The doctrine of election...

Contents

PAGE.

Preface, 4

Introduction,

Preface

The following Discourses were prepared and delivered in the ordinary course of the Author's pulpit labors, and without any reference to publication.

In accordance with a general expression of a wish on the part of his congregation that they should be printed, and by the advice of several of his brethren in the ministry, they are now given to the public, in the earnest hope that they may be generally useful, and may, with the blessing of the Great Head of the church, assist in commending one of the great and glorious doctrines of His word, to the hearty faith and

love of His people.

E. P. BO GERS.

Augusta, June, 1850.

Introduction

On several accounts I am particularly gratified in being: permitted to introduce this little volume. As it respects its author, it may be regarded as a kind of first-fruits of that diligence to approve himself a faithful steward, rightly dividing to every man a portion in due season ; which, as it has already secured for him the confidence and regard of a large and growing congregation, cannot fail to bring forth still more abundantly to the glory of God, to the edification of his people, and to his own recompense and great reward.

This volume is not less gratifying, as a manifest proof of the prosperity of the congregation for whose benefit it is printed and in whose welfare I have ever taken a deep and sincere interest. I rejoice with them in the present happy relations in which they stand to each other, and to a pastor in whom they can so cordially unite ; and my earnest prayer is, that they may long continue to grow up together into a holy temple in the Lord.

The doctrine unfolded and treated of in this book, is truly one of those "hard sayings" — those " Scriptures which men wrest to their own destruction" — or at least to the injury of that peace and joy in believing, which would impart the assurance of faith to their own hearts, and of that love and charity which would fill them with brotherly kindness towards all who call upon the Lord Jesus Christ, both theirs and ours.

It might quiet the resentment with which this doctrine is repelled by its opponents, were they to consider that fundamen-

VI INTRODUCTION.

tal as we regard it to be to the system of the gospel, and as an answer to the inquiry how that system was devised and perfected, that nevertheless there is a broad platform of common Christianity upon which we can meet, where we can walk arm in arm, and where we can labor hand to hand with Christians of every evangelical denomination.

We must carefully distinguish between the relation of fun damental doctrines, first, to the system of revealed truth ; secondly, to the church ; and thirdly, to individual salvation ; sincea truth may be essential in any one of these cases and not in the others. In other words, what is essential to the scheme of salvation and to a full confession of what this scheme is, in its nature, origin, and plan, is very different from what is essential to the being of a church, and to the enjoyment of the benefits of salvation by individual inquirers.

Many things are essential to the conception, design and completion of the scheme of salvation, and consequently to that system of truth which imbodies the origination as well as the actual nature and way of salvation, — which are not essential to a participation of all the benefits of that salvation as a scheme already finished and complete, and offered to our acceptance. It is one thing to ask, " How was this glorious scheme devised and perfected, and what is its comprehensive plan?" and another to ask, " What must I do to be saved ?" The answer to these two questions must be altogether as different as would be the answers to the question, " How came I to exist, and how am I constituted?" and to the question, " How am I to act so as to enjoy and to perpetuate this life?" The one refers to the nature of things, and is purely abstract. The other refers to duty, and is as purely practical. The one relates to the sci~ ence, and the other to the way of salvation. The one describes the origin and the method of salvation, the other tells me how this salvation may be secured by me. The one unfolds the divine philosophy of salvation, and leads us back to its origin in

INTRODUCTION. Vll

'the counsels of eternity and the covenant of grace, while the other puts us in the way and leads us forward to the full and everlasting enjoyment of it in a blessed immortality. To the former, and not to the latter, belong all those " doctrines of high mystery" which are to be " handled with special prudence and care," and about which there ever have been such diversities of opinion among those who must on all hands be acknowledged as humble, honest, and sincere inquirers after the true knowledge of God's word and will.

To the scheme of salvation, and a complete system of divine truth, these doctrines, that is, whatever is plainly revealed or can be properly inferred from the words of inspiration, however high and mysterious, must be considered as essential. Here, however, there is room given for those diversities of opinion to which, in our present state, the nature, capacity, and degree of 'cultivation of the human mind will inevitably lead, even when directed to the study of the Scriptures with prayerful examination and habitual docility. About these truths, therefore, ■there may be an honest, humble, and reverent difference of opinion. These are among the things about which even those who are " perfect" may be " otherwise minded," without bringing into question their Christian character, or interfering with their Christian union and cooperation in those things " in which they are agreed."*

Another reason which may moderate the resentment cherished towards this doctrine is that it is not made by the Presbyterian church a test of piety, and therefore not a pre-requisite to Christian communion and membership. As a truth fundamental to the system of revealed truth and the divine philosophy of the plan of salvation, the doctrine of Election is held forth in the standards of the church, taught in her pulpits, her works and her catechisms, and made necessary to be both

* See discourse by the author on the fundamental doctrines of Christianity and PhiL, A. S. S. U.

