THE
GOSPEL PLAN
OF
SALVATIONBY
T. W. BRENTS"Men and brethren, what shall we do?" - Acts II:37
"Lord, what wilt thou have me to do?" - Acts IX:6
"Sirs, what must I do to be saved?" - Acts XVI:30EIGHTH EDITION
Gospel Advocate Publishing Company
Nashville, Tenn.
1890Entered according to Act of Congress, in the year 1874, by
T. W. Brents,
In the Office of the Librarian of Congress, at Washington, D.C.
Table of Contents
CHAPTER I
CHAPTER II
CHAPTER III
CHAPTER IV
CHAPTER V
CHAPTER VI
CHAPTER VII
CHAPTER VIII
CHAPTER IX
CHAPTER X
CHAPTER XI
CHAPTER XII
CHAPTER XIII
CHAPTER XIV
CHAPTER XV
INDEX OF TOPICS
Predestination
Election and Reprobation
Calvinistic Proofs Examined
The Foreknowledge of God
Hereditary Depravity
The Establishment of the Church
The Identity of the Church
The New Birth
Faith
Repentance
The Confession
Baptism, what is it?
Who should be Baptized?
The Design of Baptism
The Holy Spirit
7- 14
15-49
50-91
92-108
109-145
146-166
167-188
189-208
209-233
234-248
249-263
264-392
393-478
479-570
571-661
663
PREFACE
A wise man has said, "Of making many books there is no end; and much study
is a weariness of the flesh." Why, then, should we add another to the "many books"
already before the public? It has now been all of fifteen years since we conceived the
plan, and, began the preparation of this work, only bestowing upon it, however, such
fragments of time as we could spare from other labors. Sometimes we rested a month,
sometimes a year, feeling by no means sure that we would ever finish the work, but
intending to do so if permitted to live until our head become sufficiently gray. Some
portions were occasionally given to the public as contributions to the Gospel
Advocate and in tracts, in the hope that they might accomplish some good, if the
entire work should never be published. A very general demand for the completion
and publication of the book soon came from those who read the portions published;
but we have deemed it prudent to "hasten leisurely" lest we might prematurely
publish something of which we would be ashamed in maturer years. When we passed
our fiftieth year we engaged the services of the publisher, and now, on our fifty-first
anniversary birthday, we are writing a preface, and yet we are not quite sure that we
are old enough to publish a book on a theme so transcendently important as the
"Gospel Plan of Salvation." Our highest ambition is to honor the name of our Master,
and direct sinners to the way of life; hence we would not, for any earthly
consideration, publish a sentence known to be untrue. We wish our book to live
when we shall be sleeping the years away. Yes, and live it will. This is the frightful
thought. LIVE IT WILL. A mistake from the pulpit may soon be forgotten -- should we
make a mistake in an article furnished a paper or periodical, it may be lost or worn
out, and soon pass away; but a book will live on, when he who wrote it lives only in
the work left behind him. How important it is, then, that every thought penned
concerning THE GOSPEL PLAN OF SALVATION should be tried "as by fire" that not a
single error should escape the refining crucible of Holy Writ, and make its way into
the permanent literature of the age. Had this responsibility been rightly appreciated,
surely many of the books now on the market would never have met the public eye.
But there is another side to the picture. While it is unquestionably true that much
mischief has been done by the publication of error, it is equally true that much good
has been done, and may yet be done, by publishing the
iii
iv
truth. Ceasing to publish truth will never arrest the publication of error. It will
continue to be published as long as man lives in a tenement of clay; hence the best
that may be done is the publication of truth with which, in some degree, to counteract
its influence. But for this the world would have been to-day overwhelmed in the
stygian waters of infidelity and idolatry; hence we would not erase a single
impression made by any truth ever given to man by any one who has written before
us. It is no part of our object to supersede any work that has appeared among us;
rather would we be an humble co-worker with all lovers of truth in pointing sinners
to the "Lamb of God who taketh away the sin of the world."
Every writer has a taste and a style as peculiarly his own as are his features or his
temperament; hence no two are likely to select exactly the same field of labor, or
adopt the same method of arranging the material used by each respectively. While
others have written upon some, perhaps all, the subjects treated in this work, we are
not aware of any single book filling the place which this is designed to occupy. While
it is directly addressed to the alien, we hope it will aid the young disciple in
obtaining a more extensive knowledge of the "form of doctrine" by which he was
made free from sin: especially will young preachers find it a valuable compend of
argument and critical authority in elucidation of many subjects which they will find
it necessary to examine. They will here find an amount of authority which would cost
them much labor and money were they compelled to get it from the original authors
quoted by us. Many of the works are out of print, so that only second-hand copies
can be had at all, and these only by importation at fabulous cost. We found it
necessary to pay ten, fifteen, and even as high as twenty-Jive dollars for works from
which to obtain the author's definition of a single word, which will be found in this
work. Many of these authors define in Latin which could not be read by the common
English scholar if he had them; here he will find only the English translation of the
author's Latin, which all can read and easily understand.
We have made no effort at elegance of style, seeking rather to clearly and
forcibly express as much truth as possible in the space occupied. We dare not hope
that every thought is expressed in the best possible manner; but he who reads to be
benefited will likely understand us, and for such readers only were our labors
intended. If we have not spoken as the oracles of God speak, then prove all things,
and hold fast that which is good. By the word of God we are ever willing that our
teaching may be tried. It alone can build us up and give us an inheritance among them
who are sanctified; hence to it we commend our readers in the fear of Him who will
judge us all according to our works.
T. W. BRENTS.
RICHMOND, TENN., February 10, 1874.
THE
GOSPEL PLAN OF SALVATIONCHAPTER I
Are you "aliens from the commonwealth of Israel, and
PREDESTINATION
strangers from the covenants of promise, having no hope,
and without God in the world?" If so, we propose to assist you in
arriving at a knowledge of your duty, in order that you may become
citizens of God's government on the earth -- children of God's family
-- members of Christ's body, the Church -- that you may escape the
punishment of the damned, and secure for yourselves the favor of
God and the bliss of heaven. But while our primary object is to
benefit the alien, it is hoped that a careful reading of our book will
be interesting and profitable to the babes in Christ. They should not
regard themselves as fully grown at birth, and therefore cease their
investigations; but they should desire and feed upon the sincere milk
of the Word, that they may grow to the stature of men and women
fully grown in the kingdom and patience of Jesus Christ. Knowledge
is one of the adjuncts of faith: "Besides this, giving all diligence, add
to your faith virtue; and to virtue, knowledge." 2 Pet. i:5.
"Wherefore I will not be negligent to put you always in
remembrance of these things, though ye know them, and be
established in the truth. Yea, I Think it meet, as long as
The Gospel Plan Of Salvation
I am in this tabernacle, to stir you up by putting you in
remembrance; knowing that shortly I must put off this my
tabernacle." Ver. 12, 13.
But before we proceed to look for the conditions upon which
aliens may secure the favor of our Heavenly Father, it may be well
to inquire whether or not there is any thing they can do that will be
conducive to this end. There are prominent doctrines taught by
those for whose learning and piety we have the most profound
respect, which; if true, render it wholly unnecessary, it seems to us,
to spend time or labor in instructing the sinner with regard to his
duty either to God or man.
That we may place these doctrines properly before the mind of
the reader, without any reasonable probability of misrepresenting
them, we beg permission to make a few quotations from the fountain
whence they flow.
"God, from all eternity, did, by the most wise and holy counsel
of his own will, freely and unchangeably ordain whatsoever comes
to pass." Presbyterian Confession of Faith, chap. iii, sec. 1. To the
same import we have the answer to Question 12 (Larger Catechism),
as follows: "God's decrees are the wise, free, and holy acts of the
counsel of his will, whereby, from all eternity, he hath, for his own
glory, unchangeably fore-ordained whatsoever comes to pass,
especially concerning angels and men.
Now, if the doctrine here set forth is true, we think it impossible
for man to err. Whatever he does, is in keeping with and brought
about by God's fore-ordination or decree, and therefore can not be
wrong. If he does any thing -- it matters not what -- whether good or
bad -- if God has ordained every thing, He has ordained that thing.
If it comes to pass that a man lies, God has not only ordained that
he should lie, but He has unchangeably ordained it. If it comes to
pass that a man steals, God has unchangeably
Predestination
9
ordained that, too. If it comes to pass that a man kills his
neighbor, God has unchangeably ordained that, also. It did come to
pass that Cain killed his brother: why, then, did God put a curse
upon him for it? It was not only in accordance with the most wise
and holy counsel of His will, but He had freely and unchangeably
ordained that Cain should do the very thing for which He cursed
him!!! Can any sane man believe it? God has said: "Thou shalt not
kill. Thou shalt not commit adultery. Thou shalt not steal. Thou
shalt not bear false witness against thy neighbor." Ex. xx:13-16. As
God has thus plainly forbidden things which do come to pass, it can
not be true that He has unchangeably ordained them. That God
should unchangeably ordain that a certain thing should come to
pass, and at the same time positively forbid it, is an inconsistency
entirely incompatible with His divine character, especially when we
add to it the thought that He threatens the guilty with endless
punishment. Surely He, whose laws ever bear the impress of that infinite
justice, goodness, love and mercy which characterize their Author,
would not punish His dependent creature man in the rude flames of
an angry hell forever for doing that which He had unchangeably
ordained that he should do: "The Lord is good to all: and his tender
mercies are over all his works." Ps. cxlv:9. "The Lord is righteous
in all his ways, and holy in all his works." Ver. 17. Therefore when
the murderer stains his hands in the blood of his fellow, he can not
take shelter under the doctrine of the creed by saying that God, in
ordaining every thing that comes to pass, ordained that he should
kill his neighbor, and thereby avoid the responsibility of the act and
the punishment due his crime. It is true that the makers of the creed
disclaim the consequences of the doctrine, saying, "Yet so as
thereby neither is God the author of sin;" but they have failed to
show us
The Gospel Plan Of Salvation
how His character may be vindicated from such a charge in harmony
with such a doctrine; and we are unable to see how God is not the
author of what He has unchangeably ordained should come to pass.
If He has unchangeably ordained every thing that comes to pass,
then how can man change God's unchangeable ordinance? and if he
can not change it, surely no blame can attach to him for any thing
he does. If God unchangeably ordained that a certain man, on a
certain day, should do a certain thing, then there is no power left to
man not to do the thing; for were he to avoid doing it, he would
have changed God's unchangeable decree, and therefore had more
power to change than God had to enforce. Is any one prepared to
assume such a POSITION as this? The reader will please note the
extent of the doctrine in controversy. It is not that God has from all
eternity ordained, but that he has unchangeably ordained; not some
things, but whatsoever cometh to pass -- every thing. Surely, the
ordinances or decrees of God are broken every day. He has ordained
that men shall not kill, yet they do kill. He has ordained that they
shall not steal, yet they do steal. He has ordained that they shall not
bear false witness, yet they swear falsely every day. God compels no
man to keep His ordinances, but He will visit upon him merited
punishment if he does not keep them. Paul tells us that "the powers
that be are ordained of God. Whosoever therefore resisteth the
power, resisteth the ordinance of God: and they that resist shall
receive to themselves damnation." Rom. xiii:1, 2. How can any one
successfully resist that which God has unchangeably ordained? God
said, "Yet forty days, and Nineveh shall be overthrown." Jonah iii:
4. Here was a positive decree or ordinance of God that did not come
to pass, for "God saw their works, that they turned from their evil
way; and God repented of the evil, that
Predestination
11
he had said that he would do unto them; and he did it not." Ver. 10.
