nevertheless they were not, at least all of them, of the elect. The words here referred to stand in the following connexion:--

2 Pet. i. 1: "Simon Peter, a servant and an apostle of Jesus Christ, to them that have obtained like precious faith with us, through the righteousness of God and our Saviour Jesus Christ: 2. Grace and peace be multiplied unto you through the knowledge of God, and of Jesus our Lord; 3. According as his divine power has given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue: 4. Whereby are given unto us exceeding great and precious promises; that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust. 5. And beside this, giving all diligence, add to your faith, virtue; and to virtue, knowledge; 6. And to knowledge, temperance; and to temperance, patience; and to patience, godliness; 7. And to godliness, brotherly kindness; and to brotherly kindness, charity. 8. For if these things be in you and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ. 9. But he that lacketh these things is blind, and cannot see afar off, and hath forgotten that he was purged from his old sins. 10. Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall." Upon this passage, I remark,--

(i.) That Peter addressed this epistle to all who had faith, that is, to all true Christians, as appears from the first verse. He addressed no one by name, but left it for every one to be sure that he had faith. He then proceeds to exhort them to grow in grace, assuring them that, if any one did not do so, he had forgotten that he was purged from his former sins; that is, if any one lacked that which he enjoined, it would prove that he had not true faith, or that he had backslidden. Then he adds, as in the 10th verse: "Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall." Here I remark:

(ii.) That the apostle plainly assumes:

(a.) That the called and elected will be saved; to make their calling and election sure, was to make their salvation sure: and,

(b.) That none others are saved but the called and elected, for if others are saved, it were of no consequence whether they were of the called and elected or not, provided they were saved;

(c.) That he regarded none as Christians, or as at any time having true faith, but the called and elected; for he was not exhorting supposed impenitent sinners to become Christians, but supposed Christians to be sure of their calling and election. This shows that he regarded all Christians as of the called and elected. To be sure of their calling and election was to be sure of their salvation. The apostle did not certainly mean to exhort them to become of the number of the elect, for this number we have seen was settled from eternity; but by diligence and growth in grace to secure their salvation, or thus to prove or demonstrate their calling and election. He meant also to admonish them that, although called and elected, still their ultimate salvation was conditionated upon their diligent growth in grace, and perseverance in holiness to the end of life. He therefore exhorts them to make their calling and election sure, which is the same as to secure their salvation. He speaks of calling and election as indissolubly connected. Effectual calling either results from election, or election from calling. We have seen that election is eternal; therefore, election cannot result from calling, but calling must result from election.

Again: Christians and saints, and the children and people of God, the disciples of Christ, and the elect, are to all appearance regarded throughout the Bible as the same class.

Again: Christ says, John vi. 37: "All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out. 39. And this is the Father's will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day."

Here Jesus says, that all who are given to him by the Father shall come to him, and that of those that come to him, it is his Father's will that he should lose none, but that he should raise them up, (that is, to eternal life,) at the last day. He does not say here, that none do come to him who are not given to him by the Father, but this is plainly implied, for he says, 37th. "All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out." What he means by not casting them out, is plain from verse 39. That is, "It is the Father's will that of all that shall come to me I should lose nothing." By not casting them out, then, he intended that he should surely save them, that is, all that came to him. But if he saves them, they must have been given to Christ and have been elected, or they were not. If they were not elected, or given to Christ by the Father, they will never be saved, unless some are saved without God's designing or choosing to save them. If any are saved, God saves them, through or by Christ. If he saves them, he does it designedly, and not without design. But if he ever does, or will design it, he has from eternity designed it. So then, it appears, that all who come to Christ were given to him of the Father; and that he will lose none of them, but will raise them up at the last day. My object at present, however, is not to insist that no one that comes to Christ will be lost, but only that all who come to Christ are of the number that were given to him of the Father, or are of the elect.

Again: compare verses 37, 39, 44, 45. He says: John vi. 37: "All that the Father giveth me shall come to me, and him that cometh to me I will in no wise cast out. 39. And this is the Father's will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day. 44. No man can come to me except the Father which hath sent me, draw him, and I will raise him up at the last day. 45. It is written in the Prophets, And they shall be all taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto me."

Here it appears that no one can come to Christ except he be drawn of the Father. Every one who is drawn by the Father with an effectual drawing, or every one who hears and learns of the Father comes to Christ, and no other. The Father draws none to Christ, but those whom he has given to Christ; for these, and these only, are the children of God. Isa. liv. 13: "And all thy children shall be taught of the Lord; and great shall be the peace of thy children." From these passages it appears that none come to Christ but those who are drawn by the Father, and that none are drawn by the Father but those whom he has given to his Son, or the elect; and that of those who are thus drawn to Christ, it is the Father's will that he should lose none, but that he should raise them up at the last day; that is, that he should save them. But observe, it is my particular object just now to establish the fact, that none come to Christ but those who are of the number that are given to Christ, and also that every one who is given to him shall come to him. These, and these only, are effectually called or drawn of the Father. All are called in the sense of being earnestly and honestly invited, and all the divine persuasion addressed to them that can wisely be addressed to them. But others, besides those given to the Son, are not, as a matter of fact, persuaded and effectually drawn, in a sense that secures the "concurrence of free will with free grace."

The same truth is strongly implied in many other passages in the teachings of Christ. For example, He says--

John x. 1: "Verily, verily, I say unto you, he that entereth not by the door into the sheep-fold, but climbeth up some other way, the same is a thief and a robber. 2. But he that entereth in by the door is the shepherd of the sheep. 3. To him the porter openeth; and the sheep hear his voice; and he calleth his own sheep by name, and leadeth them out. 4. And when he putteth forth his own sheep, he goeth before them, and the sheep follow him: for they know his voice. 5. And a stranger will they not follow, but will flee from him: for they know not the voice of strangers. 6. This parable spake Jesus unto them: but they understood not what things they were which he spake unto them."

He then proceeds to expound the parable. He is the good shepherd having the care of his Father's sheep. He says:

7. "Then said Jesus unto them again, Verily, verily, I say unto you, I am the door of the sheep. 8. All that ever came before me are thieves and robbers: but the sheep did not hear them. 9. I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture. 10. The thief cometh not, but for to steal, and to kill, and to destroy: I am come that they might have life, and that they might have it more abundantly. 11. I am the good shepherd: the good shepherd giveth his life for the sheep. 12. But he that is a hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth, and the wolf catcheth them, and scattereth the sheep. 13. The hireling fleeth, because he is a hireling, and careth not for the sheep. 14. I am the good shepherd, and know my sheep, and am known of mine. 15. As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep. 16. And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd. 17. Therefore doth my Father love me, because I lay down my life, that I might take it again."

He had other sheep which were not yet called--they were not of this fold--that is, they were not Jews, but Gentiles; these he must bring. To the unbelieving and cavilling Jews he said:

John x. 26: "But ye believe not, because ye are not of my sheep, as I said unto you. 27. My sheep hear my voice, and I know them, and they follow me: 28. And I give unto them eternal life; and they shall never perish, neither shall any pluck them out of my hand. 29. My Father which gave them me, is greater than all; and none is able to pluck them out of my Father's hand."

Here it is plainly implied, that all those were sheep who were given to him by the Father, and that all such would surely hear and know his voice and follow him, but those that were not of his sheep, or were not given him by the Father, would not believe. He says, verse 26: "But ye believe not, because ye are not of my sheep, as I said unto you." What he here says amounts to this: all those are sheep who are given to me of my Father. All my sheep thus given, shall and will hear my voice, and follow me, and none others will. I do not notice in this place what he says of the certainty of their salvation, because my present object is only to show that those and those only come to Christ who are given to him of the Father, or are of the elect.