Ylll INTRODUCTION.

received and believedby those who assume the office of bishops or elders. But while the effectual call, the saving faith, and the godly sorrow of every true penitent who seeks admission to her membership, are believed to be the fruits of this heavenly tree and the streams from this divine fountain, yet it is not believed that a perfect knowledge and understanding of this high mystery, is essential to the experience of " the power of God unto salvation."

Another observation which may lead to a less prejudiced examination of this doctrine of Election is, that it is not a doctrine peculiar to revelation, but one which is found imbodied in the whole system of divine government. The objections, therefore, and the prejudice against this doctrine, apply equally to every department of the divine workmanship and providence.

A belief in this doctrine is founded in that constitutional principle of our nature, by which we are led intuitively and necessarily to believe that every effect must have a cause fully adequate to its production. For when we consider this whole universe as one system, governed by one mind, regulated by His will, and conspiring to the promotion of His glory, we are irresistibly led to believe that every thing was constituted according to a divine plan, is carried on by divinely appointed laws, and is made to work together for the accomplishment of His purposes.

The very conception of God as omniscient, omnipotent, omnipresent, and equally existing in the past, present and future eternity, implies in it all that is involved in the doctrine of Election, as it regards every part of His wide dominion, and teaches us that every thing which takes place in nature, providence and grace, comes to pass in accordance with the fixed purpose and will of God, which must be eternal. Sovereignty, foreknowledge, predestination, predetermination, and efficient direction and control are necessary parts of God's universal providence over all His works, and over all His intelligent creatures. The farther science advances, the clearer is the proof

INTRODUCTION. IX

that this knowledge and this providence are essential to the very nature of God ; whether therefore, we look to the heavens or the earth, to the elements, the seasons, the productions of our globe, its minerals, its plants, or its animals, we find the same fixed and invariable laws, by which all are governed and directed. We are therefore told that not a sparrow can fall to the ground without our heavenly Father's knowledge, and that the hairs of our head, as well as our days, are all numbered. The same thing is true in the moral government of God, the only difference being this, that in this kingdom, free, moral and accountable beings are the subjects of God's dorninion. His government is adapted to their nature, and works in them to will and to do of His good pleasure. All objections, therefore, to the doctrine of predestination as it regards the kingdom of grace, are overruled and set aside by the existence of the same principles of divine procedure, throughout God's wide and universal dominion, and the only question left for reason and inquiry is, " Is this doctrine taught in the word of God ?" If it is, then any objections against it are inapplicable, since they apply as much to God's nature and providence, as these are manifested in every other department of His works.

One other remark which I would make is, that reprobation is not included in the doctrine of Election. Reprobation is not a counterpart of Election. Election or choice implies it is true that some are not chosen, who are called in Scripture, " the rest." But it is not less true that reprobation in Scripture is never opposed to Election or used in connection with it.

A person in Scripture language may be reprobate and yet elected. " Know ye not," says the apostle, "that Jesus Christ is in you, except ye be reprobates?" 2 Cor. 15:15. There was a time when Christ was not in Paul, and when Paul was mad against Christ. " But," says he, " it pleased God to reveal His son in me." Until then Paul was reprobate, but he never was non-elect, but was on the contrary chosen or elect in

X INTRODUCTION.

Christ before the world was. And so has every child of God been found naturally, and has remained reprobate, " without Christ in the world," until called by His grace, and enabled to make their calling and Election sure.

Again, reprobation in Scripture is always distinguished from Election, by having direct respect to the character and condition of the party so described; whereas, Election is an act of God's sovereignty arising merely from the will of God, without any fitness or merit hi the individuals elected. Sin and unbelief are the characteristics of the reprobate; and continued impenitence, unbelief and sin constitute the only reason why God will punish those who die reprobates. The end of God's decree in this case, is not the condemnation of the creature, but the manifestation of His own glorious justice. And as sin is the effect of man's free will, and condemnation is the effect of justice, so the decree of God is the cause of neither.

