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whereby he had it determined to him general and indeterminate decrees, which were to receive any determination or certainty from men. We read, Acts ii. 23. of the determinate counsel of God, but never of a general and indeterminate deWitsius' Econ. Cov. B. Witsius ap3. ch. 3. sec. 8. proves of the saying of Beza, that, "because all things are present to God, and that what God has decreed to be future, shall certainly come to pass; therefore God is said to have

by himself what he willed to become of every man. For all are not created to like estate: but to some eternal life, and to some eternal damnation was fore-appointed. Therefore as every man is created to the one or other end, so we say that he is predestinated either to life or death." B. 3. ch. 21. sec. 5. There is an election of nations to privileges, and of individuals to an interest in Christ, unto salvation.

cree."

B. 3. ch. 21 and 22 passim. done from eternity, what is re

4. The decree of election* consists, in the Father's giving to

vealed to us in its appointed time."

Witsius' Econ. B. 3. ch. 3. sec. 18.

4. In the decree of election, "God having freely chosen un

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*The Calvinistic doctrine of election in-cludes the idea of a particular atonement: the Hopkinsian doctrine ex-cludes it. The latter supposes, that in the order of nature, the decree of atonement was prior to election. God determined to send his Son into the world, to obey and suffer, in reference to the dishonoured law, that a way might be opened for the escape of all sinners from eternal condemnation. The way being already prepared, by the atonement, the decree of election comes in, saying, a chosen people shall be made willing to escape from sin and hell, through the door of the atonement, which is already opened; and being chosen through, as well as to sanctification, shall be united to Christ in felicity and glory." The Calvinistic doctrine reverses this order. It supposes, that, according to the order of nature, in the everlasting covenant of redemption, God first decreed to give his Son a definite number of sinners, and then predestinated him to make atonement for them. The decree of election must certainly precede the means used to redeem and save a chosen people. It looks upon the sinner in his pollution, ordains his salvation, and provides all the necessary means. "The beginning and first source of all grace is election, both of Christ the Saviour, and of those to be saved by him. For even

HOPKINS,

number of men and angels to everlasting happiness; and, 4. The reprobation of a definite number of men and devils,*

Syst. Part. 1. ch. 4.

4. In the decree of election, a definite number of persons, were predestinated to the possession of such a moral character as would display divine mercy in their pardon through the atonement made to the law; and by regeneration to the possession of such holiness as shall unite them to Christ, and render them the proper objects of everlasting love.

Compare Syst. Part 1. ch. 4. with Part 2. ch. 4. p. 174 and 175.

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character they shall possess to answer this end, and that he will then treat them according to their moral character.

Emmons, p. 391, et passim. 4. The decree of election consists in God's determining who shall repent, believe, come to Christ and be saved.

Williams' 5th Sermon.

Christ was chosen of God, and by an eternal and immutable decree, given to be our Saviour; and therefore is said to be " fore-ordained before the foundation of the world." 1 Pet. i. 20. And they whom Christ was to save were given to him by the same decree. John xvii. 6. They are said to be "chosen in Christ." Eph. i. 4. That is, not only by Christ as God, and consequently the elector of them; but also in Christ as Mediator, and on that account, the elected, who by one and the same act, was given to them to be their HEAD and LORD, and at the same time they were given to him to be his members and property, to be saved by his merit and power, and to enjoy communion with him." Witsius' Economy, B. 3. ch. 4. sec. 2.

The decree of election, therefore, is the foundation of the atonement, justification, effectual calling through faith to spiritual life, sanctification, preservation, and the end of all, the glorification of God by the glorifica. tion of ransomed rebels.

* "In forming characters, God exercises neither justice nor injustice. In the creation of moral agents and in the formation of their characters, God exercises his sovereignty. He has a right to create as many rational beings, and to give to every one such natural faculties, and such a moral character as he pleases." He forms the unholy character, that he may damn the person who possesses it, for the promotion of the greatest good. Williams, p. 192, 193. Where now is the regard to the fitness of things?

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the Son, Christ Jesus, a definite number of our fallen race, to be atoned for by his blood, sanctified through the purchased influences of the Spirit, and thus chosen in him to eternal life.

Inst. B. 3. ch. 24. sec. 5, 6.