This same truth is either expressly taught, or strongly implied in a great many passages, and indeed it seems to me to be the doctrine of the whole Bible. Again, Rom. viii. 28: "And we know that all things work together for good to them that love God, to them who are the called according to his purpose." Here they that love God are represented as identical with those "who are the called according to his purpose." In other words, they who love God are the called according to, or in consequence of their election. All that love God, do so because they have been effectually called, according to the purpose or election of God. This passage seems to settle the question, especially when viewed in its connexion, that all who ever love God are of the elect, and that they are prevailed upon to love God in conformity with their election.

We shall have occasion by and by to examine the connexion in which this passage is found, for the purpose of showing that all who at any time truly come to love God, will be saved. I have only quoted this twenty-eighth verse here for the purpose of showing, not directly, that all that love God at any time will be saved, but that they are of the number of the elect, from which fact their ultimate salvation must be inferred.

It is plain that the apostles regarded regeneration as conclusive evidence of election. The manner in which they address Christians seems to me to put this beyond a doubt. Paul, in writing to the Thessalonians, 2 Thes. ii. 13, says, "But we are bound to give thanks alway to God 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." Here the apostle speaks of all the brethren at Thessalonica as beloved of the Lord, and as being from eternity chosen to salvation. He felt called upon to give thanks to God for this reason, that God had chosen them to salvation from eternity. This he represents as true of the whole church: that is, doubtless, of all true Christians in the church. Indeed, the apostles everywhere speak as if they regarded all true saints as of the elect, and their saintship as evidence of their election. Peter, in writing to the Christians in his first letter, says:

1 Pet. i. 1: "Peter, an apostle of Jesus Christ, to the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia, 2. Elect according to the foreknowledge of God the Father, through sanctification of the Spirit unto obedience and sprinkling of the blood of Jesus Christ: Grace unto you, and peace, be multiplied. 3. Blessed be the God and Father of our Lord Jesus Christ, which, according to his abundant mercy, hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead. 4. To an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you, 5. Who are kept by the power of God through faith unto salvation, ready to be revealed in the last time: 6. Wherein ye greatly rejoice, though now for a season, if need be, ye are in heaviness through manifold temptations; 7. That the trial of your faith, being much more precious than that of gold that perisheth, though it be tried with fire, might be found unto praise, and honour, and glory, at the appearing of Jesus Christ: 8. Whom having not seen ye love; in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable, and full of glory: 9. Receiving the end of your faith, even the salvation of your souls."

Here it is plain that Peter regarded all who had been born again to a lively hope, or who were regenerated as elected, or as chosen to salvation. I might pursue this argument to an indefinite length, but I must attend to other considerations in support of the doctrine in question.

I will for the present close what I have to say under this particular branch of the argument, by reminding you that Christ has expressly asserted that no man can or does come to him except the Father draw him, and that the Father draws to him those--and by fair inference those only--whom he has given to Christ; and further, that it is the Father's will, that of those whom the Father had given to Christ, and drawn to him, Christ should lose none, but should raise them up at the last day. It is, I think, evident, that when Christ asserts it to be his Father's will, that of those whom the Father had given him he should lose none, but should raise them up at the last day, he intended to say, that his Father not merely desired and willed this, but that such was his design. That the Father designed to secure their salvation.

This we shall more fully see in its proper place.

This lecture was given to us by Dennis Carroll.

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LECTURE LXXX. Back to Top

PERSEVERANCE PROVED.

(2.) I remark, that God is able to preserve and keep the true saints from apostacy, in consistency with their liberty: 2 Tim. i. 12: "For the which cause I also suffer these things; nevertheless, I am not ashamed; for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day." Here the apostle expresses the fullest confidence in the ability of Christ to keep him: and indeed, as has been said, it is most manifest that the apostles expected to persevere and be saved only because they believed in the ability and willingness of God to keep them from falling. Again Rom. xiv. 4: "Who art thou that judgest another man's servant; to his own master he standeth or falleth; yea, he shall be holden up, for God is able to make him stand." Again, Phil. iii. 21: "Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself." Again, Eph. iii. 20: "Now unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us." Again, Jude 24: "Now unto him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy." Again, 2 Cor. ix. 8: "And God is able to make all grace abound towards you; that ye, always having all sufficiency in all things, may abound to every good work." Eph. i. 18: "The eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints. 19. And what is the exceeding greatness of his power to usward who believe, according to the working of his mighty power, 20. Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places." Again, Heb. vii. 25: "Wherefore he is able to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them." These and many other passages prove beyond a doubt that God is able to preserve his saints.

(3.) God is not only able to keep all that come to Christ, or all true Christians, but he is also willing. But Christ has settled this question, as we have seen.

John vi. 37: "All that the Father giveth me shall come to me, and him that cometh to me I will in no wise cast out. 38. For I came down from heaven, not to do my own will, but the will of him that sent me; 39. And this is the Father's will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day. 40. And this is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life; and I will raise him up at the last day."

Here, then, we have just seen these two points settled, namely--

(i.) That God is able to save all saints, or all who at any time truly believe and come to Christ; and,

(ii.) That he is willing, or wills to do it. Now if he is both able and willing to keep and save all the saints, he certainly will do it.

But here I know it will be objected, that by this course of argument, the doctrine of universal salvation may be established. The Bible, it is said, represents God as both able and willing to save all men, and if his being both able and willing to save the saints, proves that they will all be saved, it follows that his being able and willing to save all men proves that all men will be saved. But the cases are not parallel; for God no where professes ability to save all men, but on the contrary, disclaims such ability, and professes to be unable to save all men; that is, he cannot, under the circumstances, wisely save them, nor can he wisely do any more for saints or sinners than he does. No passage can be found in the Bible, in which God asserts his ability to save all men. The passages that affirm that "God can do all things," and that "nothing is too hard for the Lord," and the like, cannot be understood as affirming God's ability to save all men. They do imply, that he has power to do whatever is an object of physical omnipotence; but to save sinners is not an object of physical power. Their salvation, if accomplished at all, must be brought about by a moral and persuasive influence, and not by the exercise of physical omnipotence. In the sense in which we can justly apply the terms ability and inability to this subject, God is really unable to do what it is unwise for him to do. He has an end in view. This end is the highest good and blessedness of universal being. This end can be accomplished only by the appropriate means, or upon certain conditions. These conditions include the perfect holiness of moral agents. If God cannot wisely use such means as will secure the conversion and sanctification of sinners, he cannot save them. That is, he is unable to save them. This he repeatedly professes to be unable to do.

Ezek. xviii. 23: "Have I any pleasure at all that the wicked should die? saith the Lord God; and not that he should return from his ways, and live? 32. For I have no pleasure in the death of him that dieth, saith the Lord God; wherefore turn yourselves, and live ye."

Ezek. xxxiii. 11. "Say unto them, As I live, saith the Lord God, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye, from your evil ways; for why will ye die, O house of Israel?"

Isa. v. 4: "What could have been done more to my vineyard that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes?"

Hos. xi. 8: "How shall I give thee up, Ephraim? how shall I deliver thee, Israel? how shall I make thee as Admah? how shall I set thee as Zeboim? My heart is turned within me, my repentings are kindled together."

These are only specimens of the manner in which God speaks of his ability to save sinners, and to do more for the church or the world than he does. From such professions on the part of God, we are to understand him, as disclaiming ability to do more or otherwise than he does, in consistency with the highest good of being in general. Since the highest good of being in general is the end which he is aiming to secure, he "may justly be said to be unable to do whatever he cannot do in consistency with the use of those means that will secure this end." God, therefore, does not affirm his ability to save all men, but fully disclaims any such ability, and professes to do, and to be doing, all that he can to save them. He professes to be perfectly benevolent and infinitely wise, and to be doing all that infinite wisdom and benevolence can do for sinners and for all men, and complains, that all he can do does not save, and will not save many of them.