Reprobation in Scripture stands opposed, therefore, not to election but to approbation. Hence vile professors are compared to the alloy or dross, frequently mixed with metal, which on trial is found base or deficient in quality. " Reprobate silver shall men call them, because God has rejected them." Jer. 6 : 30. Thus also the apostle means to say that the mere profession of any man in whom Christ is not, is of no value. It will at last be found mere refuse. All such " are nothing and less than nothing." 2 Cor. 13:5,6. Thus also men of corrupt minds are called "reprobates concerning the faith;" that is, persons destitute of a true understanding of the truth. 2 Tim. 3: 8. See also Tit. 1: 16 and Rom. 1:26 — 29.

It is therefore manifest that reprobation in Scripture does not mean that a person is not elected to salvation, and much less that he is absolutely appointed to eternal misery, but that in his present character, principles or conduct, he is regarded with disapprobation by God.

Election therefore, let it be remembered, is neither the cause

INTRODUCTION. XI

nor the occasion of damnation. Election arises out of God's sovereign will, and has exclusive reference to the salvation of a sinner who deserves damnation, and can therefore in no way be predicated upon that sinner's claims to mercy. Damnation on the contrary, arises from the holiness of God's nature, and the equity of His government, and has reference to the guilt of the individual damned. If then it be right in God to punish sin, He must resolve and determine to do so. This however is not Election, nor in any way consequent upon it.

But I must conclude, and would therefore express the hope ? that this volume will be examined with that candor and prayerful consideration, which the importance of the subject demands.

THOMAS SMYTH.

Charleston, S. C, June, 1850.

ON ELECTION.

DISCOURSE I.

STATEMENT AND PROOFS OF THE DOCTRINE.

" God hath from the beginning chosen you to salvation, through sanctification of the Spirit, and belief of the truth."

2 Thessalonians, ii : 13.

From this passage of Scripture I deduce, and my object will be to prove and defend, the Calvinistic doctrine of Election. No article of the christian scheme has received such treatment, alike from friends and foes. Its friends have been afraid to maintain it — its foes have assailed it with denial, vituperation, and ridicule. Yet while there is no truth of more value and interest to men, so there is none more susceptible of abundant proof and confirmation from the word of God. And as Protestant Christians, regarding the Holy Scriptures as the only and the sufficient rule of faith and practice, we turn 2

" to the law and the testimony," and endeavor to ascertain what is the teaching of the Holy Ghost in respect to this much abused, often misrepresented, yet comforting and glorious doctrine.

In order to prepare the way for the intelligent consideration of the doctrine before us, I call your attention to a few plain, scriptural propositions.

I. God is the absolute Sovereign of the Universe.

" The Lord reigneth, let the earth rejoice." (Ps. 97 : 1.) " The Lord is a Great God, and a great King above all gods." (Ps. 95 : 2.) " 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?" (Dan. 4: 35.) " The Lord, He is the true God, He is the living God, and an everlasting King." (Jer. 10 : 10.) "Thy throne God, is forever and ever." (Ps. 45 : 6.) " His kingdom is an everlasting kingdom, and His dominion is from generation to generation."

(Dan. 4: 3.) " He is the blessed and only Potentate, the King of Kings and the Lord of Lords." (1 Tim. 6 : 15.)

God then is absolute Sovereign and Ruler of the world. He was sovereign in its creation — the calling it into being by the word of His power, was of His own will and for His own pleasure. He is sovereign in the ordering of its affairs, in the natural, the providential and the moral world. He must be supreme and absolute, or He cannot be God.

II. All men, His creatures, are by

NATURE IN A STATE OF RIGHTEOUS CONDEMNA- TION FOR SIN AGAINST GOD.

" The soul that sinneth it shall die." (Ezek. 18 : 4.) " The imaginations of man's heart are evil from his youth." (Gen. 8 : 21.) " I was shapen in iniquity, and in sin did my mother conceive me." (Ps. 51 : 5.) " There is not a just man upon the earth, that liveth and sinneth not." (Eccl. 7:20.) "All we like sheep have gone astray." (Is. 53 : 6.) " There is none upright among men." (Micah 7 : 2.)

" They are all gone out of the way — they are together become unprofitable, there is none that doeth good, no, not one." (Rom. 3 : 10.) " All have sinned and come short of the glory of God." (Rom. 3 : 25.) " The carnal mind is enmity against God." (Rom. 8:7.) " He that believeth not is condemned already." (John 3 : 18.) " The wages of sin is death." (Rom. 6 : 23.) " By nature children of wrath, even as others." (Eph. 2 : 3.) This is the natural state of all mankind — a state of sin, of condemnation, of death.

III. From this state of sin and death,

THERE IS NO DELIVERANCE FOR MAN, BUT THROUGH THE MERCY OF GOD.

