III.—We assert that as all men universally are not elected to salvation, so neither are all men universally ordained to condemnation. This follows from what has been proved already; however, I shall subjoin some further demonstration of these two positions.

(1) All men universally are not elected to salvation, and, first, this may be evinced a posteriori; it is undeniable from Scripture that God will not in the last day save every individual of mankind! (Dan. 12:2; Matt. 25:46; John 5:29). Therefore, say we, God never designed to save every individual, since, if He had, every individual would and must be saved, for “His counsel shall stand, and He will do all His pleasure.” (See what we have already advanced on this head in the “Will of God: Part 3, Position 8). Secondly, this may be evinced also from God’s foreknowledge. The Deity from all eternity, and consequently at the very time He gives life and being to a reprobate, certainly foreknew, and knows, in consequence of His own decree, that such a one would fall short of salvation. Now, if God foreknew this, He must have predetermined it, because His own will is the foundation of His decrees, and His decrees are the foundation of His prescience; He therefore foreknowing futurities, because by His predestination He hath rendered their futurition certain and inevitable. Neither is it possible, in the very nature of the thing, that they should be elected to salvation, or ever obtain it, whom God foreknew should perish, for then the Divine act of pretention would be changeable, wavering and precarious, the Divine foreknowledge would be deceived, and the Divine will impeded. All which are utterly impossible. Lastly, that all men are not chosen to life, nor created to that end is evident in that there are some who were hated of God before they were born (Rom. 9:11-13), are “fitted for destruction” (ver. 22), and “made for the day of evil” (Prov. 16:1).

But (2) all men universally are not ordained to condemnation. There are some who are chosen (Matt. 20:16). An election, or elect number, who obtain grace and salvation, while “the rest are blinded” (Rom. 11:7), a little flock, to whom it is the Father’s good pleasure to give the kingdom (Luke 12:32). A people whom the Lord hath reserved (Jer. 50:20) and formed for Himself (Isa. 43:21). A peculiarly favoured race, to whom “it is given to know the mysteries of the kingdom of heaven,” while to others “it is not given” (Matt. 13:11), “a remnant according to the election of grace” (Rom. 11:5), whom “God hath not appointed to wrath, but to obtain salvation by Jesus Christ” (1 Thes. 5:9). In a word, who are “a chosen generation, a royal priesthood, a holy nation, a peculiar people, that they should show forth the praises of Him who hath called them out of darkness into His marvellous light” (1 Peter 2:9), and whose names for that very end ”are in the book of life” (Phil. 4:3) and written in heaven (Luke 10:20; Heb. 12:23). Luther[1] observes that in Rom. 9, 10 and 11 the apostle particularly insists on the doctrine of predestination, “Because,” says he, “all things whatever arise from and depend upon the Divine appointment, whereby it was preordained who should receive the word of life and who should disbelieve it, who should be delivered from their sins and who should be hardened in them, who should be justified and who condemned.”

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[1] In Prcefat, ad Epist. ad Rom.



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