But with respect to the saints, he does expressly affirm his ability to keep them, in a sense that will secure their salvation. This we have seen. He does for them all that he wisely can, and does enough, as he expressly affirms, to secure their salvation. No one can attentively read and consider the passages relating to God's ability to save all men, and his ability to save his people, without perceiving, that the two cases are not parallel, but that in fact they are contrasts. He expressly affirms his ability to keep, to sanctify, and to save his elect children, whilst he repeatedly, either expressly, or by implication, disclaims ability to save all men.

Again: the Bible no where represents God as willing the salvation of all men, in the same sense in which it represents him as willing the salvation of Christians, or of his elect. Such passages as the following are specimens of God's professions of willingness to save all men.

1 Tim. ii. 4: "Who will have all men to be saved, and to come unto the knowledge of the truth."

John iii. 16. "For God so loved the world, that he gave his only-begotten Son, that whosoever believeth in him should not perish, but have everlasting life. 17. For God sent not his Son into the world to condemn the world; but that the world through him might be saved."

2 Peter iii. 9: "The Lord is not slack concerning his promise, as some men count slackness; but is long-suffering to us-ward, not willing that any should perish, but that all should come to repentance."

These and similar passages teach that God wills the salvation of all men, only in the sense of desiring it. This we know from the fact, that he nowhere intimates a willingness, in the sense of a design or intention, to save all men; but on the contrary, plainly reveals an opposite purpose or design; that is, he reveals the fact, that he cannot, shall not, and of course, does not, expect or design to save all men. By the profession of a willingness to save all men, we can therefore justly understand him to mean, only that he desires the salvation of all men, and that he would secure their salvation if he wisely could. This is all that we can understand him as affirming, unless we would accuse him of self-contradiction.

But he professes a willingness to save his elect, or in other words, all regenerate persons, or all believers in Christ, and all whoever will truly believe in him, in the sense of purposing or designing to save them. This is most manifest from the scriptures we have already examined, and this will still further appear from the passages to be examined.

We have seen that the Father has given a certain number to Christ, with express design to secure their salvation; that he has committed to him all the requisite power and influences to save them, and that they will actually be saved. Nothing like this can be found in the Bible, respecting any other class of men whatever. This objection, then, is without foundation, and the argument from the ability and willingness of God to save his saints, remains in full force and conclusiveness.

(4.) Again: Christ expressly prayed for all believers, and in a manner that secures their being kept and saved:--

John xvii. 2: "As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him. 6. I have manifested thy name unto the men which thou gavest me out of the world; thine they were, and thou gavest them to me; and they have kept thy word. 7. Now they have known that all things, whatsoever thou hast given me are of thee; 8. For I have given unto them the words which thou gavest me; and they have received them, and have known surely that I came out from thee, and they have believed that thou didst send me. 9. I pray for them; I pray not for the world, but for them which thou hast given me, for they are thine. 10. And all mine are thine, and thine are mine; and I am glorified in them. 11. And now I am no more in the world, but these are in the world, and I come to thee. Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we are. 12. While I was with them in the world, I kept them in thy name: those that thou gavest me I have kept, and none of them is lost, but the son of perdition, that the scripture might be fulfilled. 13. And now come I to thee; and these things I speak in the world, that they might have my joy fulfilled in themselves. 14. I have given them thy word; and the world hath hated them, because they are not of the world, even as I am not of the world. 20. Neither pray I for these alone, but for them also which shall believe on me through their word. 21. That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us; that the world may believe that thou hast sent me. 22. And the glory which thou gavest me, I have given them; that they may be one, even as we are one. 23. I in them, and thou in me, that they may be made perfect in one, and that the world may know that thou hast sent me, and hast loved them as thou hast loved me. 24. Father, I will that they also whom thou hast given me, be with me where I am; that they may behold my glory, which thou hast given me; for thou lovedst me before the foundation of the world."

Now observe, that in this most affecting prayer Christ says,--

(i.) Verse 2, "As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him."

We have seen, that, in the 6th chapter of this book, Christ expressly teaches, that all are given to him that come to him, and that all shall come to him who were given to him by the Father.

(ii.) He proceeds to affirm, that he had in the exercise of this power kept in his Father's name all who had been given, and had come to him, and had lost none.

(iii.) He asks the Father henceforth to keep them in his own name, as he was about to leave them, as to his bodily presence. He says, verse 15, "I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil." Again, he says, 20-24: "Neither pray I for these alone, but for them also which shall believe on me through their word. That they all may be one; as thou, Father art in me, and I in thee, that they also may be one in us; that the world may believe that thou hast sent me. And the glory which thou gavest me I have given them; that they may be one, even as we are one. I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them as thou hast loved me. Father, I will that they also whom thou hast given me be with me where I am; that they may behold my glory, which thou hast given me; for thou lovedst me before the foundation of the world."

Now, as surely as Christ's prayer is answered, all believers will be saved; that is, at least all who ever have believed, or ever will believe, subsequent to the offering of this prayer. But Christ's prayers are always answered.

To this it is objected, that a part of this same prayer is not answered, and of course never will be. It is said, for example, that in the 21st verse he prays for the union of all believers, which has been far enough from having been answered. The verse reads, "That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us; that the world may believe that thou hast sent me." Here he explains the sense in which he prays that all believers may be one, not that they should be all of one denomination or creed, but that they should possess one and the same spirit; that the same spirit that united the Father and the Son, that is, the Holy Spirit, who is in the Father and the Son, might also be in all Christians. This is plainly his meaning; and that this is true of all real Christians, that they possess the Holy Spirit, or the Spirit that dwells in the Father and the Son, no one can doubt who understands and believes his Bible.

But it is objected again, that Christ prayed to be delivered from crucifixion, and his prayer was not answered.

I reply, that he did not pray for this, if at all, unqualifiedly. He says, "If it be possible, nevertheless, not as I will, but as thou wilt." If it were the pains of the cross from which his soul shrunk in the garden, and from which he desired, if possible, to be excused, it is plain that he did not pray unqualifiedly to be delivered; but, on the contrary, submitted the question to the will of his Father. But in the prayer, in John 17, he made no such condition. He knew that in this case it was his Father's will to grant his request. Of this he had expressly informed his disciples, as we have seen; that is, that it was his Father's will to keep and save all who were given to Christ, and had been drawn by the Father to Christ. The Spirit of this petition accords precisely with his teaching upon the subject. He had taught before that all believers would be kept and saved, and that this was his Father's will; now, could he, either expressly or impliedly, in this prayer, put in the condition that was in the prayer just referred to, namely, "If it be thy will?" But, although what has been said is a full answer to the assertion that Christ's prayers are not always answered, it may be, for some minds, important to say, that it is far from being certain that Christ prayed to be delivered from crucifixion.

John xii. 23: "And Jesus answered them, saying, the hour is come, that the Son of man should be glorified. 24. Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone; but if it die it bringeth forth much fruit. 25. He that loveth his life, shall lose it; and he that hateth his life in this world, shall keep it unto life eternal. 26. If any man serve me, let him follow me; and where I am, there shall also my servant be; if any man serve me, him will my Father honour. 27. Now is my soul troubled; and what shall I say? Father, save me from this hour; but for this cause came I unto this hour. 28. Father, glorify thy name. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again."