Was not this decree changeable? God said to Hezekiah, "Set thy
house in order; for thou shalt die, and not live." 2 Kings xx:1. Here
was another positive ordinance which was changeable, for Hezekiah
turned his face to the wall and prayed, after which God said to him:
"I have heard thy prayer, I have seen thy tears; behold, I will heal
thee: on the third day thou shalt go up unto the house of the Lord,
and I will add unto thy days fifteen years." Vers. 5, 6. Here was a
decree concerning Hezekiah's death, which was changed, and his life
prolonged fifteen years, and the change induced by his prayers and
tears.
When David was at Keilah, he inquired of the Lord, saying:
"Will Saul come down as thy servant hath heard? O Lord God of
Israel, I beseech thee, tell thy servant. And the Lord said, He will
come down. Then said David, Will the men of Keilah deliver me and
my men into the hand of Saul? And the Lord said, They will deliver
thee up. Then David and his men, which were about six hundred,
arose and departed out of Keilah, and went whithersoever they
could go. And it was told Saul that David was escaped from Keilah;
and he forbare to go forth." 1 Samuel xxiii:11-13. When David left
Keilah, Saul turned his pursuit in the direction of David's flight, and
did not go to Keilah at all. Had God decreed, from all eternity,
whatsoever comes to pass, it occurs to us that He would have
answered David differently; perhaps something after the following
style: "No, David, Saul will not come to Keilah, nor will the men of
Keilah deliver you into his hands, for I have unchangeably ordained
that you shall leave Keilah, and Saul will turn his pursuit in the
direction to which you go." This was what did come to pass, and
certainly God did not tell David what he had
The Gospel Plan Of Salvation
foreordained to be untrue. Had David remained at Keilah, Saul
would have gone there; hence circumstances, and not immutable
decrees, controlled this event, even as they do most others. Other
examples might be given, but these are enough to show that God has
issued decrees that never have come to pass, nor never will come to
pass. Now, if it is true that God foreordained every thing that comes
to pass, then it follows that He fore-ordained the reformation of the
Ninevites, the prayers of Hezekiah, and the flight of David from
Keilah; hence when He said, "Yet forty days, and Nineveh shall be
overthrown," He had fore-ordained, before time began, that it
should not be overthrown. When He told Hezekiah to set his house
in order, for he should die and not live, He had fore-ordained that
he should live fifteen years longer. And when He told David that
Saul would come to Keilah, and that the men of Keilah would
deliver him and his men to Saul, was it not telling him that events
should happen which He had unchangeably ordained to be
otherwise? How such a theory is to be harmonized with the word of the
Lord, we know not.
By the mouth of his prophet, the Lord said (Jer. xviii:7-10): "At
what instant I shall speak concerning a nation, and concerning a
kingdom, to pluck up, and to pull down, and to destroy it; if that
nation, against whom I have pronounced, turn from their evil, I will
repent of the evil that I thought to do unto them. And at what
instant I shall speak concerning a nation, and concerning a kingdom,
to build and to plant it; if it do evil in my sight, that it obey not my
voice, then I will repent of the good, wherewith I said I would
benefit them." Here we see the same law obtains as to nations that
we have seen applied to cities and individuals. If they, having done
evil, turn from
Predestination
13
the evil, then the Lord proposes to turn from the evil which He
purposes doing to them; on the contrary, if they persist in
disobedience, they will suffer the consequences, even to
extermination. Hence circumstances have ever varied God's dealings
with men.
Again: "God saw that the wickedness of man was great in the
earth, and that every imagination of the thoughts of his heart was
only evil continually. And it repented the Lord that he had made
man on the earth, and it grieved him at his heart." Gen. vi:5, 6. Now,
if the Lord fore-ordained every thing that comes to pass, He fore-
ordained every thing the antediluvians did: why, then, should He
grieve over their wickedness, when every act was but the
consummation of His own immutable and eternal decree? Really, it
would seem like God grieving over His own folly.
The Lord said that the children of Judah had "built again the
high places of Tophet, which is in the valley of the son of Hinnom,
to burn their sons and their daughters in the fire; which I
commanded them not, neither came it into my heart." Jer vii:31.
"They have built also the high places of Baal, to burn their sons
with fire for burnt offerings unto Baal, which I commanded not, nor
spake it, neither came it into my mind." Jer xix:5. If God fore-
ordained every thing, He fore-ordained these things, for they came
to pass; yet He says He did not command them, nor speak them,
neither came they into His mind. Will the advocates of the doctrine
please to enlighten the world as to how God fore-ordained things
which never entered His mind? But we will not press the argument
further. If the doctrine be true, the whole theory of sin,
accountability, rewards, and punishments, in harmony with justice
and mercy, is to us utterly incomprehensible. Every act of man is but
carrying out the immutable purposes of Jehovah; and when He gives
a man a law, He
The Gospel Plan Of Salvation
does it expressly that he may violate it, so as to furnish a pretext for
the punishment previously ordained for him. Take the sin of Adam
as an example: God made him and placed him under law. It came to
pass that he violated this law. He ate of the fruit whereof God
commanded him not to eat. If God fore-ordained whatsoever comes
to pass, then of course He fore-ordained that he should eat. Hence
Adam was in a strait between the law and the unchangeable
ordination or decree. It came to pass that he eat; therefore God
ordained that he should eat. The law said he should not eat. One or
the other must be broken. He must eat and violate the law; or not
eat, and change God's unchangeable decree. This was impossible:
hence to eat and violate the law was a necessity; and yet God would
punish him for it!! Surely, such a theory is at war with the
Bible -- with all reason and common sense -- as well as a reproach
upon the character of our Heavenly Father. But able and learned
men have taught it, good and true men believe it; therefore we must
treat it respectfully, yet examine it fairly, patiently, and thoroughly.
CHAPTER II
We come now to examine the subject of unconditional
ELECTION AND REPROBATION
election and reprobation; and that we may see the
doctrine in its purity, we beg permission to quote again from the
creed: "By the decree of God, for the manifestation of his glory,
some men and angels are predestinated unto everlasting life, and
others foreordained to everlasting death. These angels and men thus
predestinated and fore-ordained are particularly and unchangeably
designed, and their number is so certain and definite that it can not
be either increased or diminished. Those of mankind that are
predestinated unto life, God, before the foundation of the world was
laid, according to His eternal and immutable purpose and the secret
counsel and good pleasure of His will, hath chosen in Christ, unto
everlasting glory, out of His mere free grace and love, without any
foresight of faith or good works or perseverance in either of them, or
any other thing in the creature, as conditions or causes moving him
thereunto." Confession of Faith, chap. 3, sees. 3, 4, 5.
It is quite easy to see that the doctrine of unconditional election
and reprobation is true if the doctrine of unchangeable fore-
ordination obtains as to every thing that comes to pass, unless we
find relief in the more ample folds of Universalism. If God has
unchangeably fore-ordained whatsoever comes to pass, then of
course He has fore-ordained
15
The Gospel Plan Of Salvation
just who shall be saved, and who, if any, shall be lost; and if He has
unchangeably fixed the destiny of every man before time began
without any conditions whatever, then Calvinism or Universalism
must be true. But we think we have seen that God did not so ordain
every thing, and hence this doctrine can not support either of the
others. If either stands at all, it must be proved by other testimony.
For the present, then, we propose to inquire whether or not God has
unconditionally and unchangeably fixed the destiny of a definite
number of two classes -- the elect and the reprobate.
And first, we remark that the words elect, elected, election,
reprobate and reprobates, are Bible terms; hence there must be a
Bible doctrine concerning them. Elect means to choose; hence the
elect of God are God's chosen. God has elected persons, families,
nations, and bodies or organizations in different ages of the world,
for the benefit of his creatures, but the final salvation and happiness
of the elected were by no means secured by their election. On the
contrary, God's elect have to "work out their own salvation with fear
and trembling." Phil. ii:12. Hence in very many instances they have
sinned and fallen far from the favor of God, and often forfeited the
positions to which they were elected. But to comprehend the whole
subject we must inquire who were elected and for what purposes;
then we may be able to see what effect, if any, their election had
upon their final destiny.
"Behold my servant, whom I uphold; mine elect, in whom my
soul delighteth; I have put my Spirit upon him; he shall bring forth
judgment to the Gentiles; he shall not cry nor lift up, nor cause his
voice to be heard in the street. A bruised reed shall he not break,
and the smoking flax shall he not quench: he shall bring forth
judgment unto truth." Isa. xlii:1-3. That the servant
Election And Reprobation
17
of God here called His elect was Jesus the Christ may be seen by
reference to Matt. xii:17-21, where this prophecy is quoted by Jesus
as fulfilled in himself. Surely, it will be admitted that Jesus was not
elected to secure His own salvation, but to be the Saviour of men.
"Wherefore also it is contained in Scripture, Behold I lay in Zion a
chief corner-stone, elect, precious: and he that believeth on him
shall not be confounded." 1 Pet. ii:6. Here Jesus is represented as the
elect corner-stone of the church, on whom others believe to their
salvation. But we are more concerned in examining the election of
men, as individuals, collective bodies, and nations.
Abraham was elected of God to be the father of the faithful, in
whose seed all families of the earth were to be blessed in Jesus
Christ. Gal. iii:16. But as Abraham had more sons than one, it was
necessary that an election take place in his family, for Ishmael and
Isaac could not both be the father of the family from which Jesus the
promised seed should come; hence God said, "In Isaac shall thy
seed be called." Gen. xxi:12; Rom ix:7. Isaac had two sons, Esau
and Jacob, both of whom could not be the father of the royal family;
hence God said, "Thou, Israel, art my servant, Jacob whom I have
chosen, the seed of Abraham my friend." Isa. xli:8. Jacob had twelve
sons; Judah was elected. And so election has been a necessity all the
way from Abraham to Jesus the promised seed -- not to benefit the
elected exclusively, but to benefit the world through them.
When God determined to deliver the children of Israel from
Egyptian bondage, He elected Moses for their leader and lawgiver:
"Therefore he said that he would destroy them, had not Moses his
chosen stood before him." Ps. cvi:23. But Aaron was elected as
speaker for Moses; hence "He sent Moses his servant and Aaron
whom he
The Gospel Plan Of Salvation
had chosen." Ps. cv:26. Notwithstanding Moses and Aaron were
elected -- chosen of God to conduct the Hebrews from Egypt to
Canaan, a type of the final home of the righteous; and Moses was
the Jewish lawgiver, in this respect a type of Christ our lawgiver; and
Aaron was anointed high priest, in this respect a type of Christ our
High Priest; and he was permitted to enter the most holy place,
which was typical of heaven, where Jesus our High Priest hath for
us entered -- yet they both sinned, and incurred the displeasure of
God, in consequence of which neither of them were permitted to
enter the land of Canaan, the type of the Christian's home in heaven.
"And the Lord spake unto Moses and Aaron, because ye believed
me not, to sanctify me in the eyes of the children of Israel, therefore
ye shall not bring this congregation into the land which I have given
them." Num. xx:12. Concerning this decree, Moses said: "The Lord
was angry with me for your sakes, and sware that I should not go
over Jordan, and that I should not go in unto that good land, which
the Lord thy God giveth thee for an inheritance: but I must die in
this land, I must not go over Jordan: but ye shall go over, and
possess that good land." Deut. iv:21, 22. After taking Moses to the
top of Pisgah and showing him the beauties of the land, the Lord
said to him: "This is the land which I sware unto Abraham, unto
Isaac, and unto Jacob, saying, I will give it unto thy seed; I have
caused thee to see it with thine eyes, but thou shalt not go over
thither. So Moses, the servant of the Lord died there in the land of
Moab, according to the word of the Lord." Deut. xxxiv:4, 5.