5. "That therefore which the scripture clearly sheweth, we say, that God by eternal and unchangeable counsel hath once appointed whom in time to

come he would take to salvation, and on the other side whom he would condemn to destruction. This counsel as touching the elect, we say is grounded upon his free mercy without any respect to the worthiness of man, but whom he appointeth to damnation, to them, by his just indeed, and irreprehensible, but also incomprehensible judgment, the entry of life is blocked up."

B. 3. ch. 22. sec. 7. and ch. 23. sec. 8.

6. " I say with Augustine, that they are created of the Lord, whom he without doubting knew that they should go

OTHERS.

to life a certain number of lost mankind, for the glory of his rich grace,did give them, before the world began, unto God the Son, appointed Redeemer, that, upon condition he would humble himself so far as to assume the human nature, of a soul and a body, unto personal union with his divine nature, and submit himself to the law, as surety for them, and satisfy justice for them, by giving obedience in their name, even unto the suffering of the cursed death of the cross, he should ransom and redeem them all from sin and death, and purchase unto them righteousness and eternal life, thereunto, to be effectually by with all saving graces leading

means of his own appointment, applied in due time to every one of them."

Con. C. Scot. p. 447. 5. The rest of mankind, God was pleased, according to the unsearchable counsel of his own will, whereby he extendeth or withholdeth mercy as he pleaseth, for the glory of his sovereign power over his creatures, to pass by, and to ordain them to dishonour and wrath for their sin, to the praise of his glorious justice." Say. Plat. ch. 3. sec. 7. Con. C. Scot, ch. 3. sec. 7. Con. P. C. U. S. p. 21.

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OTHERS.

5. The decree of reprobation consists in God's determining to fit a definite number of mankind for eternal damnation. This is "the counter part to the doctrine of election." Emmons, p. 392, 393. Williams, p. 207. "The salvation of immortal souls must be in a state. of uncertainty, unless God has formed a purpose respecting their salvation. There is no reason to suppose that God ever acts, without designing to act." "If God has not decreed who shall be saved, he could not foreknow who would be saved. And then the most important of all events must have been unknown to God. And if God does not foreknow the most important of all events, what reason is there for believing that he knows any thing? A denial of the divine decrees respecting the salvation of immortal® souls, denies the essential attributes of Jehovah."

Williams, p. 101, 111.

6. God saves as many, and damns as few as he can, consistently with his knowledge and love of the greatest good.

Emmons, p. 396, and Williams, p. 156.

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into destruction: and that it was so done because he so willed: but why he willed, it is not our part to ask a reason of it, who cannot comprehend it: neither is it meet that the will of God should come down into controversy among us."

B. 3. ch. 23. sec. 5. 7. The decrees were not formed in consequence of any foresight of sin or holiness, in the reprobate or elect.

B. 3. ch. 22. sec. 11. and B. 3. ch. 24. sec. 11, 12, 13, 14.

8. The works of creation and providence are the execution of the decrees. B. 1. ch. 5.

7 "God hath from the beginning, freely, and of his meere grace, without any respect of men, predestinated or elected the saints "

Latter Con. Helvetia, ch. 10. French Con. Say Plat p 23. Con. P. C. US p. 19. and Con. C. Scot ch. 3 sec. 5. Witsius' Economy, B. 3 ch. 4. sec. 24. 8. All the confessions of the Reformed churches agree that the decrees are executed by creation and providence; and that means as well as ends are predestinated.*

* The Calvinists conceive, that man is so blind in his understanding, so corrupted in his affections, and so completely dead to all good, that God need not exert a positive influence to create more sin in him, in order to his reprobation. They would rather say, that if God does not bestow his grace, the sinner is already under the sentence of condemnation: if God does not sanctify him completely, corruption will rage and reign even to eternal damnation. When God's gracious will prevents our will from having its course, then we are saved; but when God says concerning any one, "he is joined to idols; let him alone: I am weary with repenting; my Spirit shall no longer strive with him," then the sinner is carried along, by the current of his own propensities, to the bottomless abyss. Cast a lifeless body into the water above the cataract of Niagara. You need not apply your hand to propel it down the precipice. A living person would require your aid to make effectual resistance, and escape the brink of ruin; but the natural course of the floods will bear the dead to the gulf, and grind them, on the rocky bed, to atoms.

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