Here Christ plainly intimates, that he did not pray to escape the death to which he was appointed, and for which he had come to that hour. But it may be asked, against what did Jesus pray in the garden? I reply, against being overcome by the agony of his soul, and crushed to death before he came to the cross. The following passages may throw some light upon this question: John xiv. 30: "Hereafter I will not talk much with you; for the prince of this world cometh, and hath nothing in me."

Here he informs his disciples, that he must soon break off the conversation with them, for he was just entering into a severe conflict with Satan. Matthew records the conflict through which the Saviour passed, and of which he advised his disciples.

Matt. xxvi. 37: "And he took with him Peter and the two sons of Zebedee, and began to be sorrowful and very heavy. 38. Then saith he unto them, My soul is exceeding sorrowful, even unto death: tarry ye here, and watch with me. 39. And he went a little further, and fell on his face, and prayed, saying, O my Father, if it be possible, let this cup pass from me: nevertheless, not as I will, but as thou wilt. 40. And he cometh unto the disciples, and findeth them asleep, and saith unto Peter, What! could ye not watch with me one hour? 41. Watch and pray, that ye enter not into temptation: the spirit indeed is willing, but the flesh is weak. 42. He went away again the second time, and prayed, saying, O my Father, if this cup may not pass away from me, except I drink it, thy will be done. 43. And he came and found them asleep again: for their eyes were heavy. 44. And he left them, and went away again, and prayed the third time, saying the same words. 45. Then cometh he to his disciples, and saith unto them, Sleep on now, and take your rest: behold, the hour is at hand, and the Son of man is betrayed into the hands of sinners. 46. Rise, let us be going: behold, he is at hand that doth betray me."

Here it appears, that Christ had his last and great conflict with Satan. Satan set on him, as it appears, to kill him outright with anguish.

Luke, in recording this transaction, says, xxii. 39: "And he came out, and went, as he was wont, to the Mount of Olives; and his disciples also followed him. 40. And when he was at the place, he said unto them, Pray that ye enter not into temptation. 41. And he was withdrawn from them about a stone's cast, and kneeled down, and prayed, 42. Saying, Father, if thou be willing, remove this cup from me: nevertheless, not my will, but thine be done. 43. And there appeared an angel from heaven, strengthening him. 44. And being in agony, he prayed more earnestly: and his sweat was as it were great drops of blood falling down to the ground. 45. And when he rose up from prayer, and was come to his disciples, he found them sleeping for sorrow, 16. And said to them, Why sleep ye? rise and pray, lest ye enter into temptation."

It is, I think, plain, that this struggle in the garden was a sore and overwhelming temptation, and that an angel was sent to assist him, by resisting and putting away Satan; that is, it was by sending an angel, that his Father answered his prayer. This prayer appears to have been heard and answered for from this time his mind remained calm. There is a passage in the Epistle to the Hebrews, that I think evidently refers to this scene.

Heb. v. 7: "Who, in the days of his flesh, when he had offered up prayers and supplications, with strong crying and tears, unto him that was able to save him from death, and was heard in that he feared."

To what does this refer, if not to the death he feared in the garden? He said on that occasion, "My soul is exceeding sorrowful even unto death." He then offered up prayer with strong crying and tears, and was heard, &c. To my mind all these circumstances taken together make it very evident, that Christ did not pray against the cross, in the petition under consideration, but that, on the contrary, he prayed to be delivered from temptation, and was heard and answered.

But be this as it may, we are to remember that Christ expressly affirms, that his Father always hears, that is, answers his prayers.

John xi. 42: "And I knew that thou hearest me always: but because of the people which stand by I said it, that they may believe that thou hast sent me."

Again, Paul says of Christ, Heb. vii. 25: "Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them."

Here he asserts, that Christ is able to save unto the uttermost all that come unto God by him, seeing he always lives to make intercession for them. This, as plainly as possible, implies, that his intercessions are all-prevailing. Indeed, as he is the mediator, they must be.

Now let us consider how far we have advanced in establishing the perseverance and final salvation of all believers.

((i.)) We have seen, that all the elect to salvation will be saved.

((ii.)) That all true believers are of this number.

((iii.)) That God and Christ are able to keep them from apostacy, and save them.

((iv.)) That he is willing or wills to do it.

((v.)) That Christ expressly prayed for the perseverance and final salvation of all believers.

((vi.)) That he prayed in express accordance with the revealed will of his Father; and--

((vii.)) That his prayers always prevail and are answered.

In Christ's prayer in John, chap. xvii., he expressly affirms, that he did not pray for the world, that is, for all men. He prayed only for those whom the Father had given him. For these he prayed, not merely that God would save them upon condition of their perseverance, but that God would keep them from the evil that is in the world, and save them, and make them one, in the sense, that one Spirit should be in them all. He asked manifestly the same things for all that in future believe, that he asked for those who had already believed.

Should I proceed no further the argument is complete, and the proof conclusive. But since this doctrine is so abundantly taught, either expressly or impliedly, in the Bible, I proceed to the consideration of a number of other passages which will throw still further light on the subject.

(5.) Christ expressly and designedly teaches this doctrine.

John vi. 39: "And this is the Father's will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day. 40. And this is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life: and I will raise him up at the last day. 47. Verily, verily, I say unto you, He that believeth on me hath everlasting life. 51. I am the living bread which came down from heaven. If any man eat of this bread, he shall live for ever: and the bread that I will give is my flesh, which I will give for the life of the world."

Here he expressly teaches, as we have before seen, that it is his Father's will, that all believers, or all who at any time believe, (for this is plainly his meaning,) shall be saved; that he should lose none of them, but as we have seen, John xvii. 2, should give them eternal life. Then he claims ability to keep and save them, agreeably to his Father's will. This, remember, respects all believers, or all who are given to Christ, who, we have learned, are the same persons.

Again: John x. 27: "My sheep hear my voice, and I know them, and they follow me: 28. And I give unto them eternal life; and they shall never perish, neither shall any pluck them out of my hand. 29. My Father which gave them me, is greater than all: and none is able to pluck them out of my Father's hand."

The whole connexion shows, that Christ intended to teach the certainty of the salvation of all his sheep, or of all the elect, or, which is the same, of all true believers. But, to this it is objected, that none are sheep any longer than they remain obedient, and therefore the assertion that he will save the sheep, does not secure those who at any time sin. But I reply, that Christ recognizes all the elect as his sheep, whether converted, or whether in a state of temporary backsliding, or not. He represents his sheep as hearing his voice, and as following him, and those who are not of his sheep as not hearing his voice, and as not following him: John x. 16: "And other sheep I have which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd. 26. But ye believe not, because ye are not of my sheep, as I said unto you."

Again, Matt. xviii. 12: "How think ye? If a man have a hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and goeth into the mountains, and seeketh that which is gone astray? 13. And if so be that he find it, verily I say unto you, he rejoiceth more of that sheep, than of the ninety and nine which went not astray. 14. Even so it is not the will of your Father which is in heaven, that one of these little ones should perish."

The design of this parable is to teach the doctrine I am defending. If not, what is its design? This is a full answer to the objection, that no one is recognized as a sheep who has gone astray.

But again, it is said, that although no one else can pluck the sheep out of the Father's hand, yet we can do it ourselves. I grant, that we can, by natural possibility; but this objection is good for nothing, for Christ expressly says, John x. 27: "My sheep hear my voice, and I know them, and they follow me: 28. And I give unto them eternal life; and they shall never perish, neither shall any pluck them out of my hand. 29. My Father, which gave them me, is greater than all; and none is able to pluck them out of my Father's hand."

Not only is no one able to pluck them out of his Father's hand, but Christ gives unto them eternal life, and they shall never perish. This implies, that while they might or are able to apostatize and be lost, yet, as a matter of fact, they never will. What could be made out of all he says of himself as a shepherd in this passage, if, after all, he loses some of his sheep? Let any one ponder the whole chapter, and see.