Aaron and his sons were not only elected, but consecrated and
anointed priests of God, and officiated in that most sacred office for
themselves and the people. In the eighth chapter of Leviticus may be
found an account of
Election And Reprobation
19
the grand and sublime ceremony with which they were inducted into
that holy office. Thus the male portion of a family were elected and
inducted into the priesthood; and what became of them? The Lord
said: "Aaron, shall be gathered unto his people, for he shall not
enter into the land which I have given unto the children of Israel,
because ye rebelled against my word at the water of Meribah. Take
Aaron and Eleazar his son, and bring them up unto Mount Hor; and
strip Aaron of his garments, and put them upon Eleazar his son, and
Aaron shall be gathered unto his people, and shall die there. And
Moses did as the Lord commanded: and they went up into Mount
Hor in sight of all the congregation. And Moses stripped Aaron of
his garments and put them upon Eleazar his son; and Aaron died
there in the top of the mount." Num. xx:24 to 28. "Nadab and
Abihu, the sons of Aaron, took either of them his censer, and put
fire therein, and put incense thereon, and offered strange fire before
the Lord, which he commanded them not. And there went out fire
from the Lord and devoured them, and they died before the Lord."
Lev. x:1, 2. Now, if the doctrine of eternal unconditional election
and reprobation be true, to which class did Nadab and Abihu
belong? The destiny of all being unalterably fixed before time
began, it follows that these were of the eternally elect, or of the
eternally reprobate. Did God elect them of the non-elect, or
eternally reprobate, and anoint them priests to officiate in the
tabernacle, having previously determined upon their destruction,
and unchangeably fore-ordained the wickedness for which He
intended to kill them? Or were they of the eternally elect, and their
interest in heaven made sure before the foundation of the world,
and God killed them for wickedness which he had unchangeably
fore-ordained they should do, that he might take them home to
glory? Is it not
The Gospel Plan Of Salvation
more rational to conclude that God elected them, anointed and
consecrated them priests, intending to be with and bless them as
long as they were faithful to Him, and punish them when they
forsook Him; and that their unhappy end was the result of their own
voluntary rebellion against the law of the Lord?
God elected Saul to be the first king over Israel. He told Samuel
how he might know him; and having presented him to the people,
"Samuel said to all the people, See ye him whom the Lord hath
chosen, that there is none like him among all the people? And all
the people shouted and said, God save the king." 1 Sam. x 24. He
not only elected him, but he gave him the spirit of prophecy, and
when "a company of the priests met him, the Spirit of God came
upon him, and he prophesied among them." 1 Sam. x:10. Nor was
this all, but he sacredly anointed him to reign over his people.
"Then Samuel took a vial of oil, and poured it upon his head, and
kissed him, and said, Is it not because the Lord hath anointed thee
to be captain over his inheritance?" 1 Sam. x:1. The Lord was with
and prospered him in battle, as long as he was faithful to Him, but
when he disobeyed him, Samuel said: "hath the Lord as great
delight in burnt offerings and sacrifices, as in obeying the voice of
the Lord? Behold, to obey is better than sacrifice, and to hearken
than the fat of rams. For rebellion is as the sin of witchcraft, and
stubbornness is as iniquity and idolatry. Because thou hast rejected
the word of the Lord, he hath also rejected thee from being king."
1 Sam. xv:22, 23. Will the reader observe the fact that he was
rejected, not because God had eternally reprobated him, or
unchangeably fore-ordained his rejection, but because he rejected
the word of the Lord. From all these examples we learn that when
God elected any one to any position however important, it did not
unconditionally secure for
Election And Reprobation
21
him an entrance into the climes of endless bliss, or even a
continuance in the office to which he was elected; but on the
contrary the general principle is quite apparent that He blessed and
prospered him as long as he continued faithful to His will, and failed
not to punish and reject him when he rebelled against Him.
Thus far we have seen individuals in the age of types and
shadows elected to peculiar privileges, for the benefit of themselves
and others; and we have seen many of the elect perish on account
of their sins, and the time would fail us to record all the cases which
illustrate these principles in the government of God; we come now
to look for the election of nations and bodies to religious
promotion on the same principles.
One of the first promises made to Abraham by the Lord was: "I
will make of thee a great nation, and will bless thee, and make thy
name great; and thou shalt be a blessing; and I will bless them that
bless thee, and curse him that curseth thee: and in thee shall all
families of the earth be blessed." Gen. xii:2 3. In due time God gave
Abraham a son, Isaac, to whose wife Rebecca the Lord said: "Two
nations are in thy womb, and two manner of people shall be
separated from thy bowels; and the one people shall be stronger
than the other people, and the elder shall serve the younger." Gen.
xxv:23. As we will have occasion to notice this passage again, it is
sufficient here to remark that this was said to her concerning Jacob
and Esau, as the representatives of two nations which were to
descend from her through them, one of which was to be stronger
than the other and bear rule over it; and this was "that the purpose
of God according to election might stand." Rom. ix:11. Thus we find
that the descendants of Jacob were elected the national family of
God; hence he said: "O Jacob, my servant; and Israel, whom I have
The Gospel Plan Of Salvation
chosen." Isa. xliv:1. "For Jacob my servant's sake and Israel mine
elect." Isa. xlv:4. God changed the name of Abram to Abraham,
because He made him the father of many nations. Gen. xvii:5. He
also changed the name of Jacob to Israel, saying: "Thy name shall
be called no more Jacob, but Israel: for as a prince hast thou power
with God and with men, and hast prevailed." Gen. xxxii:28.
Henceforth the descendants of Jacob were called the "children of
Israel;" and very often only Israel, the adopted name of their
illustrious progenitor -- an example of which Paul gives, Rom. x:1:
"Brethren, my heart's desire and prayer to God for Israel is, that they
might be saved." These God clearly recognized as His people. When
He appeared to Moses for the purpose of sending him to deliver
them, He said: "I have surely seen the affliction of my people which
are in Egypt." Ex. iii:7. And verse 10, he says: "Come now therefore,
and I will send thee unto Pharaoh, that thou mayest bring forth my
people the children of Israel out of Egypt." Moses said to them:
"The Lord hath taken you, and brought you forth out of the iron
furnace, even out of Egypt, to be unto him a people of inheritance,
as ye are this day." Deut. iv:20. Again: "Because he loved thy
fathers, therefore he chose their seed after them, and brought them
out in his sight with his mighty power out of Egypt." Deut. iv:37.
"The Lord had a delight in thy fathers to love them, and he chose
their seed after them, even you above all people." Deut. x:15. "For
thou art an holy people unto the Lord thy God, and the Lord hath
chosen thee to be a peculiar people unto himself, above all the
nations that are upon the earth." Deut. xiv:2. "For thou art an holy
people unto the Lord thy God: the Lord thy God had chosen thee
to be a special people unto himself, above all people that are upon
the face of the earth. The Lord did not set his love upon
Election And Reprobation
23
you, nor choose you, because ye were more in number than any
people; for ye were the fewest of all people: but because the Lord
loved you, and because he would keep the oath which he had sworn
unto your fathers, hath the Lord brought you out with a mighty
hand, and redeemed you out of the house of bondmen, from the
hand of Pharaoh king of Egypt." Deut. vii:6-8. Though we are here
to prove that those children of Israel were the elect people of God
in that age of the world, yet in passing we may note the additional
fact apparent in the last quotation, that He loved them, not because
they were elected from all eternity as individuals; nor did He elect
them because He loved them personally "before the foundation of
the world was laid," but because He loved their fathers and had
entered into a covenant with them; and He refers their election to a
time when they had, not only an individual and personal, but a
national existence, and were few in number compared with other
nations, associating it with the time of their deliverance from
Egyptian bondage. We need not refer the reader to other
recognitions of the Israelites as the national family of God, but it is
necessary to our purpose that we note one other fact, which is, that
they constituted the church in that dispensation; hence says
Stephen, concerning Moses: "This is he, that was in the church in
the wilderness with the angel which spake to him in the mount Sina,
and with our fathers: who received the lively oracles to give unto
us." Acts vii:38 Paul mentions some of the eminent privileges of
these people: "Who are Israelites; to whom pertaineth the adoption,
and the glory, and the covenants, and the giving of the law, and the
service of God, and the promises; whose are the fathers, and of
whom as concerning the flesh Christ came." Rom. ix:4, 5. Next we
would call the attention of the reader to the all-important fact that
the
The Gospel Plan Of Salvation
same general principle characterized God's dealings with this elect
national family, or typical church, that we have seen prominent in
His dealings with elect individuals -- namely, that He blessed and
prospered them when they were faithful to His laws, and that He
punished them, and finally exterminated them as a nation, for their
wickedness.
Soon after God delivered them from Egyptian bondage, He
called Moses to Him and said: "Thus shalt thou say to the house of
Jacob, and tell the children of Israel; ye have seen what I did unto
the Egyptians, and how I bear you on eagles' wings, and brought you
unto myself. Now therefore, if ye will obey my voice indeed, and
keep my covenant, then ye shall be a peculiar treasure unto me
above all people; for all the earth is mine; and ye shall be unto me
a kingdom of priests, and an holy nation. These are the words which
thou shalt speak unto the children of Israel. And Moses came and
called for the elders of the people, and laid before their faces all
these words which the Lord commanded him. And all the people
answered together, and said, All that the Lord hath spoken we will
do." Ex. xix:3-8. God prefaces this solemn covenant by calling the
attention of the people to the wonderful exhibition of His power put
forth in their salvation, and the destruction of their enemies; and
promises that they should be a peculiar treasure to Him on condition
that they obey His voice, which on their part they solemnly promise
to do. But they very soon forgot their obligations to God; hence
"with many of them God was not well pleased; for they were over-
thrown in the wilderness." 1 Cor. x:5. For their idolatrous worship
of the calf made by Aaron, three thousand fell in one day. (Ex.
xxxii:28.) For their fornication, twenty-four thousand died in the
plague. (Num. xxv:9.) Twenty-three thousand of them
Election And Reprobation
25
died in one day. (1 Cor. x:8.) For their murmuring against God,
many of them were destroyed by serpents. (Num. xxi:6.) And for
their crimes of various kinds, God abandoned them in their conflicts
with the nations around them, until multiplied thousands were slain
in battle, their cities were burned to ashes, and their homes made
desolate, and strangers devoured their land in their presence. (Isa.
i:7.) They were taken captive into Babylon and kept there for
seventy years. Thus did God afflict and scourge them as a father
scourgeth his rebellious son, but they would not reform; until finally
He asks, "Why should ye be stricken any more? ye will revolt more
and more." Isa. i:5. Nor did He afflict them without warning, for He
said to them: "If ye shall at all turn from following me, ye or your
children, and will not keep my commandments and my statutes
which I have set before you, but go and serve other gods and
worship them: then will I cut off Israel out of the land which I have
given them; and this house which I have hallowed for my name, will
I cast out of my sight, and Israel shall be a proverb and a byword
among all people. 1 Kings ix:6, 7. Never was there a more faithful
picture of human wretchedness than is here given of the present
condition of this once elect and highly favored people of God. He
has utterly destroyed them as a nation from the face of the earth.
They are not only cut off from the country which God gave them to
be a permanent inheritance, but they are scattered among the
nations, until there is not a place on the globe where civilization has
gone where straggling Jews may not be found; and the very name
Jew is a name of reproach to him who wears it -- a "proverb and a
byword among all people." And what was the condition set forth in
this most solemn warning to them? Was it, "If you are of the
eternally reprobate?" Nay, verily, they were
The Gospel Plan Of Salvation
God's own elect. But will it do to assume that, because there was no
hell threatened in the Jewish law, these were merely temporal
punishments inflicted upon God's elect, and hence he has taken, or
will take them to heaven? Were there any others worse than these?
Before any one so assumes, let him remember that almost, perhaps
quite, every known species of crime was practiced by these elect;
and if these whoremongers, idolaters and tempters of God were fit
for heaven, then it must be true indeed that election, and not
character, qualifies for that place. Before any one so assumes, let
him further remember that these Jews, the elect of God, rejected and
murdered the Lord of glory; and he said, "If ye believe not that I am
he, ye shall die in your sins." John viii:24. Notwithstanding the
gospel was first preached to the Jews, and some of them believed on
Christ as the promised Messiah, yet not one of the Jews can be
found who, as a Jew, believes, to-day, that Jesus was or is the Christ,
the Son of God. How then are they to be saved over his declaration
that "If ye believe not that I am he, ye shall die in your sins?" Are
they to die in their sins, and be saved in their unbelief? He says, "He
that believeth not shall be damned " Mark xvi:16.
