But, whilst he has the same right over all his intelligent creatures, he has seen fit to bring some, and some only, into a nearer connexion with himself.
Into this state he brings them of his own sove- reign will and pleasure —
[Abraham was an idolater, as all his family were, when God first called him by his grace ; nor had he any more claim to the blessings promised him, than any other person whatso- ever. Isaac was appointed to be the channel of these blessings in preference to Ishmael, long before he was born into the world : and Jacob also the younger was chosen before Esau the elder, " even whilst they were both yet in the womb, and consequently had done neither good nor evil." His posterity too was chosen to inherit the promised blessings. And why were they chosen ? Was it for their superior goodness either seen or foreseen ? It could not be for any thing seen ; for they were yet unborn when the blessings were promised to them : and it could not be for any thing foreseen, for they proved a rebellious and stiffMiecked people from the very first a. The selection of them can be traced to nothing but to God's sove- reign will and pleasure b.
In every age he has done the same. Those who love and serve God have always been a remnant only : but they have been " a remnant according to the election of grace." All true believers at this day, as well as in the apostolic age, must acknowledge, that " God has called them, not according to their works, but according to his own purpose and grace, which was given them in Christ Jesus before the world began c." It is " to the good pleasure of his will," and not to any thing in themselves, that they must ascribe the gift of their spiritual privileges, and spiritual attainments. No one of them can say, that he " made himself to differ," or that he possesses " any thing which he has not received." All that even the most eminent saints possess is a free unmerited gift from God.]
Moreover, in this exercise of his sovereign will
and pleasure, he gives no just occasion of complaint
to any —
[This exercise of his sovereignty is condemned by many, as being an act of injustice ; since to choose some and to leave others gives to the chosen a preference which they do not de- serve. But it must be remembered, that none had any claim upon God : and, if we had all been left, like the fallen angels, to endure the full consequences of our transgression, God would still have been holy and just and good : and, if for his
a Deut. ix. 13, 24. b Deut. vii. 6—8. c 2 Tim. i. 9.
202. J god's electing love excites to holiness. 329
own glory he has decreed to rescue any from destruction, he does no injury to any, nor is accountable to any for this display of his grace.
I well know that this doctrine is controverted by many. But the very persons who deny the doctrine of election, as ap- plied to individuals, are constrained to acknowledge it hi re- ference to nations. But where is the difference? if it is unjust in the one case, it is unjust in the other : if it is unjust to elect any to salvation, it is unjust to elect them to the means of salvation ; those from whom he withholds the means, have the same ground of complaint as those from whom he withholds the end. It is nothing to say, that the injury is less in the one case than in the other : for if it be injurious at all, God would never have done it : but if it be not injurious at all, then does all opposition to the doctrine fall to the ground. The principle must be conceded or denied altogether. Denied it cannot be, be- cause it is an unquestionable fact that God has exercised his sovereignty, and does still exercise it, in instances without num- ber: and, if it be conceded, then is the objector silenced; and he must admit that God has a right to do what he will with his own.