(6.) Another argument, in support of the doctrine under consideration, I deduce from the fact, that Paul, an inspired apostle, believed it.

Phil. i. 1: "Paul and Timotheus, the servants of Jesus Christ, to all the saints in Christ Jesus which are at Philippi, with the bishops and deacons; 2. Grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ. 3. I thank my God upon every remembrance of you, 4. (Always in every prayer of mine for you all making request with joy,) 5. For your fellowship in the gospel, from the first day until now. 6. Being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ."

Here the apostle represents himself as giving thanks for all the saints at Philippi, upon the ground of his confidence that he who had begun a good work in them would perform, or perfect it, until the day of Christ. His confidence did not rest in them, but in the faithfulness of Christ. He did not express a confidence, that they would of themselves persevere, but that he who had begun a good work in them, would carry it on: that is, that he would so work in them as to keep them, and as to secure their perseverance to the end. This he expected with respect to all the saints at Philippi. But if he believed this of all the saints at that place, it is plainly and fairly inferable that he believed it, simply because he expected this, as to all true saints. He does not intimate, that he expected this because of any peculiarity in their case,--that is, not because they were better than other saints, or that God would do more for them than for others. He seems plainly to have expressed this confidence, upon the ground of his expectation, that he who begins a good work in any saint, will carry it on and perfect it until the day of Christ. Should it be said, that Paul intended merely to express the conviction or opinion of a good man, that the Philippian saints would be saved, but that he did not intend to utter this as the voice of inspiration; I reply, that Paul plainly expresses a confidence that they would all be saved, and that God would perfect the work which he had begun. Now, how came he by this confidence? He was an inspired man. If inspiration had taught him that real saints do fall away and are lost, how could he consistently express so thorough a persuasion, that all the saints at Philippi would be saved? If Paul believed in the perseverance of the saints, it must be true, or he was deceived in respect to this important doctrine. But is it not safe to trust Paul's opinion of this doctrine? If any one is disposed to contend, that we cannot with strict justice infer that Paul believed the same in respect to God's perfecting the work in all saints, that he believed in respect to the Philippians, I will not contend with him with respect to this. It is, however, clear, that Paul no where in this epistle, nor elsewhere, intimates that he had higher expectations in regard to the salvation of the Philippians, than he had in respect to the salvation of all true saints. In writing to the churches, the apostles appear to have regarded and spoken of all true saints as the elect-children of God. They seem to represent the salvation of all such persons as certain, but always keeping in mind and holding forth, either expressly or by way of implication, the nature of this certainty, that it was conditioned upon the right and persevering use of their own agency. They consequently constantly endeavour to guard the churches against delusion, in regard to their being real saints, and admonish them to prove themselves in this respect, and also warn them against the supposition, that they can be saved, without actual perseverance in faith and obedience to the end of life.

(7.) The apostles seemed to have regarded the conversion of sinners as an evidence that God designed to save them, or that they were of the elect:--

Acts ii. 47: "Praising God, and having favour with all the people. And the Lord added to the church daily such as should be saved."

Acts xiii. 48. "And when the Gentiles heard this, they were glad and glorified the word of the Lord; and as many as were ordained to eternal life, believed."

In these passages as elsewhere, the conversion of sinners is spoken of as settling the question of their salvation. But if true saints do fall from grace and perish, why should the inspired writers so often express themselves, as if they regarded the regeneration of a person as an indication that he is one of the elect, and as securing his salvation?

So common is it for Christ and the apostles to speak of regeneration as settling the question of the salvation of those who are regenerated, that great multitudes have overlooked the fact, that there was any other condition of salvation insisted on in the Bible. When the jailor demanded of Paul and Silas what he should do to be saved, Paul replied to him "Believe in the Lord Jesus Christ, and thou shalt be saved, and thy house."

Here, as is common in the Bible, faith is spoken of as if it were the sole condition of salvation. Repentance, faith, regeneration, &c., are often, as every student of the Bible knows, spoken of as if they were the only conditions of salvation. Now, it seems to me, that this could not, and ought not to be, if there is not a certain connexion of some sort between real conversion and eternal salvation. It is true, the necessity of perseverance to the end is often mentioned and insisted upon in the Bible as a condition of salvation, just as might be expected when we consider the nature of the certainty in question. If there is not, however, a certain connexion between true regeneration, or faith, or repentance and salvation, it seems to me incredible, that we should so often find faith, and repentance, and conversion spoken of as if they secured salvation.

Those who believe are represented as already having eternal life, as not coming into condemnation, but as having passed from death unto life. The following passages are specimens of the manner in which the scriptures speak upon this subject.

John i. 12. "But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name; 13. Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God."

John iii. 36. "He that believeth on the Son hath everlasting life, and he that believeth not the Son shall not see life; but the wrath of God abideth on him. 16. For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. 18. He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God."

John iv. 14: "But whosoever drinketh of the water that I shall give him, shall never thirst: but the water that I shall give him shall be in him a well of water springing up into everlasting life."

John v. 24. "Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life."

John vi. 37. "All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out. 40. And this is the will of him that sent me, That every one which seeth the Son, and believeth on him, may have everlasting life: and I will raise him up at the last day. 45. It is written in the prophets, And they shall be all taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto me. 47. Verily, verily, I say unto you, He that believeth on me hath everlasting life."

Acts ii. 38. "Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ, for the remission of sins; and ye shall receive the gift of the Holy Ghost."

Acts xiii. 48. "And when the Gentiles heard this, they were glad, and glorified the word of the Lord: and as many as were ordained to eternal life, believed."

Acts xvi. 31. "And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house."

Mark xvi. 15: "And he said unto them, Go ye into all the world, and preach the gospel to every creature. 16. He that believeth and is baptized shall be saved; but he that believeth not shall be damned."

Now it seems to me, that this numerous class of passages strongly imply that there is a certain connexion of some sort between coming to Christ, receiving Christ, &c., and eternal life. Observe, I do not contend that perseverance in faith and obedience is not also a condition of salvation, but on the contrary, that it actually is. Nor do I contend that such like representations as the above, settle the question that all who at any time repent, believe, or come to Christ, will be saved. The thing which I here intend is, that this class of texts is just what we might expect, if the fact of regeneration were certainly connected with salvation, and just what it seems they ought not to be, in case this were not true.

To this it is objected, that many who attended on Christ's ministry are represented from time to time as believing, of whom it is almost immediately said, that they turned back and walked no more with him. I answer, that the Bible manifestly recognizes different kinds of faith, such as an intellectual faith, a faith of miracles, and the faith of the heart. The following are specimens of the Bible treatment of this subject:

Acts viii. 13: "Then Simon himself believed also: and when he was baptized, he continued with Philip, and wondered, beholding the miracles and signs which were done. 21. Thou hast neither part nor lot in this matter: for thy heart is not right in the sight of God. 37. And Philip said, If thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God."

James ii. 19. "Thou believest that there is one God; thou doest well: the devils also believe and tremble."

These and many other passages manifestly speak of an intellectual faith, or of a simple conviction of the truth.

Matt. vii. 22, 23; 1 Cor. xiii. 1, 2, are specimens of the manner in which the faith of miracles is represented.

See Rom. x. 9, 10, 11; Acts viii. 37; Gal. v. 6. These and such like passages speak of evangelical faith, or the faith of the heart. When the multitude are spoken of as believing under Christ's instruction, or in view of his miracles, and then as going back and walking no more with him, we are doubtless to understand those passages as teaching simply, that they were at the time convinced of his Messiahship, and that they intellectually believed that he was what he professed to be. But their history seems to forbid the conclusion that they were truly regenerated, or that they had the true faith of the gospel.