Now, we would note the fact that the Jewish age was a typical
age: the church in the wilderness was, in a sense, a type of the
church of God; Moses, the Jewish lawgiver, was, in a sense, a type
of Christ our lawgiver; Aaron, the Jewish high priest, was a type of
Christ our High Priest; the Jewish priests were types of Christians in
the gospel age who are priests now. -- Hence says Peter, "Ye also, as
lively stones, are built up a spiritual house, a holy priesthood, to
offer up spiritual sacrifices, acceptable to God by Jesus Christ." I
Pet. ii:5. And again, verse 9, he says, "But ye are a chosen
generation, a royal priest-
Election And Reprobation
27
hood, a holy nation, a peculiar people." Then if these elect types,
from the least to the greatest, both as individuals and as a body, had
to be faithful to God or forfeit their election, may we not in the same
way forfeit our election? After telling us that "with many of them
God was not well pleased, for they were overthrown in the
wilderness," Paul says: "These things were our examples, to the
intent we should not lust after evil things, as they also lusted.
Neither be ye idolaters, as were some of them; as it is written, The
people sat down to eat and drink, and rose up to play. Neither let us
commit fornication, as some of them committed, and fell in one day
three and twenty thousand. Neither let us tempt Christ, as some of
them also tempted, and were destroyed of serpents. Neither murmur
ye, as some of them also murmured, and were destroyed of the
destroyer. Now all these things happened unto them for ensamples:
and they are written for our admonition, upon whom the ends of the
world are come. Wherefore let him that thinketh he standeth take
heed lest he fall." 1 Cor. x:5-12. We know not how the apostle
could have given more conclusive proof that the number of the elect
composing the church of God at Corinth, was liable to be
diminished by apostasy than is here given. He tells them of the
overthrow of many of the Jews, and mentions, specifically, the sins
for which thousands of them fell and tells them that these things
happened to them as examples, and are written for our admonition;
"wherefore let him that thinketh he standeth take heed lest he fall."
But why this admonition, if the numbers of the elect and reprobate
are so certain and definite that they can neither be increased nor
diminished? Were this true, Paul's most solemn warning to his
brethren was a mere "rawhead and bloody bones," to alarm them
when there was no danger, for
The Gospel Plan Of Salvation
none of them could fall! And the creed is consistent with itself, if
not with the Bible at this point; for it says: "They whom God hath
accepted in his Beloved, effectually called and sanctified by his
Spirit, can neither totally nor finally fall away from the state of
grace; but shall certainly persevere therein to the end and be saved.
This perseverance of the saints depends not upon their own free
will, but upon the immutability of the decree of election, flowing
from the free and unchangeable love of God the Father; upon the
efficacy of the merit and intercession of Jesus Christ; the abiding of
the Spirit and the seed of God within them; and the nature of the
covenant of grace; from all which ariseth also the certainty and
infallibility thereof." Chap. xvii, sees. 1, 2.
The doctrine here set out is a necessary outgrowth of the
doctrine of unconditional election and reprobation. If God has
unchangeably fixed the destiny of every man before time began, then
it follows that such destiny can not be changed by any act of the
creature -- nay, not even by the Creator; for that which is
unchangeable can not be changed even by God himself. Therefore
none of the eternally elect can fall if that doctrine obtains; and
whenever it is clearly shown that a Christian may apostatize, and be
lost, the whole theory of unconditional election and reprobation is
exploded. We will therefore be somewhat careful to see how this is.
And if there was not another sentence in the Bible touching the
subject, Paul's most solemn warning to the Corinthians would be
quite sufficient to settle the question forever. He tells them of the
falls of the Jews as examples to his brethren, and that their
deplorable end was recorded as a solemn admonition to others, lest
they, feeling secure, might fall. What could be more conclusive? In
the last verse of the preceding chapter, the apostle says, "I keep
under my body, and
Election And Reprobation
29
bring it into subjection: lest that by any means, when I have
preached to others, I myself should be a castaway." 1 Cor. ix:27. If
Paul, the great apostle to the Gentiles, had to keep such constant
watch-care over himself, lest, after all his labor, he should be lost,
is it not possible that others may fall? It is not necessary to show
that Paul was one of the elect, for this will surely be admitted: yet
he was in danger of falling; and had he fallen, would not the number
of the elect have been diminished thereby, and the number of the
reprobate correspondingly increased?
Jesus said: "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. 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." John xv:5, 6. Why charge them to
abide in him, if they could not do otherwise than abide in him? and
why liken them to withered and dried branches which men gather
and cast into the fire to be burned, if by reason of the immutability
of the decree of election they could not do otherwise than persevere
to the end and be eternally saved?
Paul tells Timothy of "Hymeneus and Philetus; who concerning
the truth have erred, saying that the resurrection is passed already;
and overthrow the faith of some." 2 Tim. ii:18. Here were persons
who had faith, and that faith was overthrown by false teaching.
Surely, these persons were of the elect, for the creed tells us that
"The grace of faith whereby the elect are enabled to believe to the
The Gospel Plan Of Salvation
saving of their souls, is the work of the Spirit of Christ in their hearts."
Chap. xiv, sec. 1. Without stopping for the present to inquire how
the elect, whose souls never could have been lost, can believe to the
saving of their souls, we remark that faith is the work of the Spirit
in the heart of the elect, according to the creed; hence Hymeneus
and Philetus diminished the number of the elect just as many as
there were persons whose faith they overthrew.
But we will hear what Paul has to say to the Hebrews, chap. xi:
verses 4-6: "For it is impossible for those who were once en-
lightened, and have tasted of the heavenly gift, and were made
partakers of the Holy Ghost, and have tasted the good word of God,
and the powers of the world to come, 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." Here it is
most clearly taught that even those who had been blessed with those
extraordinary spiritual manifestations peculiar to the age of the
apostles, might fall away; else why the language, "if they do fall
away," when they could not so fall? But again he says: "If we sin
willfully after that we have received the knowledge of the truth,
there remaineth no more sacrifice for sins, but a certain fearful
looking for of judgment and fiery indignation, which shall devour
the adversaries. He that despised Moses' law died without mercy
under two or three witnesses; of how much sorer punishment,
suppose ye, shall he be thought worthy, who hath trodden under
foot the Son of God, and have counted the blood of the covenant
wherewith he was sanctified an unholy thing, and hath done despite
unto the Spirit of grace?" Heb. x:26-29. Here was a sorer
punishment than death awaiting, under certain conditions, persons
who had been sanctified by the blood of the covenant. Surely, these
sanctified persons were of the elect, even according to the creed, for
it says: "Sanctification is a work of God's grace, whereby they,
whom God hath, before the foundation of the world, chosen to be
holy, are, in time, through the powerful
Election And Reprobation
31
operation of his Spirit, applying the death and resurrection of Christ
unto them, renewed in their whole man after the image of God."
Larger Catechism, answer to Question 75. Then Paul intended to
teach that God's elect, after sanctification by the blood of the new
covenant, might sin willfully and be worthy of sorer punishment
than those who died without mercy under the law of Moses. But we
will hear Peter on the same subject. He says: "If after they have
escaped the pollutions of the world through the knowledge of the
Lord and Saviour Jesus Christ, they are again entangled therein and
overcome, the latter end is worse with them than the beginning. For
it had been better for them not to have known the way of
righteousness, than, after they have known it, to turn from the holy
commandment delivered unto them; but it is happened unto them
according to the true proverb, The dog is turned to his own vomit
again, and the sow that was washed to her wallowing in the mire."
2 Pet. ii:20-22. Here we find that persons who have escaped the
pollutions of the world may again be entangled in and overcome by
them; and we are clearly told that if they are so overcome, then the
latter end with them is worse than the beginning. Better for them not
to have obeyed the gospel at all than to turn back into wickedness.
As the sow that was washed may go back to wallowing in the mire,
so may he who was cleansed from sin become worse than before.
Paul testified to such of his Galatian brethren as were
circumcised, that "Christ is become of no effect unto you, whosoever
of you are justified by the law; ye are fallen from grace." Gal. v:4.
Here, it seems to us, all controversy on the possibility of "falling
from grace" should cease. We see no place for further argument on
the subject; indeed, we know not how to make an argument on a
passage like this. We have learned how to reason from
The Gospel Plan Of Salvation
premises to conclusions, but here there is no room for reason. When
Paul most solemnly testifies that such as had turned back to the law
and been circumcised had "fallen from grace," it must simply be
accepted as true, or the truth of the statement denied. Surely, these
were once in grace -- in favor with God -- in Christ -- for it would be
the merest twaddle to talk about persons falling from positions
which they never occupied. This being true, it follows that every
person who thus falls diminishes the number of the elect and
increases the number of the reprobate; hence the whole theory of
unconditional election and reprobation is untrue.
But it is not only true that Christians, God's elect, may fall as
individuals, but it is also true that congregations composing the
"church of God" at certain places may fall. In proof of this position
we would refer the reader to the several messages to the Asiatic
churches, only a few extracts from which we have here room to
make. After approving many good traits of character in the church
at Ephesus, God said to them: "Nevertheless I have somewhat
against thee; because thou hast left thy first love. Remember
therefore from whence thou art fallen, and repent, and do the first
works; or else I will come unto thee quickly, and will remove thy
candlestick out of his place, except thou repent." Rev. ii:4, 5. Here
was a church which had many elegant traits of character, yet it had
left its first love, so that it had to repent and do its first works or
have its candlestick quickly removed. Certainly, this had reference
to the removal of the church as a body.
To the church of the Laodiceans he said: "I know thy works,
that thou art neither cold nor hot; I would that thou wert cold or
hot. So then because thou art lukewarm, and neither cold nor hot,
I will spew thee out of my
Election And Reprobation
33
mouth. Because thou sayest, I am rich, and increased with goods,
and have need of nothing; and knowest not that thou art wretched,
and miserable, and poor, and blind, and naked: I counsel thee to
buy of me gold tried in the fire, that thou mayest be rich; and white
raiment, that thou mayest be clothed, and that the shame of thy
nakedness do not appear; and anoint thine eyes with eyesalve, that
thou mayest see. Rev. iii:15-18. Here was a church which God said
he would spew out of his mouth, and after many epithets of
reproach upon it he gives it such counsel as would enable it to
reinstate itself in his favor by reformation and obedience. God said,
"If the wicked will turn from all his sins that he hath committed, and
keep all my statutes, and do that which is lawful and right, he shall
surely live, he shall not die. All his transgressions that he hath
committed, they shall not be mentioned: in his righteousness that he
hath done he shall live. 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? 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. Yet ye say, The way of the Lord is not equal.
Hear now, 0 house of Israel; is not my way equal? are not your ways
unequal? When a righteous man turneth away from his righteous-
ness, and committeth iniquity, and dieth in them; for his iniquity
that he hath done shall he die. Again, when the wicked man turneth
away from his wickedness that he hath committed, and doeth that
which is lawful and right, he shall save his soul alive. Because he
considereth and turneth away from all his transgressions
The Gospel Plan Of Salvation
that he hath committed, he shall surely live, he shall not die." Ezek.
xviii:21-28. This general principle characterizes all God's dealings
with man in every age of the world.