" Israel, thou has destroyed thyself, but in me is thy help." (Hosea 13 : 9.) " Look unto me, and be ye saved, all the ends of the earth, for I am God and there is none else." (Is. 45 : 22.) " 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." (John 3: 16.) "By the deeds of the law, shall no flesh be justified in His sight, for by the law is the knowledge of sin." (Rom. 3 : 20.) " The sting of death is sin, and the strength of sin is the law. But thanks be to God, which giveth us the victory through our Lord Jesus Christ." (1 Cor. 15 : 56, 57.) " The wages of sin is death, but the gift of God is eternal life through Jesus Christ our Lord." (Rom. 6:23.) "By grace are ye saved through faith, and that not of yourselves, it is the gift of God." (Eph. 2 : 8.)

Man by his fall from original holiness, has lost all claim to the favor of God. He is a rebel against his government ; he is an alien from His love. He cannot ask for love and favor now from his Sovereign, for he has put himself into a hostile attitude, and over him hangs the anathema of a broken law. There he must lie so far as himself and his own character are concerned, in hopeless, helpless ruin. He was made upright, but he has sought out many inventions, and now he lies in the ruins of apostacy, a sad hopeless wreck of all that was once fair, noble, and God-like. I know that

this doctrine of the depth and hopelessness of

2 # man's fall and the dark condition into which he is thrown by sin, is a humbling and repulsive doctrine to the natural heart. But if there be any truth taught us in the word of God, it is this : — Man is now in a state of sin and just condemnation, from which he never can be raised but by the mere mercy and grace of God.

IV. But God is under no obligation to

SHOW THIS MERCY TO APOSTATE MAN.

The awful breach between God and man was effected by the act of man alone — he began the controversy between himself and his Maker. Like the apostate angels, he first raised the standard of rebellion, and boldly waved it in the very presence of God. And if the Almighty had lifted his right arm, and hurled him down to the dungeons of eternal night, a fellow prisoner forever with the lost sons of the morning, who will dare to say that it would have been unjust ? what plea could man urge why the sentence of the law he had broken, should not be inflicted to the uttermost upon him? Why had he so waywardly broke away from God? Why had he lifted a rebellious hand against his lawful Sovereign ? — Coming from His creative hand, a being whose magnificent endowments proclaimed him a glorious work of Omnipotence, and furnished with powers and faculties, which would have been strengthened, refined and exalted in the service of his Maker, it was a sad, an awful thing, that he should have so soon used these very powers and faculties only in sinful and wanton disobedience, and while he daringly insulted his Sovereign and Friend, inflicted an irreparable wrong upon his own soul. Of such disobedience nothing but hopeless ruin could be the result. And on what ground could God have been laid under any obligation to interfere and stay man's suicidal hand ? He spared not the rebel angels — why should he spare him ? No ! this is the stern fact with regard to man. When he sinned against God, and brought upon himself and his posterity to the end of time, the wasting and blighting power of the curse of the law, his condemnation was just, and had God executed it to the utmost upon him, and swept him as with the besom of destruction, down to an everlasting hell, not a shade would have dimmed the lustre of His throne, not a faltering or discordant note would have been heard in the anthems of praise and adoration, which the angelic hosts are ever sending up before His majestic presence.

Remember then my hearers, what is man's state and prospects, considered simply as a sinner against God. Look steadily on the picture, dark and threatening as it is. There is no light there. A world of rebels, justly condemned to die, is before you. A holy, just, immaculate God offended — an immutable law disobeyed ; a universe of holy beings assenting to its condemnation, as just and right ; this is the panorama which the apostacy has stretched out before you. Look upon it, and as you behold what God and His law are, and what man as a sinner is, you must see the awful gloom of despair settling down upon it, and say, in tones of agonizing, reluctant conviction, ." There is no hope for man — God only can save him, but there is no obligation upon him to do so — it is not to be expected that he will do so — then man must be lost." Not so, for

V. God has actually determined, out of His mere good pleasure, that he will

SAVE A PORTION OF MANKIND FROM SIN AND

FROM DEATH OR, IN OTHER WORDS, GOD HAS

ELECTED SOME TO EVERLASTING LIFE.