Again: John speaks of those who openly apostasized as if they had not been true Christians: 1 John ii. 19: "They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us: but they went out, that they might be made manifest that they were not all of us." Observe the force of the expressions, "They went out from us, but they were not of us;" that is, were not truly Christians. Why does he say so? He assigns the reason for this assertion: "for if they had been of us, they would have continued with us, but they went out from us that they might be made manifest that they were not all of us." That is, a part of the professed disciples went out from the rest and returned to the world, that it might be made manifest who were and who were not Christians. I do not say, however, that this is indubitably taught in this passage; but it cannot be denied, that this is its most natural construction.

(8.) The inhabitants of heaven seem to believe that there is a certain connexion between repentance and salvation.

Luke xv. 7: "I say unto you, that likewise joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons which need no repentance."

Now surely this joy is premature, unless they expect the penitent to be saved. If, after all, there is an uncertainty about the result, in their estimation, and if it may be, or there is a probability, that the penitent will fall, and suffer a vastly more aggravated damnation than if he had never been enlightened, one would think that they would at least suspend their triumph until the result was known. To be sure they might rejoice, if the sinner broke off temporarily from his sin, and rejoice at the bare prospect of his salvation; but to me this passage reads just as it might be expected to read, if they regarded repentance as certainly connected with ultimate salvation.

Again: there are several parables that seem to take the perseverance of the saints for granted, or to assume its truth. The one immediately preceding the verse upon which I have just remarked is one of them.

Luke xv. 3: "And he spake this parable unto them, saying: 4. What man of you, having a hundred sheep, if he lose one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until he find it? 5. And when he hath found it, he layeth it on his shoulders, rejoicing. 6. And when he cometh home, he calleth together his friends and neighbours, saying unto them, Rejoice with me; for I have found my sheep which was lost. 7. I say unto you, that likewise joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons which need no repentance."

Now, why this joy at the return of a strayed or lost sheep, if there is no certainty, or scarcely any probability, that he will not stray again, and be finally lost with an aggravated destruction? Immediately following this is another parable of the same import.

Luke xv. 8: "Either what woman, having ten pieces of silver, if she lose one piece, doth not light a candle, and sweep the house, and seek diligently till she find it? 9. And when she hath found it, she calleth her friends and her neighbours together, saying, Rejoice with me; for I have found that which was lost. 10. Likewise, I say unto you, There is joy in the presence of the angels of God over one sinner that repenteth."

Here again it may be asked, why this great joy at finding the sinner, unless his conversion is to result in his salvation?

I do not quote these passages as proving the doctrine in question, but only as specimens of the class of passages that seem to assume the truth of the doctrine, and as being just what might be expected, if the doctrine is true, and just what might not be expected if the doctrine is not true.

To this it may be, and has been replied, that there are many passages that are just what we could not expect, if the perseverance of the saints were true. The following are relied upon as examples of this class:--

Heb. vi. 1: "Therefore, leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works, and of faith toward God; 2. Of the doctrine of baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgment. 3. And this will we do if God permit. 4. For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost; 5. And have tasted of the good word of God, and the powers of the world to come; 6. If they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the son of God afresh, and put him to an open shame."

Ez. xviii. 24: "But when the righteous turneth away from his righteousness, and committeth iniquity, and doeth according to all the abominations that the wicked man doeth, shall he live? All his righteousness that he hath done shall not be mentioned; in his trespass that he hath trespassed, and in his sin that he hath sinned, in them shall he die."

Ezek. xxxiii. 13: "When I shall say to the righteous, that he shall surely live; if he trust to his own righteousness and commit iniquity, all his righteousness shall not be remembered; but for his iniquity that he hath committed, he shall die for it."

Matt. x. 22: "And ye shall be hated of all men for my name's sake; but he that endureth to the end shall be saved."

John xv. 6: "If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned."

1 Cor. x. 12: "Wherefore let him that thinketh he standeth take heed lest he fall."

Heb. iii. 6: "But Christ as a Son over his own house; whose house we are, if we hold fast the confidence and the rejoicing of the hope firm unto the end. 12. Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. 13. But exhort one another daily, while it is called To-day; lest any of you be hardened through the deceitfulness of sin. 14. For we are made partakers of Christ, if we hold the beginning of our confidence steadfast unto the end."

Heb. iv. 1: "Let us therefore fear, lest a promise being left us of entering into his rest, any of you should seem to come short of it. 11. Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief."

2 Peter i. 10: "Wherefore the rather, brethren, give diligence to make your calling and election sure: for if we do these things, ye shall never fall."

In reply to this objection I remark, that instead of these passages being otherwise than might be expected if the doctrine in question were true, and therefore implying that the doctrine is not true, they are precisely what might be expected, if the doctrine as I have stated it, were true. If the certainty be but a moral certainty, even when the fact of conversion is settled beyond all doubt, or possibility of mistake, if the final salvation of the truly regenerate be as really conditioned upon perseverance as if there was no certainty about it; and if, moreover, the fact of conversion is seldom settled in this life beyond the possibility of mistake, then these passages, instead of implying any real uncertainty in regard to the final salvation of the saints, are just as and what might be expected, because they are just what is needed, upon the supposition, that the doctrine in question is true. They do not affirm that any true saints are, or will be, lost. They do imply the natural possibility, and, humanly speaking, the danger of such an event. They further imply, that without watchfulness and perseverance salvation is impossible. They also imply, that caution, warning, and threatening, are needed. They also imply, that some men, to say the least, are not certain of their own salvation, and that they do not certainly know that they are saints, beyond all possibility of mistake.

Now, these things that are fairly implied in this class of passages are really true: hence these passages just meet the necessities of the church, and are therefore just what might be expected when all the facts in the case are considered. I do not intend that this class of passages imply the truth of the doctrine under consideration, but that they are consistent with it, and might be expected, if the doctrine, as I have stated it, be true.

(9.) Regeneration is represented as securing perseverance in obedience:--

First, In those passages that make it the condition of salvation.

Secondly, In those passages that expressly affirm, that the truly regenerated do not, and cannot, live in sin.

1 John iii. 9: "Whoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God."

1 John iv. 7: "Beloved, let us love one another: for love is of God; and every one that loveth is born of God, and knoweth God."

1 John v. 1: "Whoever believeth that Jesus is the Christ is born of God: and every one that loveth him that begat, loveth him that is begotten of him. 4. For whatsoever is born of God overcometh the world: and this is the victory that overcometh the world, even our faith. 18. We know that whosoever is born of God sinneth not: but he that is begotten of God keepeth himself, and that wicked one toucheth him not."

These and similar passages expressly teach the persevering nature of true religion, through the indwelling of the Holy Spirit: in other words, they teach that the truly regenerate do not sin, in the sense at least of living in anything like habitual sin. They teach, that with all truly regenerate souls, holiness is at least the rule, and sin only the exception; that instead of its being true, that regenerate souls live a great majority of their days subsequent to regeneration in sin, it is true that they so seldom sin, that in strong language it may be said in truth, they do not sin. This language so strongly and expressly teaches that perseverance is an unfailing attribute of Christian character, that but for the fact that other passages constrain us to understand these passages as strong language used in a qualified sense, we should naturally understand them as affirming that no truly regenerate soul does at any time sin. But since it is a sound rule of interpreting the language of an author, that he is, if possible, to be made consistent with himself; and since John, in other passages in this same epistle and elsewhere, represents that Christians, or truly regenerate persons, do sometimes sin; and since this is frequently taught in the Bible, we must understand these passages just quoted as only affirming a general and not a universal truth; that is, that truly regenerate persons do not sin anything like habitually, but that holiness is the rule with them, and sin only the exception. Certainly these passages cannot be reasonably understood as affirming and meaning less than this. I know that it has been said, that being born of God is used by John in these cases in a higher sense, and as meaning more than simple conversion or regeneration, as representing a higher state than can be predicated of all true Christians. But observe, he especially affirms that all who truly believe are born of God.

