2. As to the scripture’s speaking concerning the uncertainty of future events, in those places mentioned in the objection, these, and all others of the like nature, in which such a mode of speaking is used, may be explained, by distinguishing between what might reasonably have been expected to be the event of things, supposing men had not been given up to the blindness of their mind, and hearts, to act below the dictates of reason, without consulting their own safety and happiness, or expressing their gratitude to God; and what would be the real event of things, which God was not pleased to reveal, and therefore was unknown to them. Thus, when the prophets Jeremiah and Ezekiel represented the repentance and reformation of Israel as an uncertain event, as well as their forgiveness, and deliverance from the captivity, connected with it, in such dubious terms, It may be they will consider and return, every man from his evil way; it implies, that this was what might have been reasonably expected by men, though it was no matter of uncertainty to the heart-searching God, who knoweth the end from the beginning, and perfectly foresees what will be the event of things, which, in various respects, are under the direction of his providence. Though it could hardly be thought, by men, that such an admonition should be treated with such contempt, yet God knew how they would behave themselves; there was no peradventure with respect to his judgment thereof; he knew that they would not repent, otherwise he would have inclined their wills, and effectually have persuaded them to exercise this grace, and thereby have prevented his expectation, or determination, from being disappointed, or frustrated.
If it be objected, that, according to this sense of the text, the prophet’s message to the people would have been to no purpose, and his ministry, among them, exercised in vain; or that it was contrary to the wisdom and goodness of God to make this overture to them, when he knew it would not be complied with.
To this it may be replied, that the great God is not bound to decline the asserting his right to man’s obedience, or requiring that which is a just debt to him, though he knew that they would not comply with his demand thereof; and, indeed, this objection cannot be maintained, without supposing, that, when the gospel is preached to man, the glory of the divine wisdom and goodness therein cannot be secured, unless we conclude either that God doth not know whether man will embrace it, or no, which is contrary to his omniscience; or that he determines, that all, to whom the gospel is preached, shall embrace it, which is contrary to matter of fact. But there may be a medium between both these, which vindicates the divine perfections, in ordering that the gospel should be preached, and thereby asserting his sovereignty, and unalienable right to their obedience; accordingly, there might be a small remnant among them, in whom God designed that this message should take effect. And will any one say, that because the goodness of God was not herein demonstrated to all, that therefore no glory was brought to that perfection?
And if it be farther said, that supposing there were some who turned from their evil ways, the captivity, which was threatened, was not hereby prevented, and therefore the promise, relating thereunto, did not take place; to this it may be replied; that as God did not give them ground to expect this blessing, unless this repentance should be more universal, than it really was, so he had various ways to testify his regard to those who should receive advantage by this message, for whose sake it was principally intended.
As for that other scripture, in which God advises his people to seek righteousness and meekness, and, as the consequence hereof, says, it may be ye may be hid in the day of the Lord’s fierce anger; the meaning is, that they, who were enabled to exercise these graces, should either have some instances of temporal deliverance vouchsafed to them; or if not, that they should have no reason to complain that the exercise thereof was altogether in vain.
As for that scripture, in which the apostle bids Timothy to exhort those that oppose the gospel, if, peradventure, God would give them repentance to the acknowledging of the truth; the meaning is, that it was uncertain to Timothy whether God would give this grace or no; and therefore he must preach the gospel, whatever were the event thereof: Nevertheless, it was no matter of uncertainty, with respect to God, who must be supposed to know what grace he designs to bestow, and therefore the event of things may be dubious to us, and yet be certain with respect to him.
Object. 4. Another objection, against the doctrine of election and reprobation, is, that it is altogether inconsistent with the preaching of the gospel; for if God has determined the final state of man, so that his purpose cannot be altered, then it is a preposterous thing, not to say illusory, for grace to be offered to the chief of sinners, which must certainly argue, that it is impossible to be attained by them; and, since the overture is universal, we must conclude that God has put all mankind into a salvable state, and consequently not excluded any from salvation by his peremptory and unchangeable decree. To what purpose are the promises of the gospel held forth, to all that sit under the sound thereof, if it be impossible for them to attain the blessings promised therein? Or what regard could men be supposed to have to the promises, if they were not a declaration of God’s purpose? And, on the other hand, the threatnings denounced would be as little regarded, as an expedient to deter men from sinning, if their state were unalterably fixed by God, according to this doctrine of election, as it has been before considered.
Answ. That we may proceed with greater clearness in answering this objection, we shall first shew what we mean by preaching the gospel, which is nothing else but a declaration of God’s revealed will, and our duty pursuant thereunto, which is to be made known, particularly what is contained in the word of God, relating to the salvation of men, and the way which he has ordained in order to their attaining it. Therefore,
1. When this salvation is said to be offered in the gospel, we intend nothing else thereby, but that a declaration is made to sinners, that there are many invaluable privileges which Christ has purchased for, and will, in his own time and way, apply to all those whom God has purposed to save; and, since we cannot describe them by name, and no unregenerate person has ground to conclude that he is of that number, therefore there is a farther declaration to be made, namely, that God has inseparably connected this salvation, which he has chosen them to, with faith and repentance, and the exercise of all other graces, which, as they are God’s gift, and to be prayed for, and expected, in a diligent attendance on all his ordinances; so they are to be considered as the mark and evidences of their being chosen to salvation, without which, it is certainly a vain and presumptuous thing for any one to pretend that he has a right to it, as the object of God’s eternal election.
2. No one, who preaches the gospel, has any warrant from God to tell any individual person that whether he repents and believes, or no, he shall be saved; or, to direct his discourse to him, as one that is chosen thereunto, much less to give the impenitent sinner occasion to conclude, that, though he obstinately, and finally, remain in a state of rebellion against God, notwithstanding he may hope to be saved, because there is a number of mankind chosen to salvation; for this is not to declare God’s revealed will, but that which is directly contrary to it, and therefore not to preach the gospel. Therefore,