We come now to consider the doctrine of eternal unconditional
election and reprobation in its bearing on the subject of the
atonement. If God, before the foundation of the world,
unconditionally ordained just who and how many should be saved,
and who and how many lost, then of course the atonement made by
Christ could not reach those who were fore-ordained to dishonor
and wrath, and therefore they could not have any interest in his
death. Indeed it is difficult, according to the theory, to see the
benefits of Christ's death at all; for the atonement could not make
the salvation of the elect any more secure, nor could it possibly
change the condition or chances of the reprobate. Here again the
creed is consistent with itself, as far as the reprobate are concerned,
for it does not assume that the benefits of the atonement can in any
way reach them; not because of any fault in them, but because
Christ did not die for them. It says: "Neither are any other redeemed
by Christ, effectually called, justified, adopted, sanctified, and
saved, but the elect only." Chap. 3, sec. 6. Then, when it is shown
that Christ died for all men, the doctrine of unconditional election
and reprobation will have been again exploded.
Paul says, "We see Jesus, who was made a little lower than the
angels for the suffering of death, crowned with glory and honor, that
he by the grace of God should taste death for every man." Heb. ii:9.
What can this mean? It can mean nothing less than that Christ died
for every man. Surely, it would require elastic rules of interpretation
to supply the word elect here, so as to make it read that "Jesus
tasted death for every elect man." Before making this addition to the
word of the Lord, let the reader consider
Election And Reprobation
35
well the following quotation: "For I Testify unto every man
that heareth the words of the prophecy of this book, If any man shall
add unto these things, God shall add unto him the plagues that are
written in this book." Rev. xxii:18.
"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; for God sent not his Son into the world to condemn
the world; but that the world through him might be saved." John
iii:16, 17. Here we find that the love of God extended to the world,
and the object of sending His Son into the world was the salvation
of the world. But here again we are asked to supply the word elect,
so as to restrict the love of God to the elect. But the same apostle,
in another place, supplies a word better calculated to give his use of
the word world as connected with the atonement. He says, "He is
the propitiation for our sins: and not for ours only, but also for the
sins of the whole world." 1 John ii:2. Could language be more
ample or comprehensive? and would any one ever have thought of
restricting its meaning to the whole elect world, had not the
salvation of a theory required it? We know that the word world is
sometimes used in a limited sense -- that is, when it is intended to
apply to a part, and not all of the human race; but it applies in such
cases to the wicked, as distinguished from the elect.
The Gospel Plan Of Salvation
A single example will abundantly show this. Jesus said to his
disciples: "If the world hate you, ye know that it hated me before it
hated you. If ye were of the world, the world would love his own;
but because ye are not of the world, but I have chosen you out of
the world, therefore the world hateth you." John xv:18, 19. In this
quotation the word world occurs several times in a limited sense,
but every time it refers to the wicked as distinguished from the elect.
But the context itself utterly forbids any such restricted use of the
term in John iii:16, 17. Let us examine it a little. The passage not
only teaches that God loved the world, but also that the object of
sending His Son into the world was that the world might not perish,
but have everlasting life. Then if the love of God, and the world to
whom He sent His Son, be confined to the elect world, it follows
that whosoever of this elect world believes on Him may not perish;
but others of the elect world may not believe on Him, and
therefore perish. This view is quite prominent in the verse
immediately following: "He that believeth on him is not condemned:
but he that believeth not is condemned already, because he hath not
believed on the name of the only begotten Son of God." John iii:18.
That is, he, of this elect world that God loved, and to whom He
sent His Son, that believeth not, is condemned already. This
doctrine the advocates of the theory will not allow. And it will do
no better to confine the word world to the Jews, reading it thus:
"God so loved the Jewish world that he sent his only begotten Son
' etc.: for that would exclude all others but Jews from the benefits
of the atonement, even the makers of the creed themselves. Nor will
it do to apply the word world here to the Roman Empire, for this
would exclude the other nations, and thus come in direct conflict
with the commission sending the apostles to disciple all nations,
and into all the world to preach to every creature. Then it must
mean just what it says: "He is the propitiation for the sins of the
whole world." "Because we thus judge, that if one died for all, then
were all dead: and that he died for all, that they which live should
not henceforth live unto themselves, but unto him which died for
them, and rose again." 2 Cor. v:14, 15. Here the apostle clearly
teaches that Christ died for all affected by the sin of Adam; hence
the language: "If one died for all,
Election And Reprobation
37
then were all dead." Then as "death passed upon all men" (Rom.
v:12), even so Christ died for all men. "Therefore, as by the offense
of one, judgment came upon all men to condemnation; even so by
the righteousness of one the free gift came upon all men unto
justification of life." Rom. v:18. Without turning aside to offer an
exegesis of this verse, it is sufficient for our present purpose to call
attention to the very obvious fact that, as Adam's sin affects all men,
even so the benefits of Christ's death are offered to all men. To the
same effect spake Jesus when He said: "I, if I be lifted up from the
earth, will draw all men unto me. This he said, signifying what death
he should die." John xii:32, 33. Surely, He did not expect all men
to be drawn unto Him by His death unless all were interested in
His death. What attraction could His death have for a reprobate,
when he knew He died not for him, or any but the elect?
Again: Paul says, "There is one God, and one mediator between
God and men, the man Christ Jesus; who gave himself a ransom for
all, to be testified in due time." 1 Tim. ii:5, 6. Here, as usual, Paul
is in contact with the theory which says substantially that Christ
gave himself a ransom for the elect only. It is evident, from this
connection, that the ransom was co-extensive with the mediatorial
office -- yea, with the reign of God himself -- "For there is one God,
and one mediator between God and men, the man Christ Jesus; who
gave himself a ransom for all." 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 those he is able to save; and he is
able to save to the uttermost; yet he can save none, only those for
whom he died; therefore he died for the uttermost that come to God
by him. Surely, we can not be mistaken in this.
The Gospel Plan Of Salvation
When the angel of the Lord announced the birth of Christ to the
shepherds who watched their flocks in the plains of Judea, he said,
"Fear not: for, behold, I bring you glad tidings of great joy, which
shall be to all people." Luke ii:10. It occurs to us that the angel
would have spoken more like the creed had he said, "Behold, I bring
you glad tidings of great joy, which shall be to the elect." Surely,
the announcement of a Saviour born could not have been glad
tidings of great joy to those who were eternally reprobate, and
therefore could not hope for an interest in His mission and death, or
the atonement made by Him. Nor is it very easy to see how the news
of His birth could have been glad tidings of great joy even to the
elect, for He could not make their salvation any more secure than
it was made by the immutable decree of election. Peter did not so
understand the subject, for he said, "Wherefore the rather, brethren,
give diligence to make your calling and election sure." Then it was
not already sure. But why strive to make it sure? "For if ye do these
things, ye shall never fall." 2 Pet. i:10. Then if they did not do these
things they would fall, and make void their election; at least they
would be liable to do so. Hence, as the announcement of His birth
was glad tidings of great joy to all people, it is certain that Christ
died for all people; and therefore all people may be saved through
the atonement made by Him. It is certain that all will not be saved;
but it will not be because the provisions of the atonement did not
embrace them, but because they would not accept salvation as
offered to them.
It is conceded by all parties that Christ died for the elect or
saved; hence we propose next to show that He also died for such as
have been or may be lost. Paul says: "But if thy brother be grieved
with thy meat, now walkest thou not charitably. Destroy not him
with thy meat, for
Election And Reprobation
39
whom Christ died." Rom. xiv:15 "And through thy knowledge shall
the weak brother perish, for whom Christ died." 1 Cor. viii:11.
These passages teach as clearly as language can teach anything that
there were members of the church of God, both at Rome and at
Corinth, for whom Christ died, who were liable to perish -- be
destroyed; hence Christ died as well for those who perish -- are
destroyed -- as for those who are saved. These passages show, too,
that the disciples at Rome and Corinth were liable to fall
away -- perish -- be destroyed; hence his admonition to those in
charge of the weaker members to guard against such result. How can
it be, then, that the destiny of every one was immutably fixed by the
decree of election? But we will hear another apostle on the same
subject. Peter says: "But there were false prophets among the
people, even as there shall be false teachers among you who privily
shall bring in damnable heresies, even denying the Lord that bought
them, and bring upon themselves swift destruction." 2 Peter ii:1.
Here were false teachers that denied the Lord that bought them, and
thereby brought upon themselves swift destruction. How did the
Lord buy them? Paul admonished certain persons "to feed the
church of God, which he purchased with his own blood." Acts
xx:28. Then it was with the blood of Christ that He bought or
purchased these false teachers who denied Him, and destroyed
themselves. Before leaving this passage, we may note another fact
which appears in it. These false teachers brought destruction upon
themselves and this they could not have done if they were eternally
and unchangeably ordained to dishonor and wrath by God's decree.
The decree destroyed them, and no act of theirs -- if such decree was
made concerning them.
We next propose to show that salvation is attainable
The Gospel Plan Of Salvation
by all men, because the gospel of salvation is to be preached to all
men. Jesus charged the apostles to "teach all nations, baptizing
them." Matt. xxviii:19. And again: "Go ye into all the world and
preach the gospel to every creature.'' Mark xvi:15. Why preach the
gospel to every creature when the larger portion were not embraced
in its provisions? It occurs to us that something like the following
would have been more appropriate: "Go ye into all the world and
preach the gospel to the elect, that they may know the ample
provisions made for them before the foundation of the world; but to
the reprobate say nothing, for as they can not by any possibility
avert the awful doom that surely awaits them, it is better to let them
remain ignorant of their fate as long as possible." If this be true, we
can see no use of all the labor and expense of printing Bibles,
building meeting-houses, and preaching the gospel to either saint or
sinner. If we are of the definite number elected and fore-ordained
to eternal life, there is no chance for us to be lost; and if not, we can
not be saved. We have often heard this doctrine preached from the
pulpit, when the sermon closed with an exhortation to sinners to
come to the anxious-seat to seek salvation or pray for pardon of sin.
What a mockery! Why tell a man that God has unalterably fixed his
destiny before time began, and then exhort him to "flee from the
wrath to come" and "lay hold on eternal life" -- as though he could
either change or confirm God's eternal and immutable decree!!
Surely, his efforts could do no good, nor could his negligence do
any harm, for "Those of mankind that are predestinated unto life,
God, before the foundation of the world was laid, according to his
eternal and immutable purpose, and the secret counsel and good
pleasure of his will, has chosen in Christ unto everlasting glory, out
of his mere free grace and love, without
Election And Reprobation
41
any foresight of faith or good works, or perseverance in either of
them, or any other thing in the creature, as conditions or causes
moving him thereunto." Conf., chap. iii, sec. 5: Thus we see that
faith, good works, nor any other thing, can avail, for the whole
matter was unalterably fixed before time began. Salvation, upon
certain conditions, was the great object of preaching the gospel to
every creature; and among these conditions faith occupies a
conspicuous place: "Faith cometh by hearing, and hearing by the
word of God." Rom. x:17. Hence the necessity of preaching the
gospel -- teaching the word of God to every creature, that he might
have the privilege of believing and obeying it; therefore the promise:
"He that believeth and is baptized shall be saved; but he that
believeth not shall be damned." Mark xvi:16. The fact that Jesus
required the gospel to be preached among all nations, to every
creature, promising salvation to those who would believe and obey
it, is evidence high as heaven that all may have salvation who will
accept it upon the conditions specified. Surely, God would not
mock His creatures by preaching the gospel, and offering salvation
to them on certain conditions, when He had eternally and
unchangeably ordained that they should not be saved, and put it out
of their power to comply with the terms offered. Nor is this all: He
follows the promise of conditional salvation with the awful threat
that "He that believeth not shall be damned." We can not see why
any one should be required to believe and trust in a Saviour who did
nothing for them, and believe and obey a gospel the provisions of
which did not embrace them. Men are required to believe upon and
trust in Jesus, in order to salvation: "Many other signs truly did
Jesus in the presence of his disciples, which are not written in this
book: but these are written, that ye might believe that Jesus is the
Christ, the Son of God."