1 John v. 1: "Whosoever believeth that Jesus is the Christ is born of God; and every one that loveth him that begat, loveth him also that is begotten of him."

Again: Christ speaks as if he regarded those only as having truly believed who persevere in obedience. John viii. 31: "Then said Jesus to those Jews which believed on him, if ye continue in my word, then are ye my disciples indeed." The parable of the sower appears to have been designed expressly to teach the persevering nature of true religion.

Luke viii. 5: "A sower went out to sow his seed: and as he sowed, some fell by the way side, and it was trodden down, and the fowls of the air devoured it. 6. And some fell upon a rock; and as soon as it was sprung up, it withered away, because it lacked moisture. 7. And some fell among thorns; and the thorns sprang up with it, and choked it. 8. And other fell on good ground, and sprang up, and bear fruit a hundred fold. And when he had said these things, he cried, He that hath ears to hear, let him hear. 11. Now the parable is this: The seed is the word of God. 12. Those by the way side are they that hear; then cometh the devil, and taketh away the word out of their hearts, lest they should believe and be saved. 13. They on the rock are they, which, when they hear, receive the word with joy; and these have no root, which for a while believe, and in time of temptation fall away. 14. And that which fell among thorns are they, which when they have heard, go forth, and are choked with cares, and riches, and pleasures of this life, and bring no fruit to perfection. 15. But that on the good ground are they, which, in an honest and good heart, having heard the word, keep it, and bring forth fruit with patience."

If this parable was not designed to distinguish true religion from its counterfeits, and to illustrate the persevering nature of true religion, I do not know, and cannot conceive, what was its design. I need not enlarge upon it. Let any one read and consider the parable for himself.

Again: the parable of the leaven seems designed also to teach the progressive and persevering nature of true religion.

Matt. xiii. 33: "Another parable spake he unto them: the kingdom of heaven is like unto leaven, which a woman took and hid in three measures of meal, till the whole was leavened."

This parable I understand to represent or teach the aggressive nature of true faith and piety, as it exhibits itself both in the hearts and lives of individual Christians, and also as it progresses and extends itself in the world. It is in its nature persevering and aggressive, and when it once truly exists, it will through grace triumph. When I speak of the persevering nature of true religion, I do not mean, that religion as it exists in the hearts of the saints in this life would of itself, if unsupported by the grace and indwelling Spirit of God, prevail and triumph over its enemies; but the thing intended is, that through the faithfulness of God, he that has begun or shall begin a good work in any heart, will perfect it until the day of Jesus Christ. The persevering character of true religion is owing to the indwelling Spirit of God. This leads me to remark,

Again, that repentance is made the condition of receiving the Holy Spirit; and when this Spirit is received, it is with the express promise and pledge that he shall abide in the heart for ever.

John vii. 37: "In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst let him come unto me and drink. He that believeth on me, as the Scripture hath said, out of his belly shall flow rivers of living water. 39. (But this spake he of the Spirit, which they that believe on him should receive; for the Holy Ghost was not yet given; because that Jesus was not yet glorified.")

Here we learn that water represents the Holy Spirit. This is abundantly taught in the Bible. Now let us hear what Christ said to the woman of Samaria.

John iv. 13: "Jesus answered and said unto her, Whosoever drinketh of this water shall thirst again. 14. But whosoever drinketh of the water that I shall give him, shall never thirst: but the water that I shall give him shall be in him a well of water springing up into everlasting life."

The prominent truth taught in this text is, that whosoever shall drink of this water shall never thirst. In this particular respect the Saviour contrasts it with the water of Jacob's well, and says, 13, 14: "Jesus answered and said unto her, Whosoever drinketh of this water shall thirst again: But whosoever drinketh of the water that I shall give him, shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life." This Christ plainly states as a fact.

That is, he shall never perish for lack of this Spirit or water, but it shall abide in him, and spring up into eternal life. The Spirit shall remain in him, and secure him against falling and perishing. The fact that the Spirit shall abide with and in all who ever receive him, and shall prevail to secure their salvation, seems to be plainly taught in this passage.

Again, Rom. viii. 9: "But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his. 10. And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness. 11. But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you."

Here it is expressly declared, that none are Christians who have not the Holy Spirit, or Spirit of Christ, and that they who are Christ's do not walk after the flesh, but after the Spirit; that they who are Christ's have crucified, that is killed, the lusts of the flesh. This is the real character of all true saints. Such like passages, observe, are designed to distinguish true religion from its counterfeits, and to teach that perseverance in true obedience is a characteristic of all real saints.

The Bible everywhere represents professors who do not persevere and abide steadfast, as hypocrites, or as self-deceived. Job says:

Job xxvii. 8: "For what is the hope of the hypocrite, though he hath gained, when God taketh away his soul? 9. Will God hear his cry when trouble cometh upon him? 10. Will he delight himself in the Almighty? will he always call upon God?"

Here he represents the failing to "always call upon God" as a demonstration of hypocrisy. Christ expressly represents perseverance as the characteristic of true believers. "My sheep hear my voice and follow me." This must relate at least to habitual character.

(10.) Christ represents it as impossible to deceive the elect. Matt. xxiv. 24: We have seen that the elect unto salvation includes all true Christians; that is, that all Christians are the elect children of God. They have come to Christ. Observe, the Saviour himself teaches, as we have seen:

(i.) That no one can come to, or believe in him, unless the Father draw him.

(ii.) That the Father draws those, and only those to Christ, whom he has given to him.

(iii.) That all whom the Father has given to him shall come to him, and of those that come to him he will lose none, but will raise them up at the last day.

John vi. 44: "No man can come to me except the Father which hath sent me, draw him; and I will raise him up at the last day. 45. It is written in the prophets, And they shall be all taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto me. 37. All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out. 38. For I came down from heaven not to do mine own will, but the will of him that sent me. 39. And this is the father's will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day. 40. And this is the will of him that sent me, that every one which seeth the Son and believeth on him may have everlasting life; and I will raise him up at the last day."

False theories are represented as permitted to test the piety of true and false professors. 1 Cor. xi. 19: "For there must be also heresies among you, that they which are approved may be made manifest among you." Those that are of the elect, or are true children of God, will not follow heresies. Christ says, John x. 4, 6: "And when he putteth forth his own sheep, he goeth before them, and the sheep will follow him; for they know his voice. 9. And a stranger will they not follow, but will flee from him: for they know not the voice of strangers. 27. My sheep hear my voice, and I know them, and they follow me. 28. And I give unto them eternal life; and they shall never perish, neither shall any pluck them out of my hand."

But those who are not true believers will not, and do not hear and know his voice, and follow him. John x. 26: "But ye believe not, because ye are not of my sheep, as I said unto you."

