But depravity and wickedness are wrong, and criminal, apart from all consideration of their source—they are so in themselves.
They cannot therefore be from God, but must have some other source. The creature which vitiates another, is viewed as culpable, though it only tempts to wickedness, which is all a creature can do to vitiate another, and leaves the tempted ability to retain integrity; what must then be our views of a being whom we conceive to produce the same effect by an exertion of Almighty power?—"God cannot be tempted with evil, neither tempteth he any man," Is it then supposeable that he can produce it by direct efficiency?
But suppose him to produce it, Suppose it to derive immediately from him. Is its nature altered? Is it less criminal or odious?
God forbid that we should make the supposition! It is a compound of absurdity and blasphemy! As well may we suppose the sun to diffuse darkness! They "trusted in lying words, who said of old, We are delivered to do abominations." We fear the Lord; "and will ascribe righteousness to our Maker."
But doth not God choose some to eternal life, and to this end bring them into his kingdom, and leave others to perish in their sins?
God chooseth those who hear his voice, and cherish the divine influences, and leaves those who refuse his grace and grieve his spirit. "Behold, I stand at the door and knock; if any man hear my voice, and open the door, I will come in to him, and sup with him, and he with me. Every one that asketh receiveth; hath that seeketh, findeth; and to him that knocked it is opened," Asking is antecedent to receiving; seeking, to finding; and knocking is the work of those yet without. When trembling, astonished Saul, of Tarsus enquired, "Lord, what wilt thou have me to do?" he was directed by one sent of Christ—"The Lord said to Annanias, Arise—go—enquire—for one called Saul of Tarsus: For, behold, he prayeth."
It is further asked, Whether God doth not act as a sovereign, in his choice of those whom he sanctifies and saves?
God acts as a wise and impartial sovereign. God is not a sovereign in the sense in which most earthly monarchs are so. Whim, caprice, passion, prejudice often influence their preferences of some to others. Not so the divine sovereign. There are reasons for all his discriminations. They may be veiled at present from our view; but will one day appear—"The day will declare them," and justify God in them. [16]
But the elect, it is said, "are chosen from the foundations of the world; before they have done either good or evil."
Election is indeed, "according to foreknowledge." "Whom God did foreknow, he also did predestinate to be conformed to the image of his Son."