The Gospel Plan Of Salvation
And why believe this? "That believing ye might have life through his
name." John xx:30, 31. Jesus said, "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." John iii:36. Thus we see
that man is denied eternal life, and subjected to the abiding wrath of
God, not because of any eternal decree against him personally, but
because of his unbelief; hence "He that believeth on him is not
condemned: but he that believeth not is condemned already." And
why is he condemned already? Is it because of God's eternal decree
against him? No; but "because he hath not believed in the name of
the only begotten Son of God." John iii:18.
Thus the justice of God is vindicated in the punishment of man.
If he is not saved, it will not be because God eternally and
unchangeably ordained his destruction; nor will it be because God
willed not his salvation. Hear Him most solemnly deny such an
imputation: "If the wicked will turn from all his sins that he hath
committed, and keep all my statutes, and do that which is lawful
and right, he shall surely live, he shall not die. All his transgressions
that he hath committed, they shall not be mentioned unto him. In
his righteousness that he hath done he shall live. 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." Ezek. xviii:21-23. "For I
have no pleasure in the death of him that dieth, saith the Lord God;
wherefore turn yourselves, and live ye." Ver. 32. And again: "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." Ezek.
xxxiii:11. This is either true or it is untrue. If God, from all eternity,
fixed the destiny of all men, and ordained a definite number to life
and a definite number to dishonor and wrath, and that
Election And Reprobation
43
"according to the unsearchable counsel of His own will whereby
He extendeth or withholdeth mercy as He pleaseth" (Conf., chap. iii,
sec. 7), then we see not how God has not pleasure in and wills not
that which is according to the secret counsel and good pleasure of
His own will. It requires greater skill than we possess to harmonize
the Bible and the creed here "The Lord is not slack concerning his
promise, as some men count slackness; but is longsuffering to us-
ward, not willing that any should perish, but that all should come
to repentance." 2 Pet. iii:9. How can this be true, if God fixed the
destiny of each one in accordance with the unsearchable counsel of
His will before time began? He who can, may explain.
Paul says: "I exhort therefore, that, first of all, supplications,
prayers, intercessions, and giving of thanks, be made for all men; for
kings, and for all that are in authority; that we may lead a quiet and
peaceable life in all godliness and honesty. For this is good and
acceptable in the sight of God our Saviour; who will have all men
to be saved, and to come unto the knowledge of the truth." 1 Tim.
ii:14. Here we learn that all men are the objects of prayer. And why?
Because God wills the salvation of all men. Then if all are not
saved, it will be because "ye will not come to me that ye might have
life." John v:40. Their own obdurate will is the great barrier to the
salvation of men. When Jesus beheld the wickedness of the people
of Jerusalem, and the consequent destruction that awaited them, he
said: "O Jerusalem, Jerusalem, thou that killest the prophets, and
stonest them which are sent unto thee, how often would I have
gathered thy children together, even as a hen gathereth her chickens
under her wings, and ye would not!" Matt. xxiii:37. Mark well the
reason: "Ye would not." Yes, the Son of God would gladly have
saved them from the danger which threatened them, even as He
would
The Gospel Plan Of Salvation
now save all who would come to God by Him; yet they would
not -- neither will ye. "The Spirit and the bride say, Come. And let
him that heareth say, Come. And let him that is athirst come. And
whosoever will, let him take the water of life freely " Rev. xxii:17.
Not whosoever was elected from all eternity, but whosoever will, let
him take the water of life freely. Then whosoever perishes is lost
because he will not partake of that which is freely offered to him.
His unending wail may be, "God is just, though I am lost."
Jesus said, "The Son of man is come to seek and to save that
which was lost." Luke xix:10. Was there ever a time when the elect
were lost? If so, when? The creed tells us that they were
predestinated unto life before the foundation of the world was laid,
hence, if they were ever lost, it must have been before that: therefore
they could not have been the objects of Christ's mission, for these
were lost when He came. Again He says: "They that are whole have
no need of the physician, but they that are sick: I Came not to call
the righteous, but sinners to repentance." Mark ii:17; Luke v:31, 32.
Were the eternally elect the sinners which Jesus came to call to
repentance? Surely, they were not sick enough to invoke the aid of
Jesus, the great Physician, for they were eternally and immutably
ordained to eternal life; hence they were not sick -- at all events they
could not have been sick unto death.
The Scriptures abound with testimony showing that men are not
elect before conversion. A few passages of this class are all for
which we have room in this work. In speaking of himself and his
Ephesian brethren, Paul tells us that they were "by nature the
children of wrath, even as others." Eph. ii:3. If they had been
elected to salvation before time began, we see not how, at any time,
Election And Reprobation
45
they could have been children of wrath, even as others not of the
elect. Again: "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." Rom. viii:9. All persons know that, prior
to conversion, the Spirit of Christ was not in them, and hence, at
that time, they were none of His; yet according to the theory, they
were always His. "As many as are led by the Spirit of God, they are
the sons of God." Rom. viii:14. Then of course the converse is true,
that as many as are not led by the Spirit of God are not the sons of
God. All unconverted persons are led by the spirit of the wicked
one, and not by the Spirit of God; therefore no unconverted man is
a son of God. It will be conceded that the elect are sons of God;
hence when not sons of God, none are elect. "Know ye not your
own selves, how that Jesus Christ is in you, except ye be
reprobates." 2 Cor. xiii:5. Prior to conversion, Christ is in no one.
Paul says, "I travail in birth again until Christ be formed in you."
Gal. iv:19. As Christ has to be formed in men, it follows that He
was not always in them; and when He is not in them, they are
reprobates: therefore none are elect until converted. "If any man be
in Christ, he is a new creature: old things are passed away; behold,
all things are become new." 2 Cor. v:17. If all the elect were in
Christ from before the foundation of the world, then conversion
makes no man a new creature in Him; for if in Him at all, they were
always in Him. Paul says, "Salute Andronicus and Junia, my
kinsmen, and my fellow prisoners' who are of note among the
apostles, who also were in Christ before me." Rom. xvi:7. If Paul
and his kinsmen were in Christ from before the foundation of the
world, then he made a most egregious blunder here. When was it,
and how is it that they were in Christ before him? Once more: "They
that
The Gospel Plan Of Salvation
are Christ's have crucified the flesh with the affections and lusts."
Gal. v:24. Then those who have not crucified the flesh with the
affections and lusts are not Christ's. There was a time in the history
of every man when he had not crucified the flesh with the affections
and lusts, and therefore a time when he was not Christ's. All the
elect are Christ's; therefore there was a time in the life of every man
when he was not of the elect: hence none are personally and
unconditionally elected to eternal life from before the foundation of
the world.
Speaking of his brethren in the Lord, Peter said: "Ye are a
chosen generation, a royal priesthood, a holy nation, a peculiar
people; that ye should show forth the praises of him who hath
called you out of darkness into his marvelous light: which in time
past were not a people, but are now the people of God; which had
not obtained mercy, but now have obtained mercy." 1 Pet. ii:9, 10.
Here, again, we know not how to make an argument. This passage
is so manifestly opposed to the whole theory of eternal and
unconditional election and reprobation that there is no room to
reason about it. These were a chosen generation, a royal priesthood;
a holy nation, a peculiar people; hence they were God's elect
beyond controversy: yet in time past they were not a people, but
then were the people of God. Do you say these were Gentiles?
Suppose they were: what relief does this bring to the theory? It only
shows the more clearly that once they were not God's people; yet
when the apostle wrote, they were God's people -- yes, verily, they
were His peculiar people. Were they elected in Christ before the
foundation of the world! Then we would gladly know what time in
the past it was at which they were not the people of God. Once they
had not obtained mercy. When was this? Elected to
Election And Reprobation
47
eternal life before the foundation of the world, out of God's mere
free grace and love, and yet had not obtained mercy!!!
But if the doctrine already quoted from the Confession is
true -- that before the foundation of the world was laid, according to
an immutable and eternal purpose of His own, without any foresight
of faith, good works, or any thing else in man, God unconditionally
elected some men and angels to eternal life, and at the same time
fore-ordained the residue to dishonor and eternal wrath -- then we
know not how to avoid the conclusion that He is a respecter of
persons. Against this imputation upon the character of our Heavenly
Father, at least two inspired pens have given testimony. Paul said,
"There is no respect of persons with God." Rom ii:11. Again: "He
that doeth wrong, shall receive for the wrong which he hath done:
and there is no respect of persons." Col. iii:25. Once more: "And, ye
masters, do the same things unto them, forbearing threatening:
knowing that your Master also is in heaven; neither is there respect
of persons with him." Eph. vi:9. It is probable that Peter once had
similar thoughts upon this subject to those of Calvinists now.
Certain it is that he thought the privileges and blessings of the gospel
were confined to the Jews, and it required nothing less than a
miracle to convince him of his error; but when convinced, he at
once replied: "Of a truth I perceive that God is no respecter of
persons." Acts x:34. From that time he gladly taught the gospel to those
previously regarded unworthy of its privileges. Finally, let us
examine the subject of a general judgment through Calvinistic
glasses.
"The times of this ignorance God winked at; but now
commandeth all men everywhere to repent: because he hath
appointed a day in the which he will judge the world
The Gospel Plan Of Salvation
in righteousness by that man whom he hath ordained." Acts xvii:30,
31.
But why appoint a day of judgment in which to judge the world,
if the numbers of the elect and reprobate were made certain and
definite beyond increase or diminution before time began? Surely,
the line of separation was drawn deep and wide between them by
the immutable decree which assigned each one his position long in
advance of his being. But God will judge the world in
righteousness; therefore His judgment will be in accordance with
principles of justice: "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."
2 Cor. v:10. John says: "And I saw the dead, small and great, stand
before God; and the books were opened: and another book was
opened, which is the book of life: and the dead were judged out of
those things which were written in the books, according to their
works. And the sea gave up the dead which were in it; and death
and hell delivered up the dead which were in them: and they were
judged every man according to their works." Rev. xx:12, 13. Why
judge a man according to his works, when every thing he did was
specifically ordained and put out of his control before time began?
Why not judge him, if at all, according to the eternal decree which
immutably fixed his destiny? From such a standpoint as Calvinism
the whole theory of a future judgment seems to us a most sublimely
ridiculous farce.
That the decree of election, and not the things done in the body,
is the rule or law by which Calvinism proposes to judge the world,
is further shown by the fact that reprobate infants that die in infancy
are consigned to eternal misery for no other reason than that they
were not of the elect. On page 64, chap. x, sec. 3, the creed says:
"Elect infants
Election And Reprobation
49
dying in infancy are regenerated and saved by Christ through the
Spirit, who worketh when and where and how he pleaseth. So also
are all other elect persons who are incapable of being outwardly
called by the ministry of the Word." Yes, elect infants are saved by
Christ, but what of the non-elect? "Others not elected, though they
may be called by the ministry of the Word, and may have some
common operations of the Spirit, yet they never truly come to
Christ, and therefore can not be saved." The words "elect infants"
clearly imply non-elect infants. Elect means to choose. There can be
no choice where there is but one person or class of persons. The
above quotation tells us that elect infants dying in infancy are saved;
and of course the non-elect infants dying in infancy, or in living to
adult age, can not be saved, as Christ never died for them, or any but
the elect. Though you may consign your infant to the tomb while so
young that it never could have had a wicked thought or done a
wicked act, yet you have no assurance of its ever being raised in the
image of Christ, for the reason that you can not tell whether it is or
is not one of the elect No, you can not tell whether its little tongue
will be employed in praising God, or in fruitless cries and bitter
wailings in the eternal pit of despair, for no fault of its own, or any
one else but simply because God unchangeably decreed it that
horrible fate. Calvinism has no escape from this difficulty. The
numbers of the elect and reprobate having been made certain and
definite before time began, it follows that he who is reprobate -- at
all, was so at birth; hence those who die in that condition are
hopelessly lost. There is no remedy that can reach such cases.
Therefore, Calvinists who are not prepared for such results should
abandon a theory which necessarily produces them.