Inasmuch as our standards have been much misrepresented in regard to this doctrine, I will before adducing the scriptural evidence in its behalf, state as clearly as I can, what we as Calvinists, understand by it. This then is the sum of it. " Man having by wilful and deliberate transgression sinned against God, fell under his wrath and curse. All men regularly descended from Adam, became children of wrath, alienated from the life of God, and utterly destitute of original righteousness. The consequence was, that sentence of condemnation actually passed upon all men. Unless we are prepared to question or impugn the stainless justice of God, we must admit that this sentence, thus solemnly passed upon the race, was a righteous sentence. Out of this race of guilty and polluted sinners thus justly condemned, God graciously and eternally selected some to life and happiness and glory, while He left the rest in their state of wretchedness and ruin, and determined to inflict upon them the punishment which they justly deserved. The reason why he elected some, and passed by others, where all were equally undeserving, is to be referred wholly to himself, to the counsel of His own will, or His mere good pleasure." (Thornwell on Election, p. 67.) Let us now adduce the proofs of this doctrine which are furnished by the Scriptures. "Blessed be the God and Father of our Lord Jesus Christ, w^ho hath blessed us with all spiritual blessings in heavenly places in Christ, according as He hath chosen us in Him before the foundation of the world." (Eph. 1 : 3, 4.) " In whom also we have obtained an inheritance, being predestinated according to the purpose of Him who worketh all things according to the counsel of His own will." (Eph. 1 : 11.) " Knowing brethren beloved, your election of God." (1 Thess. 1 : 4.) " But we are bound to give thanks always 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. (2

Thess. 2 : 13.) " Elect according to the foreknowledge of God the Father through sanctification of the Spirit unto obedience and sprinkling of the blood of Jesus." (1 Peter 1 : 2.) Our Saviour declares, (John 15 : 19,) " I have chosen you out of the world, therefore the world hateth you." " All that the Father giveth me shall come unto me." (John 6:37.) The Apostle (Rom. 11 : 5,) says, " Even so then at this present time also there is a remnant according to the Election of grace." Our Saviour also saj^s, " I speak not of you all, I know whom I have chosen." (John 13 : 18.) " Ye have not chosen me but I have chosen you." (John 15 : 16.) " I have manifested thy name unto the men which thou gavest me out of the world ; thine they were and thou gavest them me." (John 17: 6.) "When the Gentiles heard this, they w^ere glad and glorified the word of the Lord, and as many as were ordained to eternal life, believed." (Acts 13: 48.) "And we know that all tilings work together for good to them that love God, to them who are the called according to His purpose. 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. 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. Who shall lay any thing to the charge of God's elect ?" (Rom. 8 : 28 — 30.) " God is faithful by whom ye were called into the fellowship of His Son." (1 Cor. 1:19.) " God hath not appointed us to wrath, but to obtain salvation by our Lord." (1 Thess. 5 : 9.) " God who hath saved us, and called us with a holy calling, not according to our works but according to His own purpose and grace which was given us in Christ Jesus, before the world began." (2 Tim.l : 9.) " They went out from us because they were not of us." (1 John 2 : 19.) " Whosoever was not found written in the book of life, was cast into the lake of fire." (Rev. 20:15.) "And there shall in no wise enter into it anything that defileth, neither whatsoever worketh abomination or maketh a lie, but they which are written in the Lamb's book of life." (Rev. 21 : 27.) I have quoted but a small part of those passages in the word of God, which teach directly or indirectly the doctrine of Election. Their language is plain and unequivocal, and cannot by any just rules of interpretation be made to teach any other than our doctrine. If there is any meaning in language, they declare that there was in the mind of God, a determinate purpose to confer the blessings of holiness and eternal life on a portion of His creatures.

But there are several points involved in this doctrine of election, to which I must now call your attention.

I. It is a personal election. By this I mean that it is a choice of certain individuals to spiritual blessings. There is an election spoken of in the Bible, which is national ; where nations, as such, have been elected to special privileges and favors by the Almighty Ruler of the universe. There is also an election of persons to particular offices — and of Christ to the office and work of a Mediator between God and man. But there are many passages of Scripture which obviously cannot be thus understood and applied. Paul in writing to the Christians at Ephesus, uses 3 this language of himself and them : "According as He hath chosen us in Him before the foundation of the world, that we should be holy and without blame before Him, in love." This cannot be spoken of a nation, or a community, but of individuals of whom the writer himself was one. And he goes on in the same chapter to the special blessings which w^ere theirs as individuals, which could not be predicated of nations. " Having predestinated us unto the adoption of children by Jesus Christ, to himself. In whom we have redemption through His blood, the forgiveness of sins, according to the riches of His grace." The blessings of which the apostle speaks here, to which those whom he addressed were predestinated, are spiritual and Saving blessings, blessings which therefore could not be spoken of as belonging to communities, but to individuals.