Paul answers this objection by condescending to no appeal to human reason, but simply (1.) by asserting God's sovereignty as creator, and man's dependence as creature, and (2.) by asserting the just exposure of all men alike to wrath as sinners. — See Ana- lysis of chap, ix., 6-24, in Hodge's Com. on Komans.
17. How can the doctrine of gratuitous election he reconciled ivith the justice of God ?
Gratuitous election as the ultimate ground of salvation is not only clearly consistent with justice, but it is the only conceivable principle which is so. Justice necessarily holds all sinners alike as destitute of all claims upon God's favor, and will admit of sal- vation being offered at all only on the ground of sovereign favor. The essence of salvation by the gospel is that it is of grace, not of debt. — Lam. iii., 22 ; Kom. iv., 4, 5 ; xi., 6 ; Eph. i., 6, 7 ; ii., 8-10. If this be so it is evident that while no one can be saved upon any other ground than that of a gratuitous election, it rests only with God himself to save all, many, few, or none. Justice can not demand that because some are saved all must be. Those not elected are simply left to be dealt with according to justice for their own sins. There is a lurking feeling among many that somehow God owes to all men at least a full opportu- nity of being saved through Christ. If so there was no grace in
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Christ's dying. " I reject/' says Wesley, Meth. Doc. Tracts, pp. 25, 26, " the assertion that God might justly have passed hy me and all men, as a bold, precarious assertion, utterly unsupported by holy Scripture." Then, we say, of course the gospel was of debt, not of grace.
18. How does this doctrine consist with the general benevo- lence of God?
The only difficulty at this point is to reconcile the general be- nevolence of God with the fact that he, being infinitely wise and powerful, should have admitted a system involving the sin, final impenitence, and consequent damnation of any. But this diffi- culty presses equally upon both systems.
The facts prove that God's general benevolence is not incon- sistent with his allowing some to be damned for their sins. This is all that reprobation means. Gratuitous election, or the posi- tive choice of some does not rest upon God's general benevolence, but upon his special love to his own, John xvii., 6, 23 ; Kom. ix., 11-13 ; 1 Thess. v., 9.
19. How does this doctrine consist with the general gospel offer ?
In the general offers of the gospel God exhibits a salvation sufficient for and exactly adapted to all, and sincerely offered to every one without exception, and he unfolds all the motives of duty, hope, fear, etc., which ought to induce every one to accept it, solemnly promising that whosoever comes in no wise shall be cast out. Nothing but a sinful unwillingness can prevent any one who hears the gospel from receiving and enjoying it.
The gospel is for all, election is a special grace in addition to that offer. The non-elect may come if they will. The elect will come.
There is just as great an apparent difficulty in reconciling God's certain foreknowledge of the final impenitence of the great majority of those to whom he offers and upon whom he presses, by every argument, his love with the fact of that offer ; especially when we reflect that he foresees that his offers will certainly in- crease their guilt and misery.
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20. How far is assurance of our election possible, and on ivhat grounds does such assurance rest ?
An unwavering and certain assurance of the fact of our elec- tion is possible in this life, for whom God predestinates them he also calls, and whom he calls he justifies, and we know that whom he justifies, he also sanctifies. Thus the fruits of the Spirit prove sanctification, and sanctification proves effectual calling, and effectual calling election.— See 2 Pet. i., 5-10 ; 1 John ii., 3.
Besides this evidence of our own gracious states and acts, we have the Spirit of adoption, who witnesseth with our spirits and seals us. — Kom. viii., 16, 17 ; Eph. iv., 30.
In confirmation of this we have the example of the apostles (2 Tim. i., 12) and of many Christians.
21. What is reprobation ?
Keprobation is the aspect which God's eternal decree presents in its relation to that portion of the human race which shall be finally condemned for their sins.
It is, 1st, negative, in as much as it consists in passing over these, and refusing to elect them to life ; and, 2d, positive, in as much as they are condemned to eternal misery.
In respect to its negative element, reprobation is simply sov- ereign, since those passed over were no worse than those elected, and the simple reason both for the choosing and for the passing over was the sovereign good pleasure of God.