This leads us to consider the properties of these decrees of God, as mentioned in the former of the answers we are now considering; in which it is said, they are wise, free, and holy. This is very evident, from the wisdom, sovereignty, and holiness, which appear in the execution of them; for whatever perfections are demonstrated in the dispensations of providence, or grace, these God designed to glorify in his eternal purpose; therefore if his works, in time, are wise, free, sovereign, and holy, his decree, with respect thereunto, which is fulfilled thereby, must be said to be so likewise. These things we shall have occasion to speak more particularly to, under a following head, when we consider the properties of election, and particularly that it is wise, sovereign, and holy; I shall therefore, at present, only add, that whatever perfections belong to the nature of God, they are demonstrated by his works, since he cannot act unbecoming himself; for that would give occasion to the world to deny him to be infinitely perfect, that is, to be God. If we pass a judgment on creatures by what they do, and so determine him to be a wise man, who acts wisely, or a holy man, who acts holily, or a free and sovereign agent, who acts without constraint, certainly the same must be said of the divine Majesty; and consequently, since whatever he does has the marks of infinite wisdom, holiness, and sovereignty, impressed upon it, it is evident that these properties, or perfections, belong to all his purposes. If all his works are performed in wisdom, as the Psalmist observes, Psal. civ. 24. then we have reason to admire that wisdom which appears, from hence, to be contained in all his purposes relating thereunto, as the apostle doth, Rom. xi. 33. O the depth of the riches, both of the wisdom and knowledge of God! How unsearchable are his judgments, and his ways past finding out! If he be righteous in all his ways, and holy in all his works, Psal. cxlv. 17. and therein demonstrates a divine sovereignty, as acting without any obligation, or constraint laid upon him to bestow the favours he confers on mankind; then we must certainly conclude, that his eternal purpose which is executed hereby, is free and sovereign. This leads us to consider,
III. That intelligent creatures, such as angels and men, with respect to their present or future state, are the objects of God’s eternal decree, or purpose, which is generally called predestination. And this, as it relates to the happiness of some, or misery of others, is distinguished into election or reprobation, which is a very awful subject, and ought never to be thought of, or mentioned, but with the utmost caution and reverence, lest we speak those things that are not right concerning God, and thereby dishonour him, or give just occasion to any to deny or reproach this doctrine, as though it were not founded on scripture.
Hitherto we have considered the purpose of God, as including in it all things future, as the objects thereof; and now we are to speak of it in particular, as it relates to angels and men. When we confine the objects of God’s purpose to those things that come to pass, which have no dependence on the free-will of angels or men, we do not meet with much opposition from those, who are in other respects, in the contrary scheme of doctrine; for most of them, who are masters of their own argument, and consider what may be allowed without weakening their cause, do not deny that God fore-ordained whatever comes to pass, nor that he did this from all eternity, if we except what respects the actions of free agents. Thus they will grant that God, from all eternity, determined to create the world, and then to govern it, and to give laws to men, as the rule of government, and a free-will, or power to yield obedience thereunto: but when we consider men’s free actions, as the objects of a divine decree, and the final state of men, as being determined by it, here we are like to meet with the greatest opposition, and therefore must endeavour to maintain our ground in the following part of this argument.
The decree of God, respecting intelligent creatures, is to be considered as containing in it two branches, namely, election and reprobation: the former of which is contained in those words, that God, out of his mere love, for the praise of his glorious grace, hath elected some to glory in Christ, and also to the means thereof; and as for reprobation, that is described in the following words; that according to his sovereign power, and the unsearchable counsel of his own will, he hath passed by, and fore-ordained the rest to dishonour and wrath, to be, for their sin, inflicted, to the praise of the glory of his justice. Both these are to be considered; and,
First, What respects the doctrine of election. To elect, or choose, according to the common use, or acceptation of the word, signifies the taking a small number out of a greater, or a part out of the whole; and this is applied, either to things or persons.
(1.) To things. As when a person has a great many things to choose out of, he sets aside some of them for his own use, and rejects the others, as refuse, that he will have nothing to do with.
(2.) To persons. As when a king chooses, out of his subjects, some whom he will advance to great honours; or when a master chooses, out of a number of servants offered to him, one, or more, whom he will employ in his service; this from the nature of the thing, implies, that all are not chosen, but only a part, in which there is a discrimination, or a difference put between one and another.
But we are more particularly to consider the meaning of the word election, as we find it in scripture, wherein it is used in several senses.
To elect or choose, according to the acceptation of the word, does not connote the particular thing that a person is chosen to, but that is to be understood by what is farther added to determine the sense thereof; as sometimes we read of persons being chosen to partake of some privileges, short of salvation; at other times, of their being chosen to salvation; sometimes it is to be understood as signifying their being chosen to things of a lower nature, at other times their being chosen to perform those duties, and exercise those graces that accompany salvation; and we may, very easily, understand the sense of it by the context.
Again, it is sometimes taken for the execution of God’s purpose, or for his actual providence, making choice of persons to fulfil his pleasure, in their various capacities; at other times, as we are here to understand it, for his fixing his love upon his people, and purposing to bring them to glory, making choice of some out of the rest of mankind, as the monuments of his discriminating grace; we have instances of all these senses of the word in scripture; and,