CHAPTER III
As the Bereans "were more noble than those in Thessalonica,
CALVINISTIC PROOFS EXAMINED
in that they received the word with all readiness of mind,
and searched the Scriptures daily, whether those things were so"
(Acts xvii:11), even so we should search the Scriptures and receive
the truth revealed in God's word with that readiness of mind that has
ever characterized His true and devoted followers. Let us, therefore,
very carefully consider the Scriptures relied on to prove the doctrine
in question.
Ananias said to Saul "The God of our fathers hath chosen thee."
Acts xxii:14. This shows that Paul was elected or chosen; but for
what was he chosen? Perhaps we may learn what Ananias meant
here by reference to what the Lord said to him when He sent him to
Paul: "The Lord said unto him, Go thy way: for he is a chosen vessel
unto me." Chosen for what? "To bear my name before the Gentiles,
and kings, and the children of Israel." Acts ix:15. Before giving this
instruction to Ananias, the Lord said to Paul: "I have appeared unto
thee for this purpose, to make thee a minister and a witness both of
these things which thou hast seen, and of those things in the which
I will appear unto thee; delivering thee from the people, and from
the Gentiles, unto whom now I send thee, to open their eyes, and to
turn them from darkness to light, and from the power of Satan unto
God, that they
Calvinistic Proofs Examined
51
may receive forgiveness of sins, and an inheritance among them
which are sanctified by faith that is in me." Acts xxvi:16-18. Taking
these Scriptures together, we see very clearly what the object of
Paul's election was; and his own salvation is not even mentioned in
any one of the explanations given. He was elected to be a minister
and a witness for Jesus, and to bear the gospel to the Gentiles; hence
says he, "I speak to you Gentiles, inasmuch as I am the apostle of
the Gentiles, I magnify mine office." Rom. xi:13. Here, then, was the
office to which he was elected; but even his election to the
apostleship did not secure his final salvation, for he says, "I keep
under my body, and bring it into subjection: lest that by any means,
when I have preached to others, I myself should be a castaway."
1 Cor. ix:27. That Paul was not elected in Christ to salvation before
the foundation of the world, is clearly shown by the fact that
Andronicus and Junia were in Christ before him. Rom. xvi:7.
"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 xiii:48. This is relied on to show that men are
ordained to eternal life from before the foundation of the world, and
that this ordination is an indispensable antecedent to faith. First we
beg permission to suggest that the translation of this verse, in the
common version, is manifestly defective; but even in it there is not
a word said about how long they were ordained to eternal life before
they believed. That the ordination was from before the foundation
of the world is assumption; nothing more. If men are ordained to
eternal life before they believe, then they are in a state of
condemnation, their ordination to the contrary notwithstanding; for
the Lord said: "He that believeth not is condemned already, because
he hath not believed in the name of the only begotten
The Gospel Plan Of Salvation
Son of God." John iii:18. It is difficult to see how a man who
is ordained to eternal life can, at the same time, be a condemned
unbeliever. Not only are they in a state of condemnation, but this
theory teaches that they do not believe, in order to their
justification; for they were ordained to eternal life before they
believed in the eternal life to which they were ordained. This is not
only sustained by the common rendering of this verse, but it is made
doubly obvious by the fact that the theory places the ordination
before the beginning of time. On the contrary, there is not a truth in
the Bible better established than that men are required to believe,
that they may have eternal life: "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 iii:16. When Jesus
said, "He that believeth and is baptized shall be saved" (Mark
xvi:16), did He intend to teach that he that would believe and be
baptized had always been saved? or when Paul said to the jailer,
"Believe on the Lord Jesus Christ, and thou shalt be saved" (Acts
xvi:31), did he mean to teach that he had always been saved, having
been ordained to eternal life from before the foundation of the
world? Absurd as this may appear, it must be true, or Calvinism
must be false.
But there are other difficulties hanging about the common
rendering of this verse. McGarvey, in his Commentary, has the
following very pertinent remarks:
"If it be true that 'as many as were fore-ordained to eternal life
believed,' then there were none of the fore-ordained left in that
community who did not believe. Hence all those who did not then
believe, whether adults or infants, were among the reprobate, who
were predestinated to everlasting punishment. Now, it is certainly
most singular that so complete a separation of the two parties should
Calvinistic Proofs Examined
53
take place throughout a whole community at one time." Truly, this
would have been a most singular circumstance -- such a one, indeed,
as no sane man can believe ever occurred; hence that the translation
is defective is obvious, even to those who know nothing of the
original; for a faithful translation of God's word is always not only
true, but perfectly consistent with itself. We have several
translations of this verse, most of which substantially agree with the
following version: "And the Gentiles hearing this rejoiced, and
glorified the word of the Lord; and as many as were disposed for
eternal life believed." (Compilation from George Campbell,
Macknight, and Doddridge, by A. Campbell.) This rendering is
perfectly consistent with the facts and the general teaching of the
Scriptures; and, better still, is faithful to the original, and at once
removes all ambiguity from the passage.
"For whom he did foreknow, he also did predestinate to be
conformed to the image of his Son, that he might be the firstborn
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." Rom. viii:29, 30.
[The argumention that follows relative to this passage is not conclusive. This foreknowledge refers to a class of persons
(those who would believe). God undertook beforehand to provide all that would be required for them to be justified
and glorified through Christ. ~ Roy Davison]
First it will be observed that all these verbs are in the past tense,
and express actions perfected at the time the apostle wrote. Persons
seem to understand the passage to mean that God foreknew and
predestinated the elect before time began, perhaps from eternity, and
calls and justifies them now in his good time, and will glorify them
in heaven finally. This can not be, for those of whom the apostle
spake were glorified at the time he wrote, and for the same reason
it can not apply to any who have lived since that time. The creed
says: "God did, from all eternity, decree to justify all the elect; and
Christ did, in the fullness of time, die for their sins, and rise again
for their justification;
The Gospel Plan Of Salvation
nevertheless they are not justified until the Holy Spirit doth in due
time actually apply Christ unto them." Conf., chap. 11, sec. 4. Thus
we see that Calvinists themselves have justification to take place in
the life-time of the party justified. Hence, as those of whom Paul
wrote were justified before that time, it can not apply to any who
have lived since, even according to the creed, but must apply to
persons who had lived before the time he wrote. Hence the passage
can not come to the support of Calvinism at all. Here we could well
afford to rest our examination of the passage, seeing it proves not the
doctrine in question; but we will endeavor to find persons to whom
the language of the apostle will correctly apply. It is not important
to inquire when God knew the persons here mentioned -- we grant
that He knew them when He predestinated them to be conformed to
the image of His Son; and this was done before they were called and
justified: this is all that can be claimed -- the question which
concerns us more directly is, Who were these of whom Paul spake
as having been foreknown, predestinated, called, justified, and
glorified prior to the time he wrote? While we look for an answer to
this question, it may be well for us to bear in mind that God
predestinated them to be conformed to the image of His Son, that
He might be the first-born among many brethren. The word conform
means "to shape in accordance with; to make like; to reduce to a
likeness or correspondence in character, form, manners, etc."
(Webster.) Then, to be conformed to the image of His Son is to be
made like Christ, or in His image or likeness. Thus far all is plain.
Let us try again. Paul says: "The first man is of the earth, earthy; the
second man is the Lord from heaven. As is the earthy, such are they
also that are earthy: and as is the heavenly, such are they also that
are heavenly. And as
Calvinistic Proofs Examined
55
we have borne the image of the earthy, we shall also bear the image
of the heavenly." 1 Cor. xv:47-49. Paul is here speaking of the
resurrection of the body, and after directing the mind to the time of
that event, he says: "As we have borne the image of the earthy, we
shall also bear the image of the heavenly" -- thus teaching clearly
that the children of our heavenly Father wear the image of Adam
through life, but will wear the image of Christ when raised from the
dead and furnished with immortal bodies like His: "And it doth not
yet appear what we shall be; but we know that when he shall appear
we shall be like him; for we shall see him as he is." 1 John iii:2.
Though the image of Christ, in a certain sense, may have been begun
in us when we put Him on by a birth of water and Spirit, yet it will
never be complete until we are glorified with Him; and He was not
glorified until after His death, resurrection, and ascension. John
says, "The Holy Ghost was not yet given, because Jesus was not yet
glorified." John vii:29. This clearly implies that the Holy Ghost was
given as soon as Jesus was glorified; and as the Holy Spirit was not
given until the day of Pentecost, it follows that his glorification did
not long precede that event. Therefore, those of whom Paul spake
were not only predestinated, called, and justified, but had also been
raised from the dead, conformed to the image of Christ, and glorified
prior to the time he wrote. This not only shows that the passage
does not embrace all the elect, but it also shows that it did not refer
to the apostles, as some suppose, for they were not all dead at that
time, and hence could not have been then glorified. Then, when and
where had any persons been raised from the dead to die no more
prior to this writing by Paul? It could not have referred to Lazarus,
Jairus' daughter, and the widow's son which were raised by Christ,
for he was not the first-born among them,
The Gospel Plan Of Salvation
nor were they raised to glorification, but simply restored to life to
live and die again. Let us look further, then, for we have not yet
found persons to whom the passage can apply. "And the graves were
opened; and many bodies of the saints which slept arose and came
out of the graves after his resurrection, and went into the holy city,
and appeared unto many." Matt. xxvii:52, 53. These persons were
raised from the dead to die no more, but to be glorified with their
risen Lord. We have seen that those of whom Paul wrote were
predestinated to be conformed to the image of His Son, which
image, if we are correct, was perfected when they were glorified.
Then, for what were they thus to be conformed to the image of His
Son? "That he might be the firstborn among many brethren." When
was He the first-born among many brethren? Certainly, it was not
when He was born in the flesh, for many were thus born before
Him; nor was He the first-born of water, for many were baptized by
John before Him. Paul says He is "the firstborn from the dead." Col.
i:18. Then He was the first-born from the dead of the many brethren
who came from their graves after His resurrection; and hence these
were they who were predestinated to be conformed to the image of
His Son, that He might be the first-born from the dead among them.
Of these it may be correctly said that they had been foreknown,
predestinated, called, justified, and glorified, at the time Paul wrote;
but we know of no others of whom this may be truly said. Are we
asked who these were? we answer that, as no inspired writer has
given their names in this connection, of course we do not know their
names; but we do know that He was the first-born from the dead
among those who came from their graves after His resurrection:
hence our argument is complete with or without their names. We
think it likely, however, that they were Abraham,
Calvinistic Proofs Examined
57
Isaac, Jacob, and the patriarchs and prophets of former times. That
these were foreknown, called, and predestinated to the work
assigned them, may be seen in the language of God to one of them.
Jeremiah said: "The word of the Lord came unto me, saying, Before
I formed thee in the belly I knew thee; and before thou camest forth
out of the womb I sanctified thee, and ordained thee a prophet unto
the nations." Jer. i:4, 5. Those of whom Paul spake were fore-
known -- Jeremiah was foreknown; those were predestinated --
Jeremiah was ordained; those were called -- Jeremiah was called. "The
Lord said unto me, Say not, I am a child: for thou shalt go to all that
I shall send thee, and whatsoever I command thee thou shalt speak.
Be not afraid of their faces: for I am with thee to deliver thee, saith
the Lord. Then the Lord put forth his hand and touched my mouth.
And the Lord said unto me, Behold, I have put my words in thy
mouth. See, I have this day set thee over the nations, and over the
kingdoms, to root out, and to pull down, and to destroy, and to
throw down, to build and to plant." Ver. 7-10. Then he was not
only foreknown, predestinated, and called, but sanctified, too, and
qualified for the work assigned him; hence he needed only to be
justified in his obedience (which doubtless he was), raised from the
dead, and glorified with Christ, to fill to repletion the character of
those of whom Paul spake. Does any one doubt that he was one of
them? then let him show to whom the language in question will
more fitly apply, and we will acknowledge the favor.