(11.) The eighth chapter of Romans seems to settle the question, or rather is, of itself a clear proof of the doctrine we are examining. We need to read and ponder prayerfully the whole chapter, to apprehend distinctly the scope of the apostle's teaching upon this subject. He had in the seventh chapter been dwelling upon and portraying a legal experience. He begins this eighth chapter by asserting, Rom. viii. 1: "There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. 2. For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death. 3. For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh; 4. That the righteousness of the law might be fulfilled in us, who walk not after the flesh but after the Spirit. 5. For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit, the things of the Spirit. 6. For to be carnally minded is death; but to be spiritually minded is life and peace. 7. Because the carnal mind is enmity against God; for it is not subject to the law of God, neither indeed can be. 8. So then they that are in the flesh cannot please God. 9. But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now, if any man have not the Spirit of Christ, he is none of his. 10. And if Christ be in you, the body is dead because of sin; but the Spirit is life, because of righteousness. 11. But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you. 12. Therefore, brethren, we are debtors, not to the flesh, to live after the flesh. 13. For if ye live after the flesh, ye shall die; but if ye through the Spirit do mortify the deeds of the body, ye shall live. 14. For as many as are led by the Spirit of God, they are the sons of God. 15. For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father. 16. The Spirit itself beareth witness with our spirit, that we are the children of God: 17. And if children, then heirs; heirs of God and joint heirs with Jesus Christ: if so be that we suffer with him, that we may be also glorified together. 18. For I reckon, that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us."

Here he describes the character of true believers as distinguished from mere legalists, of whom he had been speaking. True believers, he here asserts, are justified; they are in Christ Jesus; they walk not after the flesh, but after the Spirit; the righteousness of the law is fulfilled in them, that is, the law is written in their hearts; they have the Spirit of Christ, the Spirit of adoption; the Spirit witnesses with their spirit that they are the adopted children of God; "If children, then heirs, heirs of God and joint heirs with Christ;" the sufferings of this present time are not worthy to be compared to the glory that shall be revealed in them. Verse 24, he says: "For we are saved by hope; but hope that is seen, is not hope; for what a man seeth, why doth he yet hope for?"

He then proceeds to notice the ground of this hope. The first particular he notices is, that the Spirit which he had just said, dwells in all true believers; and of which, as we have seen Christ says, that when he is once given, the soul that has received him shall never thirst, but that he shall be in him like a well of water springing up into everlasting life. Paul says of this Spirit, verses 26 and 27, "Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought; but the Spirit itself maketh intercession for us with groanings which cannot be uttered. And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God." This, observe, he affirms to be true of all who are Christ's, or who are true believers. Of this Spirit he affirms the following things: (1.) That all Christians possess this Spirit. (2.) That this Spirit bears witness with the spirits of Christians that they are the children of God. Verse 16, "The Spirit itself beareth witness with our spirit, that we are the children of God." (3.) That he makes intercession for the saints according to the will of God; that is, that he prays in them or excites them to pray, and to pray aright, for those things which it is the will of God to grant to them. He then in the 28th verse says, "And we know that all things work together for good to them that love God, to them who are the called according to his purpose." Here he represents those who love God, and those who are the called according to his purpose, as the same persons; and affirms, that we know that all things shall work together for their good. This he notices as a second ground of hope. He next proceeds to state, how we know that all things work together for the good of those that love God; or, which he regards as the same thing, to those who are the elect, called according to the election or purpose of God. He says, verse 29, "For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the first-born among many brethren:" that is, we know it, because they are predestinated to be conformed to the image of his Son. Not if they will be, but to be, and therefore, all things must directly or indirectly contribute to this result. He then says, "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." That is, furthermore, we know this, and have good ground of hope from the fact, that whom he did predestinate to be conformed to the image of his Son, them, that is the same persons, he also called; and whom, that is, the same persons whom he had predestinated to be conformed to the image of his Son, and had called, them he also justified; and whom he predestinated, and called, and justified, them, that is, the same persons, he also glorified.

Here then, he concludes, is a firm foundation for the hope of which he had spoken, the grounds of which he had been pointing out. He accordingly proceeds to say in a spirit of triumph:--

Rom. viii. 31: "What shall we then say to these things? If God be for us, who can be against us? 32. He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things? 33. Who shall lay anything to the charge of God's elect? It is God that justifieth. 34. Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us."

Here he says, "if God be for us, who can be, against us?" and then proceeds to point out several other considerations that enter into this ground of confidence. All who love God are his elect. God justifies them, and who is he that condemns them? God is for them, and who shall be against them? God freely gave his Son for all of them, how much more shall he freely give them all things? If he did not withhold his Son, surely he would withhold nothing else from them that was necessary to secure their salvation. Furthermore, it was Christ that died, and still more and rather, that had risen again, and maketh intercession for them. If these things are so, we may well inquire:--

Rom. viii. 35: "Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? 36. (As it is written, For thy sake we are killed all the day long; we are accounted as sheep for the slaughter.)"

He then triumphantly affirms, verses 37-39: "Nay, in all these things we are more than conquerors, through him that loved us. For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord."

If Paul in the eighth of Romans does not settle the question, that all true saints will be saved, how could it be settled? Let us in few words sum up the argument, as he here presents it:--

(i.) We are saved already in anticipation, or in hope; and only by hope, for as yet we have not received our crown.

(ii.) The grounds of this hope are, that we are in Christ Jesus, have the spirit of Christ, spirit of adoption. We walk not after the flesh, but after the Spirit. This spirit witnesses that we are children and heirs of God. He makes intercession for us according to the will of God. We also know, that all things work together for good to them who love God, for they are the called according to his purpose. They who are called, that is, effectually called, are called in conformity with their predestination to be conformed to the image of the Son of God. Hence those who are thus predestinated are called, and justified, and glorified. Therefore, no one can lay anything to the charge of God's elect. God justifies, and who shall condemn them? Christ died for them, yea, rather, has risen and makes intercession for them. God withheld not his Son, and of course will withhold from Christians nothing that is essential to secure their salvation. Wherefore he concludes, that nothing shall be able to separate us from the love of God.

I know that to this it has been replied, that although nothing else can separate us from the love of God, yet we may separate ourselves from his love.

To this I answer, true; we may, or can do so; but the question is, shall we, or will any of the elected and called do so? No, indeed; for this is the thing which the apostle intended to affirm, namely, the certainty of the salvation of all true saints. The apostle manifestly in this passage assumes, or affirms, that all who ever truly loved God are elect, or are chosen to be conformed to the image of his Son; and are called, and sanctified, and justified, in conformity with such predestination.

If this is not his meaning, what is? If this is not his meaning, what ground of hope do we, after all, find in what he says?

The apostle seems to have had the same thought in his mind in writing to the Hebrews.

Heb. vi. 17: "Wherein God, willing more abundantly to show unto the heirs of promise the immutability of his counsel, confirmed it by an oath; 18. That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us; 19. Which hope we have as an anchor of the soul, both sure and steadfast, and which entereth into that within the veil; 20. Whither the forerunner is for us entered, even Jesus, made a high-priest for ever, after the order of Melchisedec."

There are a great many other passages of scripture, of the same import as those I have quoted in support of this doctrine, as every one knows who has taken the trouble to examine for himself.

But I have pursued this investigation far enough. If what has been said fails to satisfy any mind, it is presumed that nothing which might be added would produce conviction. I will therefore, after replying to some further objections, conclude the discussion of this subject.

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Introduction ---New Window

LECTURES 1-7 of page 1 ---New Window

LECTURES 8-16 of page 2 ---New Window

LECTURES 17-30 of page 3 ---New Window

LECTURES 31-38 of page 4 ---New Window

LECTURES 39-47 of page 5 ---New Window

LECTURES 48-57 of page 6 ---New Window

LECTURES 58-67 of page 7 ---New Window

LECTURES 68-74 of page 8 ---New Window

LECTURES 75-80 of page 9 (this page)

LECTURES 81-83 of page 10 ---New Window

APPENDIX on page 11 ---New Window




RELATED STUDY AIDS:



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Section Sub-Index for Finney: Voices of Philadelphia

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