We come next to examine the ninth chapter of Paul's letter to
the church at Rome, in which he discusses the abrogation of the
Jewish polity, and the election of a new people upon the principle
of faith in Christ and obedience to His laws. The Jews, as we have
seen, had been the
The Gospel Plan Of Salvation
only acknowledged family or people of God for many ages past; but
in the fullness of time God broke down the middle wall of partition
between Jew and Gentile and offered salvation to every creature,
among all nations, who would accept it on the terms proposed;
hence when the parents of Jesus brought Him into the temple, good
old Simeon took him up in his arms and said, "A light to lighten the
Gentiles, and the glory of thy people Israel." Luke ii:32. Paul says
this: "In other ages was not made known unto the sons of men, as it
is now revealed unto his holy apostles and prophets by the Spirit:
that the Gentiles should be fellow heirs and of the same body, and
partakers of his promise in Christ by the gospel." Eph. iii:5, 6. This
extension of gospel privileges to persons so long regarded unworthy,
very naturally excited the pride and envy of those accustomed to the
exclusive enjoyment of such distinguished honors and privileges;
hence they declined to enjoy salvation for no other reason than that
the Gentiles were made fellow heirs with them. They refused to
recognize the fact that "there is no difference between the Jew and
the Greek: for the same Lord over all is rich unto all that call upon
him." Rom. x:12.
They failed to see that the salvation of the Gentiles did not
lessen the chances of the Jews; hence Paul quotes the language of
Moses as applicable to them: "I will provoke you to jealousy by
them that are no people, and by a foolish nation I will anger you."
Rom. x:19. The election contemplated in the gospel was offered to
the Jews first, and some embraced it and were content to become the
elect of God; not as Jews by natural birth, but as Christians by a
birth of water and Spirit. These Paul calls "The election," in
opposition to those who made themselves reprobate by refusing the
"election of grace," and adhering to their former election as the
Calvinistic Proofs Examined
59
descendants of Abraham; hence "the election hath obtained it, and the
rest were blinded." Rom. xi:7. "Not as though the word of God had
taken none effect. For they are not all Israel, which are of Israel."
Rom. ix:6. The election of a new church composed of Jews and
Gentiles was not contrary to the promises of God to Abraham,
saying, "I will establish my covenant between me and thee, and thy
seed after thee, in their generations, for an everlasting covenant; to
be a God unto thee, and thy seed after thee." Gen. xvii:7. God gave
them very clearly to understand that the perpetuity of their covenant
relation to Him depended on their obedience; hence said He, "If ye
will obey my voice indeed, and keep my covenant, then ye shall be
a peculiar treasure unto me above all people." Ex. xix:5. Hence
when they ceased to obey Him, His promises to them were at an
end; hence Paul asks, "hath God cast away his people? God
forbid." Rom. xi:1. If they were lost at all, it was their own fault.
But even so, "For they were not all Israel, which are of Israel."
Many of the descendants of Jacob had already fallen. The greater
part of the ten tribes that were carried into captivity never returned
to be again united to the Israel of God.
Hence this passage not only shows the rejection of the unbelieving
Jews to be no infraction of God's promises to Abraham, but
it shows the doctrine of eternal unconditional election to be false,
for we have seen that all the children of Israel were once the elect
of God; but when Paul wrote, many who were of Israel were not
Israel, because they had fallen on account of their own wickedness.
But the apostle vindicates the justice of God in rejecting the
unbelieving Jews by showing that many of the children of Abraham
were not embraced in the promise of God to him at first. Said he:
"Neither, because they are the
The Gospel Plan Of Salvation
seed of Abraham, are they all children" -- for then the descendants
of Abraham by Hagar and Keturah would have been
included -- "but, in Isaac shall thy seed be called. That is, They
which are the children of the flesh, these are not the children of
God: but the children of the promise are counted for the seed. For
this is the word of promise, At this time will I Come, and Sarah shall
have a son." Rom. ix:7-9. The children of Abraham by Hagar and
Keturah were children of the flesh, but God saw fit to promise him
a son by him wife Sarah, when she was past age, through whom all
the families of the earth were to be blessed in Jesus Christ; hence,
in due time, Isaac, the child of promise, was born, in whom Jesus,
the promised seed of Abraham, was called. But the calling of Jesus
through the line of Isaac did not consign the descendants of
Abraham by Hagar and Keturah to endless punishment; nor were
their chances for heaven diminished by this election of Isaac. Jacob
had twelve sons, which became the heads of twelve tribes; but God
saw fit to call Jesus the promised seed of Abraham, through the tribe
of Judah, Jacob's fourth son by Leah. Now, will any one assume that
calling the Messiah through the line of Judah consigned all the
others to endless punishment? If not, why should the descendants
of Abraham be regarded as eternally lost because they did not come
through the family of Isaac? God never promised Abraham that He
would unconditionally save or damn any one. He promised him a
son by Sarah, and He gave him Isaac. He promised to multiply his
seed until they should become numerous as the stars of heaven or
the sand upon the sea-shore, and He did it. He promised to give his
seed the land of Canaan for a possession, and He did this also; but
they forfeited it by their rebellion against Him. He promised that
through his seed all the families of the earth should be
Calvinistic Proofs Examined
61
blessed in Jesus Christ; but when Jesus came, according to the
promise, they wanted to appropriate the blessing to themselves, to
the exclusion of the Gentiles: hence they were seeking to thwart the
very promise of God to Abraham which they thought was made void
by carrying it into effect.
"And not only this; but when Rebecca also had conceived by
one, even by our father Isaac (for the children being not yet born,
neither having done any good or evil, that the purpose of God
according to election might stand, not of works, but of him that
calleth;) it was said unto her, The elder shall serve the younger. As
it is written, Jacob have I loved, but Esau have I hated." Rom. ix:
10-13.
That we may understand this passage, it may be well to call the
reader's attention to the fact that there are two quotations in it which
should not be blended. One quotation is from Genesis, and was
spoken before Jacob and Esau were born; the other is from Malachi,
and was spoken long after they were both dead. Before the children
were born, it was said to their mother, "the elder shall serve the
younger;" but in the next verse is a quotation from Malachi, where
it is written, "Jacob have I loved, but Esau have I hated." By
blending these quotations, God is made to say that He loved Jacob
and hated Esau before they were born; or had, either of them, done
good or evil. This is doing great injustice to the record. Let us see
what was said of them before they were born: "And Isaac entreated
the Lord for his wife, because she was barren: and the Lord was
entreated of him, and Rebekah his wife conceived; and the children
struggled together within her, and she said, If it be so, why am I
thus? And she went to inquire of the Lord. And the Lord said unto
her, Two nations are in thy womb, and two manner of people
The Gospel Plan Of Salvation
shall be separated from thy bowels; and the one people shall be
stronger than the other people; and the elder shall serve the
younger." Gen. xxv:21-23. Here is what was said before Jacob and
Esau were born, and we find not a word about hating Esau and
loving Jacob in the whole narrative. But as Paul said it was so
written, we may expect to find it somewhere; hence let us try again:
"The burden of the word of the Lord to Israel by Malachi: I have
loved you, saith the Lord. Yet ye say, Wherein hast thou loved us?
Was not Esau Jacob's brother? saith the Lord: yet I loved Jacob, and
I hated Esau, and laid his mountains and his heritage waste for the
dragons of the wilderness." Mal. i:1-3. This was said about fourteen
hundred years after Jacob and Esau were both dead; hence it can
not prove that God loved or hated either of them before they were
born. But both passages refer to Jacob and Esau as the
representatives of the two nations which descended from them;
hence the language of God to Rebekah: "Two nations are in thy
womb, and two manner of people shall be separated from thy
bowels; and the one people shall be stronger than the other people;
and the elder shall serve the younger." Please note the fact that it is
not said "the one man shall be stronger than the other man," but
"one people shall be stronger than the other people." Nor was it
said the elder man shall serve the younger man; on the contrary,
the inference is clear that the people who should descend from the
elder were to be subject to the descendants of the younger. This
passage was never fulfilled in the person of these two brothers. Esau
never did, as an individual, serve Jacob; on the contrary, Jacob
feared Esau, and came much nearer serving him. When Jacob, at the
suggestion of his mother, fraudulently obtained his father's blessing,
which was intended for Esau, the anger of the latter was
Calvinistic Proofs Examined
63
kindled against his brother: "And Esau hated Jacob because of the
blessing wherewith his father blessed him: and Esau said in his
heart, The days of mourning for my father are at hand; then will I
slay my brother Jacob. And these words of Esau, her elder son, were
told to Rebekah: and she sent and called Jacob, her younger son,
and said unto him, Behold, thy brother Esau, as touching thee, doth
comfort himself, purposing to kill thee. Now therefore, my son, obey
my voice; and arise, flee thou to Laban my brother to Haran; and
tarry with him a few days, until thy brother's fury turn away; until
thy brother's anger turn away from thee, and he forget that which
thou hast done to him." Gen. xxvii:41-45. Jacob fled to Padan-aram,
and there remained twenty years in the service of Laban, at the end
of which he returned with two wives, two concubines, eleven sons,
and great wealth. "And Jacob sent messengers before him to Esau
his brother, unto the land of Seir, the country of Edom. And he
commanded them, saying, Thus shall ye speak unto my lord Esau;
Thy servant Jacob saith thus, I have sojourned with Laban, and
stayed there until now; and I have oxen, and asses, and flocks, and
menservants and womenservants, and I have sent to tell my lord,
that I may find grace in thy sight. And the messengers returned to
Jacob, saying, We came to thy brother Esau, and also he cometh to
meet thee, and four hundred men with him Then Jacob was greatly
afraid and distressed: and he divided the people that was with him,
and the flocks, and herds, and the camels in two bands; and said, If
Esau come to the one company, and smite it, then the other
company which is left shall escape." Gen. xxxii:3-8. Here we find
that, in place of Esau serving Jacob personally, Jacob feared Esau
greatly -- called him his lord, and himself the servant. In his distress,
he prayed God thus: "Deliver me, I pray thee, from the hand of my
brother,
The Gospel Plan Of Salvation
from the hand of Esau: for I fear him lest he come and smite me, and
the mother with the children." Ver. II. He also sent messengers with
presents to give Esau, that he might buy his favor if possible. Then
it is evident that neither Jacob nor Esau was mentioned under any
personal consideration, but only as the representatives of the nations
which should descend from them respectively; nor was there any
thing in the love of God for one, or in His hatred of the other, which
could affect the eternal destiny of either. It is quite certain that all
of Jacob's posterity were not saved, and it is equally certain that all
of Esau's posterity were not lost. Indeed, it can not be shown that
even Esau himself was eternally lost. He was wicked when he sold
his birthright, and is called a "profane person" for so doing. It is also
certain, that he was wicked about the time of his father's death, for
we have seen that he would have killed Jacob had he not fled to the
land of Padan-aram; but that he remained wicked as long as he lived
is by no means certain. True, Paul says that, "When he would have
inherited the blessing, he was rejected: for he found no place of
repentance, though he sought it carefully with tears." Heb. xii:17. It
was in his father that he found no place of repentance, and not in
himself. He could not induce his father to revoke the blessing
conferred upon Jacob, although fraudulently obtained. When Esau
met Jacob returning from Padan-aram, "Esau ran to meet him, and
embraced him, and fell on his neck, and kissed him: and they wept."
Gen. xxxiii:4. Here we find that all his anger toward his brother had
disappeared; and they lived in friendship ever afterward, as far as we
know. "By faith Isaac blessed Jacob and Esau concerning things to
come." Heb. xi:20. If the reader will examine these blessings, he will
find that there was not a word about eternal life
Calvinistic Proofs Examined
65
or eternal death in either of them. They pertained to national and
temporal affairs entirely. To Jacob, I